Lemu Rehue or Think like a forest… ..

Lemu Rehue or Think like a forest… ..

By Claudio Escobar Cáceres

A forest is an ecosystem that is made up of a wide variety of species. Natural forests are ecological communities that include trees, as well as a variety of other life forms: animals, insects, fungi, microorganisms, etc.

"Every so often
a werkén walks towards a tree
silently stands in front of it
for the tree to observe ...
the tree looks at the werkén
the werkén looks at the tree ...
the tree rushes over the werkén and embraces it
the (the) werkén reaches the sky with its branches ... "

(from "Causing a Werkén" [messenger])

A forest in equilibrium is completely dynamic, each part depends on each other and is vitally necessary for the whole to continue to live. All the "individuals" of the forest are essential.

A forest is an ecosystem that is made up of a wide variety of species. Natural forests are ecological communities that include trees, as well as a variety of other life forms: animals, insects, fungi, microorganisms, etc. In a forest all these elements are in different stages of their life cycle, as in any human community. In a forest, they are respected and necessary, all ages… ..

When a tree dies, ecologists have shown that it has fulfilled only part of its functions as a member of the ecosystem, since it then continues to develop innumerable functions, thus influencing the development of other species. Opening of light gaps; shelter of fauna; protection of species in their cavities: insects, spiders, other arthropods, mammals, birds, snails, slugs; nutrient for other plants and trees of the same species; soil support to avoid erosion and landslides; habitat of beetles and larvae…. are some of the tasks of a tree from the moment of its death. In a forest death is linked to life.

Forests have existed for thousands of years and do not need human intervention to mature, to maintain their cycles or to perpetuate their species.


There is no scientific definition of Forest Cathedral. It is rather the qualification for a biological state than a classification of trees or forests of a certain characteristic. Bosque Catedral or better yet for us LEMU-REHUE, is a free translation of the concept "old growth" (ancient growth or ancient forest) coined by the conservationists of the northern hemisphere to describe those ecosystems as pristine temperate forests with very old trees .

The concept suggests a native forest, composed of majestic trees, centenary or millenary, whose trunks rise like the columns of a natural temple. A forest (Lemu) where the sacred stairs of the Mapuche people (Rehue) rise.


But it has rights nature?
Are these rights, independent of the human being
or does he grant them?


"Ask a scientist if any point can be considered as the center of the universe and he will look at you strangely…. Ask an indigenous person, what is more important: a stone or what is Westernly considered as a living being and he will look at you strangely…."

The Cosmo-Centric Matrix (or Center is Border Line-Border Line is Center theory), to consider the insertion of the human being in ecosystems is of recent date, it arises at the end of the last century. His arguments contradict those of anthropocentrism, biocentrism, and ecocentrism. The task of human beings is not, as eco-centrism says, to ensure that creation is preserved. The task of the human being is to assume his role, in the global ecosystem, neither more nor less. Human beings cannot escape the law of nature, this privilege does not exist.

This view is denied by the famous "Anthropic Principle" (from the Greek anthropos: man) according to which the universe has been adjusted with great precision so that human life and its consciousness arise in it.

Community, Diversity and Lack of Hierarchies are concepts that become visible but only from the most radical option. This matrix states that a paradigm shift is urgent because the values ​​and behaviors that characterize our society are no longer capable of explaining or providing a satisfactory response to the serious problems that these same values ​​and behaviors have created.

Coincidentally with Deep Ecology, this vision states that the entire universe is susceptible to rights and not because man grants them.

If it is about a cosmocentric spirituality, there is almost no place but the pantheism of pre-industrial or tribal societies. EVERYTHING LIVES (-DIE-LIVE) and EVERYONE HAS THE RIGHT TO LIVE (-DIE-LIVE). Human beings are just one more integral part of larger ecosystems and every ecosystem has an "ecosystem mind" pregnant with the intelligences of all ecosystem components. The concept of intelligence escapes the framework of what human intelligence is, because the microorganisms that keep the temperature of life constant are simply intelligent.

"The possibility exists that human beings have invented thought forms that are unique in the universe. But the claim that the highest thought form, abstract thinking, is uniquely human, has an emotional valence." (and emotional violence). Susan Griffin.

We live in a universal spider web and this universal community is governed by the laws of chaos and entropy and its creativity rises above entropy and chaos generating order and / or complexity.

This cosmo-community overcomes the narrow margins of a Western-style community because here utilitarianism gives way to the law of nature. The struggles for the protection of ecosystems throughout the universe are NOT because of PHILANTHROPY but because they play the drama of survival or autopoiesis of the entire cosmos…. that's our own drama….

Ecosystems are intelligent, we are not indifferent to them and they should not be indifferent to us…. We are just another strand, as Chief Seattle puts it.

Attached is a beautiful phrase, in which Gregory Bateson proposed ecosystems as a paradigm of aesthetic reaction….

"In another conference we attended together, Gregory Bateson used this experience of an ancient and stable ecosystem in its moment of splendor as a paradigm of the aesthetic reaction of a total person to a total system" (Mary Catherine Bateson).


If we, like forests, could accept the importance of diversity and the vital meaning of the harmonious coexistence of the different ages in each species, human societies would be, worth the redundancy, more humane.

The Native Peoples are a factor of enrichment of the larger cultures in which they coexist. Eliminating these atavistic wisdoms means impoverishing the culture and losing old lines of survival where sustainability is a fundamental construct.

The vision of Indigenous Peoples can help to reverse the almost inexorable destiny of homogenizing everything, which comes with globalization.

But to conserve and promote ancient worldviews, we must conserve the natural substrates where they have developed, that is, we must protect the planet's pristine forests.

"The problem of the native forest is not scientific or economic or political. The problem of the native forest is an ethical problem, it is a problem of human responsibility, and therefore, it is a spiritual problem…." (Humberto Maturana)

The Lacandon Indians who inhabit Mexican territory say that before cutting down a tree in the millenary mahogany forest, they ask the spirits for permission. They believe that if it is cut without that authorization, a star will fall from the sky…. We hope that Chilean society will not have to assume the heavy burden of heaven…. starless.

Video: International Day of Forests 2021: Forest restoration a path to recovery and well-being (June 2021).