“Perhaps it was the word "God" that was inviting to me, a word I thought I knew too much about. The one who had tortured Job, who had Abraham lift the ax to his son, who, disguised as a whale, had swallowed Jonah. I know now that the name does not refer to any deity, but means simply to call out and pray, to summon.”

“Sometimes there is a wellspring or river of something beautiful and possible in the tenderest sense that comes to and from the most broken of children, and I was one of these, and whatever is was, I can't name, I can only thank. Perhaps it is the water of life that saves us, after all.”

“John Hay, in The Immortal Wilderness, has written: 'There are occasions when you can hear the mysterious language of the Earth, in water, or coming through the trees, emanating from the mosses, seeping through the undercurrents of the soil, but you have to be willing to wait and receive.' Sometimes I hear it talking. The light of the sunflower was one language, but there are others more audible. Once, in the redwood forest, I heard a beat, something like a drum or a heart coming from the ground and trees and wind. That underground current stirred a kind of knowing inside me, a kinship and longing, a dream barely remembered that disappeared back to the body....Tonight, I walk. I am watching the sky. I think of the people who came before me and how they knew the placement of the stars in the sky, watching the moving sun long and hard enough to witness how a certain angle of light touched a stone only once a year. Without written records, they knew the gods of every night, the small, fine details of the world around them and the immensity above them.Walking, I can almost hear the redwoods beating....It is a world of elemental attention, of all things working together, listening to what speaks in the blood. Whichever road I follow, I walk in the land of many gods, and they love and eat one another. Walking, I am listening to a deeper way. Suddenly all my ancestors are behind me. Be still, they say. Watch and listen. You are the result of the love of thousands.”

“Can we love what will swallow us when we are gone? I do.”

“What finally turned me back toward the older traditions of my own [Chickasaw] and other Native peoples was the inhumanity of the Western world, the places--both inside and out--where the culture's knowledge and language don't go, and the despair, even desperation, it has spawned. We live, I see now, by different stories, the Western mind and the indigenous. In the older, more mature cultures where people still live within the kinship circles of animals and human beings there is a connection with animals, not only as food, but as 'powers,' a word which can be taken to mean states of being, gifts, or capabilities.I've found, too, that the ancient intellectual traditions are not merely about belief, as some would say. Belief is not a strong enough word. They are more than that: They are part of lived experience, the on-going experience of people rooted in centuries-old knowledge that is held deep and strong, knowledge about the natural laws of Earth, from the beginning of creation, and the magnificent terrestrial intelligence still at work, an intelligence now newly called ecology by the Western science that tells us what our oldest tribal stories maintain--the human animal is a relatively new creation here; animal and plant presences were here before us; and we are truly the younger sisters and brothers of the other animal species, not quite as well developed as we thought we were. It is through our relationships with animals and plants that we maintain a way of living, a cultural ethics shaped from an ancient understanding of the world, and this is remembered in stories that are the deepest reflections of our shared lives on Earth.That we held, and still hold, treaties with the animals and plant species is a known part of tribal culture. The relationship between human people and animals is still alive and resonant in the world, the ancient tellings carried on by a constellation of stories, songs, and ceremonies, all shaped by lived knowledge of the world and its many interwoven, unending relationships. These stories and ceremonies keep open the bridge between one kind of intelligence and another, one species and another.(from her essay "First People")”

“I've been good at this world, the one that hits you when you are born and makes you cry right from the start, so that crying is your first language. I've learned what I was supposed to learn, bu now it comes to me that in doing so I've unlearned other things. I've lost my sense; I cannot sense things. Yes, we are a shambles. And maybe Ama found the way; she found it when all the paths were washed away by rivers from the sky, when all the buildings were blown down by the breath of a God. For just one day, that one day, she found a way out of that shambles, a way around it. And it's this I want to find. But now she has no path back, no way to return even if she wanted to be here in this America. She will always live away from this world, in something of a twilight that is not one thing or the other, one time or the next. She lives in a point, a small point, between two weighted things and it is always rocking this scale, back and forth.”

“Once when I was younger I went out and sat under the sky and looked up and asked it to take me back. What I should have done was gone to the swamp and bog and ask them to bring me back because, if anything is, mud and marsh are the origins of life. Now i think of the storm that made chaos, that the storm opened a door. It tried to make over a world the way it wanted it to be. At school I learned that storms create life, that lightning, with its nitrogen, is a beginning; bacteria and enzymes grow new life from decay out of darkness and water. It's into this that I want to fall, into swamp and mud and sludge and it seems like falling is the natural way of things; gravity needs no fuel, no wings. It needs only stillness and waiting and time.”