Introduction
Ever since ancient times, humans have lived with some kind of relationship with the environment. Nature provides mankind with the elements of survival – food, water, shelter, fire, clothing, etc. and also helps him dispose of the waste. Apart from such products, nature is also beautiful and has been a source of “spiritual and cultural inspiration as well as emotional sustenance” (Fischer and Hajer, 1999, p. 58).
While mankind sometimes struggled to cope with the calamities of nature, people also sought to find spiritual meaning within its boundaries. Thomas Berry writes that the earth needs to be viewed as a primary form of divine presence and such basic spirituality can augur well for the future ecological age (Fischer and Hajer, 1999).
The world today faces problems of overpopulation, pollution, global warming, loss of biological diversity and natural calamities. It is becoming more and more obvious that the Earth and the living things on its surface are a single ecosystem, a complex network of interaction and interdependence that is being seriously disturbed. Only through spiritual interconnection of mankind and various species, sustainable ecological balance may be attained.
According to David Suzuki, “the way we see the world shapes the way we treat it.” (Lauzen and Hales, 2009, p. 438). If man is able to see a mountain as God, a river as a vein of the land, forest as a sacred space, other species as his kin and the planet as his mother, then there will be greater respect and protection for the environment. “That is the challenge, to look at the world from a different perspective” (Lauzen and Hales, 2009, p. 438).
Background
The connection of human spirit to nature is not a new concept. In fact, there is archaeological evidence that during prehistoric times, humans have sought to personify and worship nature and its various forces. In ancient societies of south-eastern Europe and in many aboriginal and Native American societies, the earth was worshipped as a feminine deity – Mother Earth or the Great Mother (Fischer and Hajer, 1999).
Nature deities are also present in various spiritual traditions such as shamanism, pantheism, paganism, and Hinduism. In the context of Western civilization, the Earth was worshipped as Isis in Egypt, Ishtar in Mesopotamia, Demeter and Gaia in Greece and Ceres in Rome (Fischer and Hajer, 1999).
However, in the course of time, the philosophy changed and humans could not just accept being subservient to nature. Rather Classical Greek humanists including Aristotle and Plato and the early Stoics believed that humans had a divine right to exploit natural resources to their own advantage.
This anthropocentrism became central to Judaeo-Christian principles that justified the domination of humans over all other living things on earth. Moreover, many western philosophers of the Enlightenment period such as Bacon, Descartes, Newton and Hobbes advanced the superiority of man over nature and also laid the foundation of the scientific and industrial revolutions.
Though this led to accelerated progress on the scientific front, this approach also supported the utilitarian instrumental viewpoint of natural resources, leading, in the long term, to an ecological crisis involving environmental exploitation and degradation (Fischer and Hajer, 1999).
Many are working presently to solve the ecological problems through scientific, industrial, political or institutional remedies. However, the spiritual solution appears to be the most promising. Matthew Fox (1988) has written that Mother Earth can be saved only with a new approach that is centered on the sanctity of the planet.
For such an attitude to be developed, every person must have awareness of one’s own spiritual dimensions and also about the biological diversity around him. Religions across the world have often been platforms for spiritual connection of mankind to nature.
Shamanic spiritual traditions emphasize that there must be a holistic balance between materialistic aspirations of mankind and the spiritual world of the universe. Native American spiritual teachers give a lot of importance to the “place” one lives in for spiritual connection to the earth.
Goddess spirituality celebrates the biodiversity in earth and believes in the connection of the human spirit with nature. Belief in Gaia, the Greek goddess of the earth, supports the view of the world as a living spiritual organism and meditational practices and rituals aimed at establishing one’s connections with nature.
According to Pagan every living thing in nature has inherent value and power and human beings are interconnected to all other living things in the world (Fischer and Hajer, 1999).
In the context of ecological belief system, nature centered spiritual traditions such as these promote a deep sense of connectivity of people with their environment and also creates a transformational change in them to live in balance with their surroundings.
Ancient Asian religions and philosophies of Hinduism, Buddhism, and Taoism also reinforce spiritual connections between humans and nature (Fischer and Hajer, 199). Hinduism believes in the incarnation of God in various species and also in the reincarnation of humans.
Deep ecology philosophers have found that these spiritual traditions are relevant to the concepts of “biocentrism, biospherical egalitarianism (intrinsic value of all life forms), and the need for holistic balance with nature” (Fischer and Hajer, 1999, p. 73).
The first wave of environmentalism began in the United States in the early twentieth century with an active role taken by two different people – Gifford Pinchot (1865-1946) and John Muir (1838-1914). Pinchot was interested in conserving the environment so that natural resources may benefit the people.
On the other hand, Muir, along with people such as John James Audubon and Henry David Thoreau argued for the preservation of natural environment for the sake of protecting the spiritual health of the people (Kreche, 2004).
Biodiversity and human spirit
Biodiversity refers to the inherited variation of all forms of life and includes three layers – the ecosystems, species of animals, plants and other organisms and genes that define the traits of the species.
It is roughly estimated that 1.7 to 1.9 million species have been identified while the true number may be of the order of 10 million and if the micro organisms are included the number could be closer to 100 million.
When there is the danger of species being lost to the world, ecological arguments show that the world is diminished. As a result the global extinction rate for species is increasing at a fast rate and this is evident through the factors of climate change, trapping of species within limited regions, destruction of tropical forests and coral reefs, rise of invasive species and destruction of the ocean floor due to over-harvesting of marine fisheries.
The loss of biodiversity not only means the loss of potential scientific knowledge and the benefits that accompany it, but also the loss of a large portion of humanity’s natural heritage.
Edward O. Wilson in his book “The diversity of life” writes that there are signals around that indicate that loss of biodiversity in the environment is a threat not only to the physical health of human beings but also to the human spirit.
Human spirit in general comes from a respect for life and a commitment to protect biodiversity. Philosopher Holms Rolston III has argued that several billions years worth of creative soil and several million species of teeming life have been handed over to latecomer mankind due to his power of intelligence and morality (Coffin and Pfannmuller, 1988).
“Ought not those of this sole moral species to do something less self-interested than count all the produce of an evolutionary ecosystem as rivets in their spaceship, resources in their larder, laboratory materials, recreation for their ride?” (Bio Science, 35 (1985):725).
Sometimes, loss of species can indirectly cost women and women their jobs thereby causing damage to their self esteem and leading to destruction of the human spirit.
For example, among the Kenyah Dayaks in East Kalimantan, the role of the woman is intrinsically related to the rice cultivation of the region and in many parts of the Amazon basin, men are reliant on hunting.
The loss of biodiversity hurts them by depriving them of their livelihood and pushing them towards desperation (Colfer, 2008). Scientists and conservationists are also deeply affected by loss of species in the environment.
Forests and the Spiritual Connection
Most of the species of plants and animals are found in the tropical rainforests. From the utilitarian perspective it has been argued that man must protect the rich biodiversity of the earth so that he can tap and benefit from its various applications.
Alkaloids from plants are just one among the numerous resources in nature and they include anesthetics, medicines, muscle relaxants, analgesics, insecticides, etc. There are still over 30 million plant species to be discovered and studied (Coffin and Pfannmuller, 1988). Forests in particular play a unique role in the world in the context of preserving a greater part of biodiversity.
Elvin (2004) has studied China and he observes that the Chinese possess a cultural admiration of whole forests which is now expressed by their admiration and respect for an individual tree – symbolizing an entire ecosystem (Colfer, 2008). History shows that humans have considered forests as places of great spiritual power.
Ascetics of Eastern lands often went into forests to obtain enlightenment. However, despite the reverence associated with forests, they were the first causalities to the expansion of civilization. Logging and clearing of forest lands for agricultural purposes have converted wild forest areas to plantation areas.
Diverse environments cater to the innate human desire for beauty and complexity in the surroundings. “Forests have complex cultural meanings that are directly linked to the wellbeing, culture and belief systems of forest peoples.” (Colfer, 2008, p. 40). Forests can be very healing in nature and in Japan, there is the popular practice known as shinrin-yoku that is undertaken for relaxation.
Shinrin-yoku means walking or staying in forests to promote health. In the nineteenth century, many of the developed countries adopted the development of urban parks and protected forests realizing that trees and nature give human beings a sense of peace and calm.
Plants are also useful in religious and cultural contexts and thereby linked to psychosocial health aspect of the population. Many plants are considered to help in keeping away evil forces. In Zulu and Xhosa homes in southern Africa, various parts of the plant commonly known as imphepho is burned as incense to offer respect to the ancestor spirits.
Sometimes plants are used in communities as a cultural element. For example, in the Western Pacific, kava is used in community meetings. In South and Southeast Asia, betel nuts are used for chewing and also as spiritual offering. Some plants with psychotropic properties provide a spiritual turning point in life and can help ‘catalyze spiritual experience and behavioral change”.
Tropical forests in Africa are rich is such potent psychotropic plants. These plants are not just recreational drugs; they can cause profound insights, introspection and deep transformation. Studies show that regular ritualistic consumption of a plant mix known as ayahuasca has helped many people overcome alcoholism and drug addiction.
Likewise, ibogaine, which is an extract from a root bark is found to be an effective de-addictive medicine against heroin, cocaine and amphetamine addictions (Colfer, 2008).
Coastal Systems and the Human Spirit
Hassan et al (2005) observe that the seas and coasts have great spiritual significance for people of all nationalities of varying cultural values. They cite the examples of the Baju peoples in Indonesia, the natives of the Torres Strait in Australia and the native Indians in America who have cultures linked to coastal systems.
Hassan et al (2005) also observe that the true value of oceanic systems cannot be measured as some of the systems that appear to have low value today can become high economic value in the future as a result of rare species they support that may suddenly acquire value in the future either in the pharmaceutical context or in the environmental context.
This means, some of the species in the coastal system have high option value; while they may not be considered valuable today they may become useful and valuable in the future.
Natives of many cultures have always been involved in the protection of species and the environment and for these people the loss of species in the present day scenario must be highly demoralizing (Hassan et al, 2005)
Biophilia
E. O. Wilson (2002) has noted the human beings are biophilic – meaning, they are “sensitively interconnected to other living beings” (Colfer, 2008, p. 25). This means that the loss of species and damage to the environment can be a very painful experience for many people and can hurt them physically too.
“The green movement that was launched in the 20th century was probably the result of a global level biophilia” (Colfer, 2008, p. 25). According to the biophilia hypothesis the spiritual, mental and physical well being of human beings are intertwined with nature (Colfer, 2008).
The biophilia hypothesis also proposes that humankind’s evolutionary experience (past, current, and future) is deeply dependent on the well-being or health of all aspects of the natural environment.
However, ecopsychologists contend that before the earth can be healed, one must first heal oneself by first developing a sense of ecological awareness (Colfer, 2008).
Healing through spiritual connection with Nature
One of the major classes of ecosystem services that are relevant to the discussion of the complexities in the relationship between the environment and the human spirit is “cultural services”. Studies show that cultural services enhance the health of human beings and also bring them a sense of spiritual connection and fulfillment.
There are some cultures in with people share a relationship with “sacred groves” and some other that have links with totemic species (Colfer, 2008). Such links have been expressed through the art of the period on mosaics.
Studies show that the health of indigenous people became negatively affected when their lost their contact with sacred groves or when their totemic species became extinct or affected.
More recent studies show that people living an urban life often feel rejuvenation of their health and spirits when they come into contact with nature especially forests (Colfer, 2008). Since ancient times, plants have been used by natives for ritualistic ceremonies and also as medicine.
There is also evidence that some animals can help in speeding up the recovery process for ailing patients. Studies show that staying in natural settings can be hugely stress-relieving for an urban dweller. Traditional healing has always been in relation to the environment and its spiritual connection to man.
According to Gottlieb, the spiritual understanding of one’s self is essential to connect with the natural surroundings. Prayers and chanting can open up subtle channels of spiritual communication with nature. “There were times when the world would become silent to listen to my songs, to my prayers and to my weeping as I became connected to my spirit”.
All elements including water, wind, sky, plants and elements responded to his prayers, he felt, and helped him with the healing process. He learned in healing that all living matter has spirit and therefore must be treated as an individual living spirit.
The natural world, Gottlieb explains has the power to hold its spiritual core in accordance with the laws of nature and this core is the key to spirit reclamation.
Human beings seek their spirits in natural surroundings as they are often a reflection of the nature of the human spirit, presented in the form of landscapes, interactions of various species and in sudden changes in the environment.
“Vision-seeking in the natural environment is a means of reuniting with the spirit essence of life” (Gottlieb, p. 187). By connecting with nature, the human spirit is able to find its true nature and peace.
Testimonials to Human spiritual bonding with nature
Many writers have written about the connection of their spirit and the natural environment. Carman suffered from a severe spinal injury and during her recovery phase she felt that time spent in the garden was tremendously healing.
She has recorded her healing experiences in the garden in a garden journal (Bridgen, 2007). Dillard, on being diagnosed with pneumonia in 1971, opted to live alone at Tinker Creek in Virginia to connect with the healing powers in nature.
Likewise, Scott, a psychotherapist writes about healing in a natural environment after being severely injured in the back (Bridgen, 2007). All of these stories reflect the connection between the human spirit and the environment that is brought to awareness through a health crisis.
Even people who are not sick have written about their deeply spiritual experiences in the abundance of nature. The Romantic school of thought has focused on the spiritual connection between mankind and the environment.
For Romantics like Wordsworth, man and nature enjoy a certain spiritual reciprocity – particularly in the rural situation (Bonnett, p. 34). It is seen that nature has the subtle power to renew and revitalize human spirit and that nature is somehow sympathetic to man.
The Romantic perceives nature as “an implicit vehicle for anthromorphism reflecting human emotions such as joy and sadness, and life themes such as youth and mortality”. It is also believed that nature has a way of teaching deeper truths to mankind that can be understood only by using imagination, intuition and sensitivity.
This belief attempts to set up a positive, open receptive relationship with the environment that can provide fresh perspectives on the life of human beings on a macroscopic level.
For Coleridge, only through the powers of imagination the mind can be connected to the external world of nature. According to John Clare nature is neither a mirror nor vehicle for human emotion; it is a separate entity with its own messages.
Conclusion
The earth is a rich land with about 100 million species of with only 1.5 million have been identified and studied. This rich biodiversity of the earth is to the advantage of mankind ecologically, economically and spiritually.
More recently, environmental exploitation and degradation are destroying the ecological balance in the world and species are being lost forever to the world and this is due to the exclusive focus on economic benefits and ignoring the spiritual benefits of the biodiversity of the land.
A transformational change can only be brought about by the connection of the human spirit to the environment. Such spiritual connections of human beings with earth have been noted by many people in the realm of healing, religion and cultural services and can be realized if people develop an awareness of the spirit in them and in other living things and reach out to establish a connection.
References
Bonnett, M. (2004). Retrieving nature: Education for a post-humanist age. Malden, MA: Blackwell Publishing.
Bridgen, A.F. (2007). A Heuristic Journey of Discovery: Exploring the Positive Influence of the Natural Environment on the Human Spirit (Master’s thesis). Retrieved from http://researcharchive.vuw.ac.nz/bitstream/handle/10063/168/thesis.pdf?sequence=2
Coffin, B. & Pfannmuller, L. (1988). Minnesota’s endangered flora and fauna (Minnesota Archive Editions ed.). Minneapolis, MN: University of Minnesota Press.
Colfer, C.J.P. (2008). Human health and forests: A global overview of issues, practice, and policy. London, UK: Earthscan Publishers.
Fischer, F. & Hajer, M.A. (1999). Living with nature: Environmental politics as cultural discourse. New York, NY: Oxford University Press.
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Wilson, O.E. (1992). The diversity of life. Cambridge, MA: Harvard University Press.