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Walkway Over the Hudson: Bird’s Eye Geology March 1, 2011

Posted by Jill S. Schneiderman in earth system science, geologic time, geology, Hudson Valley, The New Yorker, Walkway over the Hudson.
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In the February 28 issue of The New Yorker, Ian Frazier has a lovely short piece entitled “Bridge” about the rejuvenation of the old Poughkeepsie-Highland Railroad bridge into what we Poughkeepsie-dwellers like to think of as the longest elevated pedestrian bridge in the world. For those who don’t subscribe to the magazine, you can access Frazier’s piece at the Walkway Over the Hudson website.

In my opinion, Ian Frazier has captured in words the remarkable world that one enters into while strolling on the bridge high above the Hudson River. He concludes his piece by stating, “Every once in a while, people need to be in the presence of things that are really far away.”

I know that Frazier means far away in space but I also think that people need to be aware of the fact that they are often in the presence of things that are really far away in time. The Walkway facilitates that as well because high above the River we have a bird’s eye view of the millions of years of Earth history that the Hudson Valley exposes.

For those whose curiosity about the valley is peaked by Frazier’s column, here’s a short piece that I wrote for the Poughkeepsie Journal,”Rocks Serve as Snapshot of Valley’s Timeline” that explains some of what walkers can engage as they stroll along our magnificent pedestrian bridge.

Rocks serve as snapshot of valley’s timeline

By Jill S. Schneiderman

For the Poughkeepsie Journal

The names Alexander Hamilton, Aaron Burr, George Washington, Benedict Arnold, Billy the Kid, Thomas Cole, Frederic Church, Edna St. Vincent Millay and Pete Seeger conjure up our region’s rich historic past.

But what of its prehistory? Rocks along both banks of the Hudson River and throughout its valley and adjacent mountains record a long and complex geologic history.

On this land, human history has played out. Much of the geologic drama occurred in prolonged pulses of activity during the Paleozoic, Mesozoic and Cenozoic Eras — 570 million years, but only the latest 13 percent of geologic time.

Though remarkable in the geologic scheme of things — uplift of Himalayan-sized mountains, spreading of inland seas of which there are no comparisons today save perhaps Canada’s Hudson’s Bay, tearing of continental crust, and burial by mile- thick ice — we read the record of these events in subtle clues from our area’s rocks.

Compared to human events over the last 400 years and those that will transpire in the next millennium, geology seems to provide a record of change whose pace requires patience.

As historians, geologists think from the past to the present — and so first we marvel at rocks of the Hudson Highlands. They begin near Anthony’s Nose, at the eastern edge of the Bear Mountain Bridge on the border of Westchester and Putnam counties. (It is named, according to legend, for the nose of Peter Stuyvesant’s trumpeter, Anthony Corlaer, who had a nose “of vast lusty size strutting boldly from his countenance like a mountain of Golconda”. Golgonda, India, the center of the diamond trade, denoted excess.)

The Highlands then run north to Breakneck and Storm King mountains, and they consist of more than 1 billion-year-old, coarsely crystalline granites and magnificent marble-cake gneisses. They are the bedrock of our area, the core of our continent, metamorphic rocks that tell us they’ve suffered intense pressures and temperatures from overlying rocks. Hard and unfractured — how remarkable it is that the deepest part of the Hudson River cuts through them.

Resources aid building boom

Cement from our region and crushed stone that have supplied New York’s building industry come from dolostones, magnesium-rich limestones north of the Highlands. New York Trap Rock at the Clinton Point quarry to this day mines this material, whose existence records the presence of a shallow sea that covered our area about 500 million years ago.

Closely associated with this carbonate rock is a shale that occurs throughout much of the Poughkeepsie area. This rock, too, is a marine sediment, akin to the material deposited in shallow offshore seaways. Though not especially rich in fossils, this rock unit, from the Ordovician period at least 435 million years ago, sometimes contains brachiopods, two-shelled marine organisms that superficially resemble but are substantially different from clams of today.

On both sides of the Hudson River in Poughkeepsie’s vicinity, topographically elevated regions of the Taconic mountains to the east and the Catskill mountains to the west remain as reminders of a geologically active time in our region’s past. Approximately 450 million years ago, an island chain much like Japan collided with North America and raised up the Taconic mountains. What’s left of them today is their roots.

Heated and crumpled, the Ordovician shale previously laid down on the shallow sea endured a kind of pressure-cooking that turned the shale into slate, which becomes coarser-grained schist as one travels east from Poughkeepsie into Connecticut. Beautiful red garnets, elongated white needles of sillimanite, and lustrous brown staurolite crystals adorn mica schists that sparkle in the sunlight as we go east toward the Taconic mountains on the border of northeastern Dutchess County.

Not long after this, we believe that a meteor may have hit the Earth just west of the current-day Hudson River at Panther Mountain in the Catskills. There, a circular pattern six miles across is formed by the Esopus and Woodland creeks. For streams to travel in a circle is very unusual and has led some investigators to suggest the presence of an impact crater in 400-million-year-old sedimentary rock that had previously been laid down in a shallow sea.

Because sediments were being deposited in the shallow sea, the crater was buried and preserved much like a fossil. The streams have carved out a circular outline around it though the crater itself remains completely buried.

After the Taconics rose in a mountain-building event known as an orogeny, the North American continent collided with an even larger land mass farther east. This orogenic event raised up the Acadian mountains, a chain of perhaps Himalayan proportions just east of the Taconics. Sediments shed from the Acadian mountains accumulated as blankets of conglomerate, sandstone and shale in a delta. Sediments of the Catskill Delta were almost two miles thick.

Today those sedimentary strata are visible as the Shawangunk and Catskill mountains. The Devonian sandstones of the Catskill Mountains, at least 345 million years old, are what have supplied the Catskill bluestone, blue from feldspar grains in it, for curbstone and flagstones throughout the United States.

Devonian limestones forming the spectacular escarpment overlooking the Mohawk and Hudson valleys contain an abundant assemblage of life that teemed in the area’s seas 345 million years ago. Stream beds cutting through the limestones at John Boyd Thatcher state park in Vorheesville show that corals, crinoids, trilobites and brachiopods thrived during that time.

A period of quiescence followed in this area until the Atlantic Ocean began to form. The spreading of continent crust that accompanied its formation tore the crust so valleys formed. Into them poured sediments, like those which today fill the lake- and flamingo-rich valleys of east Africa.

As dinosaurs stomped atop these sediments, magma (molten rock) was injected into them. To this magma we owe thanks for the magnificent Palisades on the west side of the Hudson River. For the next 185 million years, things were quiet in our region.

The next major episode of activity reflected in our rocks is glaciation. Though glaciers began to advance on the North American continent around 2 million years ago, our area records only the most recent advance of ice.

Approximately 40,000 years ago, the last glacial advance scraped over the area’s bedrock and sediments. When the ice retreated, it left behind a trail of kettle holes, moraines — sediments pushed aside like a snow plow creates drifts of snow — and glacial striations, scratch marks that we can see atop Bonticou Crag in the Mohonk Preserve of the Shawangunks in Ulster County and across the river into Millbrook in Dutchess. Perhaps most significant to valley residents, the ice carved a deep fjord which today is the Hudson River.

River forms in glacier’s wake

After the ice departed, the Hudson River became Glacial Lake Albany and Glacial Lake Hudson. Influxes of clays into those lakes ultimately supplied materials for the brickyards of our area. Sediment-laden glacial meltwaters continued to course down the Hudson, across today’s submarine continental shelf, and gouged out the Hudson River submarine canyon in today’s New York Harbor.

Thousands of years after the valley’s glaciation, humans evolved. Clearly, we have been on this planet only for a geological instant.

Despite this fact, people have managed to scar the surface of the Earth. Pits from quarry operations, PCBs (toxic industrial oils) in the bottom sediments of the Hudson River, metal-laden landfills, acidified lakes and streams each testify to that. Such transformations of natural resources affect our ability to provide what every human being deserves: clean soil, water and air.

Since we live on the eastern, passive edge of the North American continent, a place unlike the quake-plagued West Coast, we can be pretty sure that no catastrophic geologic change will occur in our area in the next millennium. But how we treat the Earth will profoundly affect our lives. We cannot afford to treat this planet as if it were an unending cornucopia of natural riches here for us to take and haphazardly discard. As we strive toward a sustainable future, we must all come to appreciate how the Earth works.

The Earth trembles Down Under February 24, 2011

Posted by Jill S. Schneiderman in Buddhist concepts, disasters, earthquakes, geology, science, Sylvia Boorstein.
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This piece  is cross-posted at Shambhala SunSpace.

When asked in an interview for Third Age, what is mindfulness, Sylvia Boorstein answered, “The practice of mindfulness is the practice of paying attention in every moment of one’s day. It’s the balanced recognition of the truth of the moment.” I find this comment especially relevant in the aftermath of the magnitude 6.3 earthquake on the South Island of New Zealand that has caused havoc in Christchurch since it occurred on February 21.

The images of crumbled buildings, the injured and dead, remind me to pay attention to the truth of the moment: human tenancy on Earth is tenuous. The latest news reports state that at least 76 people died in this event — a small number when compared to the thousands hurt and killed after the January 2010 Haitian quake or the April 2010Yushu quake in Southern Qinghai. Nonetheless, this devastating aftershock of the magnitude 7.1 earthquake in New Zealand on September 3 reminds me that the earth behaves consistently and, as in words attributed to historian Will Durant, “civilization exists by geological consent subject to change without notice.”

As I have written previously for this blog, earthquakes occur at lithospheric plate boundaries, the relatively flexible seams that connect pieces of essentially inflexible crustal material that constitutes the Earth’s surface. New Zealand seismicity is associated with deformation as the Pacific and Australia plates interact. When the Earth’s rigid crust moves, energy stored in crustal rocks is released and the rocks rupture. But the Earth’srigid crust always moves.

Rates of lithospheric spreading and convergence — science-speak for the pace at which continents and ocean basins get torn apart or crash together — on the order of centimeters per year are perhaps so slow that human beings don’t notice the relentless motion or the associated smaller magnitude releases of energy. Other living things, however, are more sensitive than we. In southern Guangxi province of China, the director of the earthquake bureau reports that as they pursue the elusive goal of earthquake forecasting scientists monitor the behavior of snakes.

In the first half of this month, Earth has experienced at least 8 (February 2) and as many as 26 (February 4) earthquakes each day! Usually only the bigger ones involving human casualties and economic losses get reported. By paying attention to what the Earth tells us daily in myriad ways via varied processes, seismic and otherwise, human beings can, in Sylvia’s words, recognize the truth of the moment — all life on this planet is fragile.

This entry was created by Jill S. Schneiderman, posted on February 24, 2011 at 8:32 am and tagged . Bookmark the permalink. Follow any comments here with the RSS feed for this post.     

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Benefits of Meditation Practice February 2, 2011

Posted by Jill S. Schneiderman in contemplative practice, meditation.
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Thanks to my friend and former student, Beth Feingold, for calling my attention to this piece from the January 28, 2011 New York Times. I heard Dr. Hölzel speak at a contemplative curriculum conference sponsored by the Center for Contemplative Mind in Society at Smith College in August 2009 and found her research fascinating. I have experienced the benefits from my sitting practice that are described in this Times article.

Food for Thought: Exercising the compassion muscle January 17, 2011

Posted by Jill S. Schneiderman in book review, food justice, Jonathan Safran Foer, Vegetarianism/veganism.
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This piece is cross-posted at Shambhala SunSpace.

Last week, amidst the one-year anniversary of the Haitian earthquake and the senseless killings in Arizona, just prior to the birthday of Martin Luther King Jr., I finished reading Eating Animals, the most recent book by the gifted writer Jonathan Safran Foer—who up until this point was well known for his acclaimed novels Everything is Illuminated and Extremely Loud and Incredibly Close (both of which I relished). In Eating Animals, Foer highlights the cruel abominations associated with factory farming of cows, turkeys, chickens, pigs and fish and the suffering these cause. Part investigative report and part memoir, a personal question motivates Foer’s exploration: How will he explain to his son why we eat some animals and not others? His search for answers reveals a path that will interest Buddhist readers.

I can relate to Foer’s conundrum; I discuss food production and consumption regularly with my children. When we lived on a tiny island in the Atlantic last year, I ate fish caught by folks down the road from my house who used a hand-thrown seine net or single fishing line. In Foer’s schema, while living on the island I was a “selective omnivore.” But my children found my behavior unacceptable. My 13-year old—a self-declared vegetarian, and sometimes vegan, since the age of seven—and my 10-year old, who asserted the same identity when still in the single digits after a visit to a NY farm animal sanctuary—both deem it hypocritical to kill some animals for food but to exempt others. That’s Jonthan Safran Foer’s conclusion as well.

Foer finds fault with Michael Pollan’s critique of vegetarianism in The Omnivore’s Dilemma—one in which Pollan states that he pities vegetarians. I side with Foer and I think that his intelligently passionate investigation provides at least food for thought for Buddhist practitioners. In reading Eating Animals, one can tell how much Foer enjoys sumptuous food; like others he admits being tempted by comestibles like sushi and steak. But he reminds us that “virtually all of the time one’s choice is between cruelty and ecological destruction, and ceasing to eat animals.”

As a scientist who thinks about interconnections of the hydrosphere, atmosphere, geosphere and biosphere, I know the truth of Foer’s assertion that the decision to avoid factory-farmed products will reduce global warming, limit deforestation and consequent soil erosion, prevent air and water pollution, and eliminate systematic abuses of human and animal rights. But as a Buddhist practitioner, I’m captivated by his question, “What kind of world would we create if three times a day we activated our compassion and reason as we sat down to eat, if we had the moral imagination and the pragmatic will to change our most fundamental act of consumption?” Buddhist practitioners know the truth of Foer’s statement: “compassion is a muscle that gets stronger with use” and I think most would agree with his coda “the regular exercise of choosing kindness over cruelty would change us.”

Foer quotes Martin Luther  King Jr. from his speech “A Proper Sense of Priorities”(February 6, 1968): “And there comes a time when one must take a position that is neither safe, nor politic, nor popular but he must take it because conscience tells him it is right.” Foer aptly points out that King was referring to the suffering of humans not animals but adds that it’s worth noting that Coretta Scott King was a vegan, as is her son Dexter.

I will celebrate the legacy of Martin Luther King Jr by reminding myself that with our practice, we help to heal the Earth and the beings who live here. How about you?

Jill S. Schneiderman is Professor of Earth Science at Vassar College and the editor of and contributor to For the Rock Record: Geologists on Intelligent Design (University of California Press, 2009) and The Earth Around Us: Maintaining a Livable Planet (Westview Press, 2003).

For more “Earth Dharma” from Jill S. Schneiderman, click here.

See also our Shambhala Sun Spotlight on Buddhism and Green Living.

The Earth and ‘Deep Time’ January 4, 2011

Posted by Jill S. Schneiderman in geologic time.
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Listen to The Academic Minute at WAMC Northeast Public Radio or Inside Higher Ed.

The Academic Minute

Jan. 4: In today’s Academic Minute, Vassar College’s Jill Schneiderman defines “deep time” and explains just how different the Earth was in its earliest period. Dr. Schneiderman is professor of earth science at Vassar and author ofThe Earth Around Us: Maintaining a Livable Planet.

Convenient Conviction December 31, 2010

Posted by Jill S. Schneiderman in discrimination, education, liberal arts college, Vassar College.
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Old_Main,_Vassar_College

I’m having a tough time at my academic institution at the moment. It’s Open Enrollment period at Vassar College where I’ve been a tenured faculty member since 1994.

During “Open Enrollment” employees may review current benefits and select new benefit coverage. This week I handed in my form to change my health plan and I’m still smarting because of the tax penalty I’m forced to endure despite Vassar’s nondiscrimination policy that includes sexual orientation.

Since my domestic partner of nearly 18 years—the person with whom I’m been ‘civilly united’ for ten years, the very same woman who I’ve been married to for five years, and the co-parent of our two cherished children—was laid off from a position that provided medical benefits, I opted for the “Family” rate in order to cover myself and my three family members. To the College’s credit, after we LGBTQ faculty argued for it in the late 1990s, Vassar opened up medical insurance to unmarried domestic partners, both heterosexual and same-sex couples.

So, today unmarried couples employed by the College can insure domestic partners. But the benefit comes with the proviso that “paycheck deductions are monthly and pre-tax, except for domestic partner deductions which are after-tax.” This may seem like no big deal but over the course of a lifetime of employment, the dollars of tax penalty add up to a substantial sum. And then of course there is the principle.

I contacted our benefits administrator to make sure that the category “Family” would be applied in my situation, rather than the two separate categories of “Parent-Children” and “Domestic Partner.” I was told that indeed the College considered us a family but that my partner’s portion of the benefit was taxable. I was to be mollified by the fact that the taxation would be applied in the most limited possible way to my deductions and the tax hit would be roughly just $125 per month. I was to be assuaged by the statement that no one in the benefits office agrees with the Internal Revenue Service on the taxability policy but that they don’t have the option to disobey it. I wish I could feel more grateful but in fact this reality stinks.

I’m feeling stung by the national discourse about tax cuts that are occurring simultaneously with the continued Congressional dickering over Don’t Ask Don’t Tell. How will we LGBTQ people ever get equal rights in this country? One answer is that we must agitate vociferously against capitulation to discrimination that leverages the feeble excuse of compliance with laws that flout professions of commitment to equality.

Vassar College’s non-discrimination policy prohibits discrimination or harassment by members of the College community against members of the college community based on the following: race, color, religious belief, sex, marital status, disability, sexual orientation, gender identity or expression, national or ethnic origin, veteran status or age. In my opinion, Vassar can demonstrate a true commitment to nondiscrimination on the basis of marital status, sexual orientation, and gender identity by compensating same-sex faculty members for the tax penalty of having our partners on our medical insurance.

Syracuse University opted to do just that early in 2010 placing that institution, as far as Inside Higher Ed is concerned, “on the cutting edge of promoting equity.” When I brought the Syracuse policy to the attention of our benefits office early last year, my inquiry was treated with silence. I raised the issue again this year, appropriately during Open Enrollment, and was told that numerous unmarried heterosexual couples were also impacted by such tax policy. But let’s remember that unmarried heterosexual couples have the choice of whether or not to enter into a marriage that is recognized by the U.S. government whereas my “wife” and I, despite our best efforts, do not.

I was proud that in celebrating the life of our president emerita, Virginia B. Smith who passed away this year at the age of 87, Vassar touted her accomplishment of a life partnership of 57 years with Dr. Florence Oaks. I wish I could be proud of a robust nondiscrimination policy as well. But at the current moment I must characterize Vassar’s nondiscrimination policy as merely a conviction of convenience.

Letting Go of Mental Formations — Images from Geophysical Fluid Dynamics December 27, 2010

Posted by Jill S. Schneiderman in Buddhist concepts, Buddhist practice, fluid flow, meditation, Sylvia Boorstein.
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This piece is cross-posted at Shambhala SunSpace.

For some people, this time of year offers especially good opportunities to practice the Buddhist art of letting go of mental formations—our conditioned responses to the objects of experience. Whether waiting in line at an airport, inching along in a traffic jam, sharing a festive meal, or sitting quietly alone, one’s mind lunges towards distractions on familiar themes.

The challenge is, of course, to awaken to the moment, release that pattern of thought, and return to the present. I’d like to suggest the visualization of a geophysical process that may help in this endeavor.

The thought came to me in that semi-conscious, pre-awake state, just before the early morning bell at a recent silent retreat; a picture of fluid flow manifested in my consciousness. Later in the day on the cushion, I put it to use. I pictured the transition from laminar to turbulent flow in a fluid medium. Allow me to explain.

Laminar flow, also known as streamline flow, occurs when a liquid or gaseous fluid flows in parallel layers with no disruption between them. It’s the opposite of turbulent flow which is a fluid regime characterized by chaotic particle motion. In the simplest terms, laminar flow is smooth while turbulent flow is rough. In turbulent flow, eddies and wakes make the flow unpredictable. You can see it in the cascade of water over rocks…

….or in the upward flow of a plume of smoke.

We sedimentologists ponder “flow regimes,” from laminar through transitional (a mixture of laminar and turbulent flow) to turbulent, because they affect the erosion, transport, and deposition of rock particles, large and small, from one environment to another. They bear on the magnitude of devastation associated with floodwaters and debris flows like those brought on by recent rainstorms in California.

Turbulent fluid flow with its high velocity moves material in apparently random, haphazard motion. Upwelling, swirling eddies entrain sediment and keep it moving not only along the fluid but also up and down within it. Most natural fluid flow is turbulent like the motion of broad, deep, fast moving rivers. Only very slowly moving fluids—think maple syrup or asphalt–exhibit laminar flow. Although laminar flow can help transport material down current it moves material less effectively than turbulent flow because it lacks the ability to keep particles of sediment lifted up in the moving current.

And here’s where the business of letting go of mental formations enters the picture. On the mat, “by and by” as Buddhist teacher Sylvia Boorstein likes to say, my mind drifts away from the breath to a thought, and the thought begins to lead me far away from my cushion and my focused attention on the breath. But I’m more able to let go of those mental formations when I picture them flowing away. They are my streams of thought, literally. And I feel them move away from my body, first in laminar fashion and ultimately dispersing into the turbulent flow regime where they scatter in eddies and swirls.

Jill S. Schneiderman is Professor of Earth Science at Vassar College and the editor of and contributor to For the Rock Record: Geologists on Intelligent Design (University of California Press, 2009) and The Earth Around Us: Maintaining a Livable Planet (Westview Press, 2003).

For more “Earth Dharma” from Jill S. Schneiderman, click here.

See also our Shambhala Sun Spotlight on Buddhism and Green Living.

Mind Maps, Climate Solutions, and the Earth Year November 16, 2010

Posted by Jill S. Schneiderman in climate change, geologic time.
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This piece is cross-posted at Shambhala SunSpace.

Dr. Dan Siegel, author of Mindsight: The New Science of Personal Transformation and a participant in a recent Garrison Institute retreat on climate, mind and behavior has commented that among the ways we can consider the brain in relation to climate change is by using maps. By way of example, he states that while you have a map in your brain of your body sitting in a chair you may or may not have a map of your relationship with the earth. Siegel avers that if human beings do not have the capacity to conjure mental maps of our relationship to the planet, we won’t make wise decisions regarding climate change. In the Garrison Institute’s autumn newsletter Siegel wrote:

We need to have experiences which create maps of “earth-relatedness,” just to make up a term. Without that it is irrelevant what is happening with the planet. With it, it’s vital. The maps determine what we do.

I couldn’t agree more. Earth formed roughly 4.6 billion years ago—that’s 4,600 million years ago—so it’s difficult to get a sense of this vast length of time. I think that a mind map of such deep time is invaluable to the project of responding sensibly to all types of global environmental change.

Therefore, to aid the project I’ve constructed a metaphorical map that can help others begin to foster their own “earth-relatedness” mind maps. I call it “This Day in the Earth Year” and hope that as a map of Siegel’s “earth-relatedness,” it will help us cultivate humility and behave accordingly as relative newcomers on the planet. We start with tomorrow, Nov 17th.

Using a calendar year as a metaphor for the 4.6 billion years of Earth history and using January 1, New Year’s Day, as the Earth’s birthday, I calculate the current date’s location in the Earth Year and detail what was happening paleontologically at that moment in Earth history. For example, November 17 is day 321 out of 365. With so much of a calendar year having elapsed, one might think that at this point in the Earth Year, some familiar organisms might have been roaming the planet. Not so.

In geologic time, November 17 represents 555 million years ago, the latest Proterozoic. Many of the most important events in earth history took place during this era–formation of an oxygen-rich atmosphere and evolution of eukaryotic cells for example. Still, at 555 million years—the moment in geological time just prior to the evolution early fishes—the only living things on Earth were ocean-dwelling, soft-bodied organisms.

In November of the Earth Year, humans are not yet even a glimmer in Earth’s eye. May we carry that map with us throughout the Earth Year.

 

Happy bEARTHday: Celebrate with “A Body Scan Through Geologic Time” October 23, 2010

Posted by Jill S. Schneiderman in Uncategorized.
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This piece is cross-posted at Shambhala  SunSpace.

I propose an antipodal celebration of Earth Day (April 22): “bEARTHday.”* It’s to be celebrated about six months later (October 23), and with much less hoopla—a body awareness meditation, geologic in nature, completed in silence.

Why October 23? [Click through to read more and to follow Jill’s guided “body scan through geologic time.”]Well, geologists like to have some innocent fun around this time of year by recalling Archbishop James Ussher, a 17th century head of the Anglo-Irish church, known for his attempt to fix the time of Earth’s creation: October 23, 4004 B.C. at midday. Usually, Ussher is ridiculed. But as geologist and historian of science Stephen Jay Gould pointed out, Ussher was engaged in a major intellectual endeavor of the 17th century—establishing a full chronology for all of human history.

Be that as it may, scientific investigation currently puts the Earth’s age at 4.6 billion years. That’s really old. So rather than bicker about fractional billions, I’d prefer to help cultivate humility in the face of one particular fact: that human beings occupy only a microsecond of geologic time.

Perhaps that’s what Mark Twain tried to do in “Was the World Made for Man?”, his essay in Letters from the Earth that concludes:

Man has been here 32,000 years. That it took a hundred million years to prepare the world for him is proof that that is what it was done for. I suppose it is. I dunno. If the Eifel Tower were now representing the world’s age, the skin of paint on the pinnacle knob at its summit would represent man’s share of that age; and anybody would perceive that the skin was what the tower was built for. I reckon they would, I dunno.

I think Twain might have appreciated the following analysis.

Using a calendar year as a metaphor for the 4.6 billion years of Earth history and taking January 1, New Year’s Day, as the Earth’s birthday, I calculated the position of October 23 in the Earth Year and detailed what was happening paleontologically at that moment in Earth history.

October 23 is day 296 out of 365 in this metaphorical year. With approximately three fourths of a calendar year having elapsed, one might think that at this point in the Earth Year some familiar organisms might have roamed the planet. Not so! In geologic time, October 23 represents 870 million years ago, the late Proterozoic. Many of the most important events in Earth history took place during this Eon—formation of an oxygen-rich atmosphere and evolution of eukaryotic cells, for example. Still, at 870 million years—the moment in geologic time just prior to the evolution of sponges, corals, and trilobites—as far as we know, the only living beings were ocean-dwelling, soft-bodied organisms.

Inspired by these metaphors, I offer up the following bEARTHday gift: a meditational body-scan.

A Body Scan Through Geologic Time: A Distance-for-Time Metaphor

Keeping in mind that proportions of the human body are affected by age, sex, and race, the average adult human figure is proportioned predictably and is roughly 7.5 heads tall. Therefore, we can take distances along the length of the body to symbolize major events in earth history.

For this body scan, begin by assuming a comfortable position and acknowledging an intention to cultivate a feeling in the body — rather than an understanding in the mind – for the vastness of geologic time.

Now, feel the bottoms of your feet and take them to symbolize the earliest moment in the formation of Earth. Next, bring your attention to the ankles and then up the calves. At a point midway up the calves picture the dynamic early solar system, when meteorites bombarded the planets. Move from the calves up the legs, pausing at the knee joint, which stands for the oldest rocks that survive today. The joint’s synovial fluid signifies the water vapor that condensed at this time to form the Earth’s early global ocean.

Bringing the attention upward in the body, the thighs represent the evolution of the earliest life on Earth—simple (no internal organelles) single-celled organisms.

In this distance-for-time metaphor, approximately half-way up the length of the body, the pelvic bones mark the establishment of an oxygen-rich atmosphere. Continuing to proceed upward along the length of the body, the navel marks where the first eukaryotic cells (single-celled life that was complex by virtue of containing distinct organelles) evolved.

At the height of the chest is the spot that corresponds to the flourishing of finally, soft-bodied multicellular life. At the neck one can envision the first appearance of animals with hard parts – trilobites and invertebrates that populated the seas. However, along the length of only one head, from the mouth to the eyes to the forehead and the scalp, we traverse the more familiar stages in Earth history–the ages of fishes then reptiles and finally mammals.

A skullcap of ice represents the last glacial age.

Zen teacher Thich Nhat Hanh has called attention to the fact that the Lotus Sutra refers to the name of a special bodhisattva—Dharanimdhara, or Earth Holder—as someone who preserves and protects the Earth. He does so, as Melvin McLeod editor of Shambhala Sun magazine comments, in the context of making a persuasive argument that humanity’s response to our environmental woes must ultimately be spiritual if we are to succeed. May this body scan through geologic time awaken us to the Earth Holder so that we can pursue right action in the face of our humbling reality.

* Thanks to my friend Melanie K. Dana for suggesting this homophonic spelling.

This entry was created by Jill S. Schneiderman, posted on October 22, 2010 at 9:55 pm and tagged , , . Bookmark the permalink. Follow any comments here with the RSS feed for this post

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“Humans Have a Spiritual Obligation to Care for Our Earth” September 22, 2010

Posted by Jill S. Schneiderman in "Eaarth", Buddhist concepts, earth community, satellite images.
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Whether is it ‘our Earth’ or not, I certainly agree with James Coffin, member of the executive committee of the Interfaith Council of Central Florida, that we humans have a spiritual obligation to care for it. You can read Coffin’s informative opinion piece here.