Wendell Berry

The Peace of Wild Things

When despair for the world grows in me
and I wake in the night at the least sound
in fear of what my life and my children's lives may be,
I go and lie down where the wood drake
rests in his beauty on the water, and the great heron feeds.
I come into the peace of wild things
who do not tax their lives with forethought
of grief. I come into the presence of still water.
And I feel above me the day-blind stars
waiting with their light. For a time
I rest in the grace of the world, and am free

The sense of it may come with watching a flock of cedar waxwings eating wild grapes in the top of the woods on a November afternoon. Everything they do is leisurely. They pick the grapes with a curious deliberation, comb their feathers, converse in high windy whistles.
Now and then one will fly out and back in a sort of dancing flight full of whimsical flutters and turns. They are like farmers loafing in their own fields on Sunday. Though they have no Sundays, their days are full of sabbaths.

To go in the dark with a light is to know the light.
To know the dark, go dark. Go without sight,
and find that the dark, too, blooms and sings,
and is traveled by dark feet and dark wings.

If you grow a garden you are going to shed some sweat, and you are going to spend some time bent over; you will experience some aches and pains. But it is in the willingness to accept this discomfort that we strike the most telling blow against the power plants and what they represent.

If a healthy soil is full of death, it is also full of life: worms, fungi, microorganisms of all kinds. . . . Given only the health of the soil, nothing that dies is dead for very long.

We learn from our gardens to deal with the most urgent question of the time: How much is enough?

Whether we and our politicians know it or not, Nature is party to all our deals and decisions, and she has more votes, a longer memory, and a sterner sense of justice than we do.

A person who undertakes to grow a garden at home, by practices that will preserve rather than exploit the economy of the soil, has his mind precisely against what is wrong with us. . . . What I am saying is that if we apply our minds directly and competently to the needs of the earth, then we will have begun to make fundamental and necessary changes in our minds. We will begin to understand and to mistrust and to change our wasteful economy, which markets not just the produce of the earth, but also the earth's ability to produce.

If we represent knowledge as a tree, we know that things that are divided are yet connected. We know that to observe the divisions and ignore the connections is to destroy the tree.

To cherish what remains of the Earth and to foster its renewal is our only legitimate hope of survival.