The five elements (Chinese medicine)

Interesting thing, I want to check out this a little closer, to compare…

Wu Xing

Zhongwen.png This article contains Chinese text.
Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.
Classical Elements


Water Aether Fire

Hinduism (Tattva) and
Buddhism (Mahābhūta)

Vayu/Pavan (Air/Wind)
Ap/Jala (Water) Akasha (Aether) Agni/Tejas(Fire)
Prithvi/Bhumi (Earth)

Japanese (Godai)

Air/Wind (風)
Water (水) Void/Sky/Heaven (空) Fire (火)
Earth (地)

Tibetan (Bön)

Water Space Fire

Chinese (Wu Xing)

Fire (火)
Metal (金) Earth (土) Wood (木)
Water (水)

Medieval Alchemy

Water Aether Fire
Sulphur Mercury Salt

In ancient Taoist thought,Wu Xing (Chinese: 五行pinyinwǔxíng), or the Five Phases,usually translated as five elements, five movements, or five steps are five dynamic qualities or energies that can be perceived in all natural phenomena. The elements are:

  • Metal (Chinese:金, pinyin: jīn, “gold”)
  • Wood (Chinese: 木, pinyin: mù)
  • Water (Chinese: 水, pinyin: shuǐ)
  • Fire (Chinese:火, pinyin: huǒ),
  • Earth (Chinese:土, pinyin: tǔ).

The system of five phases was used for describing interactions and interpreting relationships between phenomena. It was employed as a device in many fields of early Chinese thought, including geomancy or feng shui, astrology, traditional Chinese medicinemusic, art, military strategy, and martial arts. The system is still used as a reference in some forms of complementary and alternative medicine and martial arts, and in feng shui, fortune-telling and casting horoscopes.

Origin and meaning

The Chinese character 行 (xing, hsing), though translated as “phase” or “element,” is a verb meaning “to act” or “to go.” The Five Agents were believed to control the change and movement of the universe, and to provide the energy for all the other groups of five in the Chinese cosmology, such as the Five Virtues of Confucianism, Five Government Ministers, Five Sacred Mountains of Taoism, Five Musical Notes in the pentatonic scale, and the Five Basic Colors. The source of these ancient beliefs is the I Ching (Book of Changes).[1]Some scholars theorize that the original foundation for the five elements is the concept of the Five Cardinal Points.

Each of the five agents is associated with a specific element in each group of five. For example, fire is associated with summer, red, and the Ministry of War. Wood is associated with the spring season, the color green, and the Ministry of Agriculture. The Five Sacred Mountains represent the four cardinal directions plus the center of the universe; the eastern mountain is green, the southern is red, the central mountain yellow, the northern mountain black, and the western mountain white. In Chinese history, the successive dynasties were linked to each of the five phases; the Xia dynasty (2200–1750 B.C.E.) was wood; the Shang dynasty (1750–1040 B.C.E.) was metal; the Zhou dynasty(1100–256 B.C.E.) was fire and red; and the founder of the Qin dynasty (221 B.C.E.–206 C.E.) chose black and water as his symbols.[2]

Traditional schools of the internal martial art Taijiquan relate the five elements to footwork and refer to them as five “steps.” The system is still used as a reference in some forms of complementary and alternative medicine and martial arts. Some claim the original foundation for these elements are the concept of the Five Cardinal Points.


The doctrine of five phases describes two Cycles of Balance, a generating or creation (生, shēng) cycle and an overcoming or destruction (克/剋, ) cycle of interactions between the phases. In any creative activity, such as martial arts, medicine, painting or music, each element should only be combined with the elements that come before and after it in the cycle.

There are also two Cycles of Imbalance. An overacting cycle (cheng) occurs when the balance maintained in the generating sequence is disrupted, causing one element to become excessive and “overcontrol” another element. An insulting sequence (“wu,” also known as rebellious cycle, insulting cycle) operates in reverse to the overcoming sequence, when the balance between two elements is broken and the element that is usually being controlled “insults” the controlling element by overcoming it.[3]


The common memory devices to help remember the correct order of the phases are:

  • Wood feeds Fire
  • Fire creates Earth (ash)
  • Earth bears Metal
  • Metal carries Water (as in a bucket or tap)
  • Water nourishes Wood

Other common words for this cycle include “begets,” “engenders,” and “mothers.”


Each of the five elements also has dominance over another:

  • Wood parts Earth
  • Earth absorbs Water
  • Water quenches Fire
  • Fire melts Metal
  • Metal chops Wood

This cycle is also called “controls,” “restrains,” or “fathers.”

Interactions of Five Chinese Elements—Cycles of Balance and Cycles of Imbalance.

Cosmology and feng shui

According to Wu Xing theory, the structure of the cosmos mirrors the five elements. Each “element” has a complex series of associations with different aspects of nature, as can be seen in the following table. In the ancient Chinese form of geomancy known as feng shui, practitioners based their art and system on the five elements (Wu Xing). All of these elements are represented within the bagua (eight trigrams). Associated with each of these elements are colors, seasons and shapes, all of which interact with each other.[4]

Based on a particular directional energy flow from one element to the next, the interaction can be expansive, destructive, or exhaustive. Proper knowledge of these principles of energy flow enables feng shui practitioners to apply specific cures by rearrangement of energy in a way they believe to be beneficial.

Element Wood Fire Earth Metal Water
Color green red yellow white blue or
Direction east south center / zenith west north
Planet Jupiter Mars Saturn Venus Mercury
Heavenly creature Azure Dragon
蒼龍 or 青龍
Vermilion Bird
Yellow Dragon or Yellow Qilin
黃龍 or 黃麟
White Tiger
Black Tortoise
Heavenly Stems
Phase New Yang Full Yang Yin/Yang balance New Yin Full Yin
Energy generative expansive stabilizing contracting conserving
Season spring summer change of seasons
(every third month)
autumn winter
Climate windy hot damp dry cold
Development sprouting blooming ripening withering dormant
Livestock dog sheep/goat cattle chicken pig
Fruit plum apricot jujube(dates) peach chestnut
Grain wheat beans rice hemp millet


The elements have also been correlated to the eight trigrams of the I Ching:

Element Wood Fire Earth Metal Water
I Ching Wood, splinter Fire, lightning Earth, sand Metal, iron Water, ice
Trigrams :|| ( 巽 xùn) |:: ( 震 zhèn) |:| ( 離 ) ::: ( 坤 kūn) ::| ( 艮 gèn) ||| ( 乾 qián) ||: ( 兌 duì) :|: ( 坎 kǎn)

Chinese medicine

Five Chinese Elements—Diurnal Cycle.

The interdependence of organ networks in the body was noted to be a circle of five majpr systems, and was mapped by Chinese doctors onto the five phases. For instance, the liver (wood phase) is said to be the “mother” of the heart (fire phase), and the kidneys (water phase) the “mother” of the liver. In the case of a kidney deficiency affecting the function of the liver, the observation is made that the “mother” is weak, and cannot support the child. However, the kidneys (water phase) control the heart (fire phase) in the “overcoming” (“ke”) cycle, so the kidneys are said to restrain the heart. Many of these interactions have now been linked to known physiological pathways (such as the pH of the kidney affecting activity of the heart).

The application of the five elements in Chinese medicine is only a model, with some known exceptions, but because it seems to produce valid results, it has remained in use for thousands of years.

The order in which the Five Phases are cited in the Bo Hu Tong and other Han dynasty texts is: Metal, Wood, Water, Fire, and Earth. According to Chinese medical theory, the organs are most effectively treated during the following four-hour periods throughout the day, beginning with the period from 3 a.m. to 7 a.m.:

  • 3 a.m. to 7 a.m. metal organs
  • 7 a.m. to 11 a.m. earth organs
  • 11 a.m. to 3 p.m. fire1 organs
  • 3 p.m. to 7 p.m. water organs,
  • 7 p.m. to 11 p.m. fire2 (the “non-empirical” pericardium and “triple burner” organs
  • 11 p.m. to 3 a.m. wood organs

These two orders are further related to the sequence of the planets going outward from the sun (Mercury, Venus, Mars, Jupiter, Saturn; or Water, Metal, Fire, Wood, and Earth) illustrated in a star diagram similar to the one shown above.

Element Wood Fire Earth Metal Water
Planet Jupiter Mars Saturn Venus Mercury
Mental Quality sensitivity creativity clarity intuition spontaneity
Negative Emotion anger, frustration over-excitation worry, anxiety grief, sadness fear, lack of will
Positive Emotion patience joy empathy,love courage calmness
Zang (yin organs) liver heart/pericardium spleen/pancreas lung kidney
Fu (yang organs) gall bladder small intestine/San Jiao stomach large intestine urinary bladder
Sensory organ eye tongue mouth nose ears
Body Part tendons pulse muscle skin bones
Body Fluid tears sweat saliva mucus urine
Finger index finger middle finger thumb ring finger little finger
Sense sight speech taste smell hearing
Taste sour bitter sweet pungent salty
Smell rancid scorched fragrant putrid rotten
Life birth youth adulthood old age death

Chinese astrology

Chinese astrology is based upon the interaction of the five elements with the twelve signs of the Chinese zodiac, to produce a 60 year cycle of signs. A 60th birthday celebration is especially significant because the person has lived through a complete cycle of 60 years.

Element Wood Fire Earth Metal Water
Heavenly Stem Jia 甲
Yi 乙
Bing 丙
Ding 丁
Wu 戊
Ji 己
Geng 庚
Xin 辛
Ren 壬
Gui 癸
Birth year ends with 4, 5 6, 7 8, 9 0, 1 2, 3

For example, someone born in the year 1953, the year of the Snake, is said to be born in the year of the Water Snake because his or her birth year ends with 3, a number associated with Water. Fortune-tellers use these associations in determining whether a couple will have a fortuitous marriage.


Main article: Chinese music

The Yuèlìng chapter (月令篇) of the Lǐjì (禮記) and the Huáinánzǐ (淮南子) make the following correlations:

Element Wood Fire Earth Metal Water
Colour green red yellow white blue
Direction east south center west north
The Chinese Five-note Scale jué 角 (mi) zhǐ 徵 (so) gōng 宮 (do) shāng 商 (re)  羽 (la)

The Chinese word 青 qīng, traditionally translated as azure in this context, includes the range in the spectrum from green to blue, with shades down to black.

In modern Western music, various seven note or five note scales (for example, the major scale) are defined by selecting seven or five frequencies from the set of twelve semi-tones in the Equal tempered tuning. The Chinese “lǜ” tuning is closest to the ancient Greek tuning of Pythagoras.

Xingyi martial arts

The martial art Xingyiquan uses the five elements to metaphorically represent five different states of combat. Xingyiquan practitioners use the five elements as an interpretative framework for reacting and responding to attacks. The five element theory is a general combat formula which assumes at least three outcomes of a fight; the constructive, the neutral, and the destructive. Xingyiquan students train to react to and execute specific techniques in such a way that a desirable cycle will form based on the constructive, neutral and destructive interactions of five element theory. Where to aim, where to hit and with what technique—and how those motions should work defensively—is determined by the point of the cycle in which the combatant sees himself or herself.

Each of the elements has variant applications that allow it to be used to defend against all of the elements (including itself), so any set sequences are entirely arbitrary, though the destructive cycle is often taught to beginners as it is easier to visualize and consists of easier applications.

Element Fist Chinese Pinyin Description
Wood Crushing Bēng To collapse, as a building collapsing in on itself.
Fire Pounding Pào Exploding outward like a cannon while blocking.
Earth Crossing Héng Crossing across the line of attack while turning over.
Metal Splitting To split like an axe chopping up and over.
Water Drilling Zuān Drilling forward horizontally like a geyser.

Shan shui painting

Shan shui (Chinese: 山水 lit. “mountain-water”) is a style of Chinese painting that involves or depicts scenery or natural landscapes, using a brush and ink rather than more conventional paints. Mountains, rivers and often waterfalls are prominent in this art form. Shan shui is painted and designed in accordance with Chinese elemental theory, with the five elements representing various parts of the natural world, and has specific directions for colorations that should be used in cardinal ‘directions’ of the painting, and for which color should dominate.[5]

Direction Element Colour
East Wood Green
South Fire Red
NE / SW Earth Tan or Yellow
West / NW Metal White or gold
North Water Blue or Black

Positive interactions between the Elements are:

  • Wood produces Fire
  • Fire produces Earth
  • Earth produces Metal
  • Metal produces Water
  • Water produces Wood.

Elements that react positively should be used together. For example, Water complements both Metal and Wood; therefore, a painter would combine blue and green or blue and white. There is a positive interaction between Earth and Fire, so a painter would mix Yellow and Red.[6]

Negative interactions between the Elements are:

  • Wood uproots Earth
  • Earth blocks Water
  • Water douses Fire
  • Fire melts Metal
  • Metal chops Wood

Elements that interact negatively should never be used together. For example, Fire will not interact positively with Water or Metal so a painter would not choose to mix red and blue, or red and white.[7]

The 5 elements presented by Oliver Cowmeadow

Found some videos by Oliver Cowmeadows, he opened a school for shiatsu therapists in Devon, and also the Holistic Cooking School – I feel that his way of combining the eastern way of alternative medicine and nutrition is something we might need to do more here in the Western world…  I will explore his websites more, will share more later, at the moment I’m sharing those links to the websites:

Since he is a shiatsu practitioner, he has a little bit different view of what goes together with what, compared to Jin Shin Jyutsu, but it’s very interesting to see where the similarities are, and where it is differing, I feel it can be very helpful to understand Jin Shin Jyutsu more, from his point of view anyway.
And he talks about food and nourishment, which Jin Shin Jyutsu don’t, (except from Haruki Kato, when he mentioned macrobiotics in his book) I feel that the food we eat is very important, so we might need to adress that more in Jin Shin Jyutsu as well.

You can find several videos/lectures at youtube, here is the first in a serie of lectures:

and here’s part 2, the video about water/kidney/bladder:

and part 3, about tree – chinese medicine call it tree/wood, Jin Shin Jyutsu call it blood (liver and gallbladder):

part 4, about fire/heart/small intestine:

part 5, earth/spleen/stomach:

part 6, metal in chinese medicine, which is air in Jin Shin Jyutsu:

Do you love food?

Here’s an invitation to from Darja Samad to a lecture in Göteborg, Sweden, with Derk Loeks:

The 18th of December we have the honour to present Derk Loeks, a permaculture designer, restoration ecologist and biologist. He will do a fun, interesting and provacative lecture on planetary design with tema seeds here at the university. Seeds mean much to us, they are our food, they create oxygen and grab carbon and they contain a lot of information that is crucial for our survival.
The soveregnity, the independence and integrity of our communities and our food supplies are all dependent on our ability to save and develop our seed stocks. But this most basic human right is under severe restrictions by global corporations that are ignorant and unconcerend about these traditional, natural seeds. This lecture gives us tools and a strong understanding of major issues affecting communities, food and seeds, the resources we have in our own communities to take action and the profound opportunities that are before us.
Let us design how we want to live, how we want to eat and how we want the world we are all living in to be, in a fun and effective way possible for anyone.

Here is an interview with Derk Loeks with more information about the lecture and what Planetary Design and seeds mean to him 🙂

Who are you and what is your background?
My name is Derk Loeks. I work as a permaculture designer and instructor, and as a restoration ecologist. My University work was in field ecology. I went on to work with the US Department of Agriculture, the US Forest Service and the Beureau of Land Management. My primary interest was in the ecology of damaged systems. I began studying the regenerative dynamics of large system wildland fires, and continued studying erosion, overgrazing, pollution and damages that are result of other damage such as loss of species habitat, loss of plant systems, loss of insect base, loss of soil web etc. Basically what happens when an ecological system spirals out of control. Of course the human factor very quickly becomes very apparent, and so I began working with large and small organizations and corporations to find ways of increasing effectiveness as a result of embracing a strategic vision of healthy planetary ecosystems. In the mid 90’s I began to call my area of concern ’restoration ecology.’ My design firm, Earth Island Research works with governments, communities, corporations, local organizations and co-ops around food production, energy efficiency, soil dynamics, wind breaks, compost systems, erosion control as well as community and organizational strategic vision and purpose, holistic land management, resource management and financial integrity.

What is Planetary Design?
It is looking at the entire ecology of the earth; local, bioregional, extremely large system and planetary, and asking the question: what kind of local/global planet do we want to live on? It´s extremely powerful to look at an entire planetary system as a design problem. Given that human beings are the single greatest impact on the health of the planet, Planetary Design gives us the opportunity to consider how to create best influences, to design our ineveitabel impact, rather then having it be a random, accidental disaster of negligence. As such, it is an endeavor that is far to important to abandon to the experts, yet is one which will require all of the expertise we have co-generated as multiple cultures.

Who made up that concept/idea? How? And why?
I may be among the first to articulate the idea in this way, but the idea in one form or another has been here for a long time. Ian McHargh, Vandana Shiva, Buckminster Fuller, Mahatma Ghandhi are among some of the famous thinkers in this area, along with Leonardo da Vinci, the unnamed design team of Alhambra and others. Frank Herbert in his famous novel Dune introduced the figure of the planetary ecologist.

Many of the foundation concepts around the idea of planetary design have been around among some ecologists for at least 50 years, probably much longer. Understand that parrallel to the development of the field of ecology since the 1950’s, there has been a parralel development of city planning, regional planning, national agriculture, forest planning, wilderness and recreational plans, waste management plans, air and water quality managment, and also the hugh question of food and natural resources on a global level, and financial resources on a global level. The concepts and fields of human ecology, ecology of commerce, ecology of nations have been simultaneously developing. And of course, governments, large multi national corporations, universities and extremely powerful special interests have been concerned with organizing the resource/social political/commercial aspect of the planet for quite a while. Bu talong with all of this we have the hugh cultural networking that is happening thorough art, music, entertainment, travel, recreation along with social networking and dramatic increase of geopolitical awareness. So much of the essential building blocks are in place. What has been missing, and is the understanding of how critically essential the design input of the citizens of planet earth is to the design process.

Mothers and fathers and kids and students, workers, entrepreneurs, life time adventurers of all cultures and economies, have a direct experience of what works and doesnt work in the life they are living. Thats what is meant by the phrase, ”It’s far to important to leave to the experts.” I don’t think this is an issue of hugh databases of people sending in comments. No, its far more intimate and personal, it’s a matter of some critical number of people in all walks of life in all cultures getting that this is my planet. I live here, and I want it to be a great place to live.”

What is the lecture about?
The lecture is about Planetary Design as ”an idea whose time has come.”
We will explore what it is, why its so important, and how we, as individuals and as communities can participate.

Why are you doing this lecture?
I live here. I and my kids and my friends and my friends children and their friends…we all live here. Almost everyone would like to live on a healthy planet that they can truly enjoy.

Why do you think this is important?
This earth has all the components for a design of paradise, and yet so many many people and cultures are living in an accidental result of hell on earth. And this condition of not enough time, resource, lots of stress and no fun is deeply penetrating all the so called first world cultures such as Sweden, the EU, the US. In other words the stress and breakdown that happens in one place on the planet now is being communicated, the effects are being felt everywhere on earth.
There are some lifestyles and ecomics that can be isolated from the effects more than others, but when we are dealing with air, water and food, and the quality of shared experience, then everyone is of course being impacted.

Why should we care?
Everything is more fun when we are directly involved with what matters most to us. Planeatery Design absolutely is dealing with the the quality of our life.

How are Planetary Design and seed connected to each other?
Some of the initial projects in planetary design are project air, project water, project energy, project infrastructure and project seed. In all lectures and interviews about Planetary Design I include the extremely powerful information and intiatives around seed, as it impacts the importance and power of community and individual action, our health and our food.
What do seeds mean to you?
The entire regenerative system of the planet is completely dependent on the regenerative power of seeds. All of our food plants, medicinal plants, a large part of oxygen creation and carbon isolation is dependent on seeds. Seeds hold vast amounts of information that is critical to our co- evolution as a species. Large amonts of our culture, our agricuture, our seasonal clebrations are connected to seed. But there is something else. The sovereignity , the independence and integrity of our communities, our bioregions, our food supplies are all dependent on our ability to save, propagate and develop our seed stocks. This most basic of human rights is under severe restrictions by global corporations that are ignorant and unconcerend about the integrity and super nutrition that is available within our bioregional and meta regional seeds.

How would you describe this lecture?
Informative, provacative and fun, this lecture surfs the wave of science technology and culture on the ocean of being alive, awake human beings on planet earth.

Who is the target group for the lecture?
I dont have a target group as of right now, I dont know ’who is out there’
I would like to see local organic and natural farmers, people who are interested in the earth and planetary issues, people who are interested in the quality of their food, and people who could be concerned about the issue of community law and international law. But they all would have a concern for the earth and for the quality of human life on earth. I want to send to my connections in swedish green cross and swedish green party, but people interested in an awakening planet, whose focus is meditation and yoga for example, can get really turned on by this. So it really goes beyond the labels of grteen, or environmental or ecological, or political action.

What are the 3 most important questions we need to ask ourselves when it comes to planetary design and seeds?
1. What kind of planet do I want to live on? What kind of planet would I like to be born on?
2. As a member of the planetary ecosystem, do I feel I have the right to co-design the best future for the planet?
3. Do I think co-designing a best planet is impossible and overwhelming, or is it conceivable that an evolutionary ecosystem has built in to it the means for individuals and communities to participate.
4. Is it possible my own brain/mind /feeling intelligence might have built in capabilities for planetary design?

What will be brought up on the lecture?
1. The scope of Planetary Design, what is the opportunity?
2. The conditions that make Planetary Design to be a real possibility.
3. The issue of seeds as an essential step in planetary design:
a. Seeds and community sovereignty
b. Seeds and food integrity
c. Seeds as a database for understanding what can be done.

What will the lecture give me as a listener?
You will have a strong understanding of major issues affecting communities, food and seeds, the resources we have i our own communities, and the profound opportunities that are before us.

What do you want to accomplish with the lecture?
I want to inform and motivate people to gently and creatively start thinking about the earth as their personal home, and to think about the kind of world they would like to live in, and to pass on to children. I would like to support people to increase their involvement in local food networks, and possibly in seed saving, seed sharing and community action.

It´s almost christmas and people are packing to go home, why should they stay and come to your lecture?
Christmas, and the holiday season is an opportunity to think about what is most important. People can go overwhelmed so easily during the holidays, and knowing about the inspiring opportunities that exist in our communities can bring meaning and purpose to the holiday season.

Are there any questions I haven´t asked that you think is important to inform about?
Maybe its too soon to inform others, but I think that I and some people could start thinking in advance about next steps that can happen in the community that are creative and fun and would not ”wear people out” with ”community action.”
What are the simple things that can be done now, that are fun, and actually make a contribution, and demonstrably start to make Gothenberg a more powerful, creative and good place to live.


Registration: or by phone:
0735- 09 91 10. We can only fit 80 persons in the room so make sure that you contact us in time if you want to come!
Place: Sal 220 at Annedalsseminariet, Seminariegatan 1A, Göteborg, Sweden
Time: 17.00-19.00

Price: For free!

Environmental movement – inside and outside…

I started this blog mainly for Swedish people interested in Jin Shin Jyutsu, but I have noticed that I have a lot of visitors from other countries as well, so I will write a post in English now an then 🙂
and there always google translate, if you want to find out what my Swedish posts are about..

I discovered Jin Shin Jyutsu in the early 90’s, and I also been interested in environmental issues for a long time, and what sometimes strikes me is that some people doesn’t take care of themselves as well they could, for whatever reason, they care more for the outside world than to take care of themselves, eating nutritional food, sleeping, not working too much, exercising, breathing etc. (And I’m one of those too, of course, as we all are, more or less) I just wanted to share some words from my friend Derk Loeks, in hope and wishing for that we could take care of ourselves internally as well as externally, not an easy task, but we must try anyway… So if possible, if we can think about ourselves in the way he describes here below too.. in Jin Shin Jyutsu we talk about “as above, so below”, this is the same thing, “as inside – so outside”


What is the living ecology of healthy landscapes? What is the ecology of damaged landscapes?
What is the ecology behind restoring damaged land to a healthy state?
This is the purpose of restoration ecology: to understand how the web of life is expressing itself within the ecosystem,
where and how that web is torn, and what resources does that web already posses to restore itself to health?In my practice of restoration ecology, I use the design science of Permaculture as a tool for assessing the diverse needs
of the land and the land stewards who care (or need to start caring) for the land. The skills and perspectives of Permaculture
are then used in order to design a living system that is dynamic, stable and gets stronger over time.Further, permaculture helps design an integrated lifestyle that contribute to, and benefits from a life in balance  in relationship to healthy land. This life in balance can express itself within wilderness or city, in village or on a farm, yet in each case there will be a specific landscape (s) that are part of the relationship.Permaculture Ethics1. Care of the Earth
2. Care of people
3. Re invest the surplus.These three ethics clarify the obvious yet little understood reality that a healthy planet is essential to any long term venture of any kind.
You cannot effectively care for the earth if people are in extreme need of being cared for. The significant increase of productivity, profit
and contributions that come from investing time money and energy in care of earth and people should be re invested to accentuate the entire process.Three Key Relationship Questions in the Design Process

I often use the following 3 questions to begin to assess the relationship of land and stewards.
I start here even before evaluating the extent and type of damage on the land.

1. What are the needs and potential contributions of the landscape?
2. What are the needs and potential contributions of the land stewards?
3. What is the economy that is needed to significantly contribute to the needs of land and stewards?

Using this as a framework to structure our findings, we can now go about finding what works, doesn’t work and why
within the land and steward relationship.

January 2020
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