A Wild And Sacred Call Nature Psyche Spirit

Our current ecological derangement is not only a biological crisis but more deeply a crisis of consciousness, culture, and relationship. The core ethical responsibility of our contemporary era, therefore, and the aspiration of this ecopsychological/ecospiritual book, is to create a mutually enhancing relationship between humankind and the rest of nature. To address the urgent concerns of global warming, mass extinction, toxic environments, and our loss of conscious contact with the natural world, psychologist Will W. Adams weaves together insights from Zen Buddhism, Christian mysticism, phenomenology, psychoanalysis, and the practice of psychotherapy. Through a transpersonal, nondual, contemplative approach, Adams explores the fundamental malady of supposed separation (or dissociation): mind over body, self over others, my tribe over others', humans over the rest of nature. Instead of merely discussing these crucial issues in abstract terms, the book presents healing alternatives through storytelling, poetry, and theoretical inquiry. Written in an engaging, down-to-earth manner grounded in vivid descriptions of actual lived experience, A Wild and Sacred Call speaks across disciplines to students, experts, and nonspecialists alike.

An ecopsychological, ecospiritual exploration of humankind's relationship with the rest of nature.

Classical Buddhism lacked an understanding of systemic injustice and its contribution to collective suffering. Despite the teaching of impermanence, classical Buddhist schools viewed social institutions as given and offered no path to social transformation. Today, Buddhists are shaped by multiple religious and secular traditions, including those stemming from the Hebrew prophets. The prophetic tradition offers a socially and religiously powerful concept—the concept of justice—that reconfigures the Buddhist dharma. In a time of unparalleled peril, Buddhists are challenged as never before to turn wisdom into strategic action to foster systemic social change. Compassion is not enough. Prophetic Wisdom shows how Engaged Buddhists can expand their understanding of the causes of collective suffering and develop nonviolent means for social transformation through a dialectic of love, power, and justice. It concludes by confronting the poison of racism in the American body politic.

Expanded new edition of a classic examination of the psychological roots of our ecological crisis.

Depth psychologist Plotkin describes himself as a "psychologist gone wild." As a cultural visionary, author, and wilderness guide, he's been breaking trail for decades. Plotkin's revisioning of psychology invites readers into a conscious and embodied relationship with the more-than-human world.

Some trees and birds are made for each other. Take, for example, the whitebark pine, a timberline tree that graces the moraines and ridgetops of the northern Rockies and the Sierra Nevada-Cascades system. This lovely five-needled pine, long-lived and rugged though it is, cannot reproduce without the help of Clark's nutcracker. And the nutcracker, though it captures insects in the summer and steals a bit of carrion, cannot raise its young in these alpine habitats without feeding them the nutritious seeds of the whitebark pine. Between them, these dwellers of the high mountains provide for each others' posterity, which leads biologists to label their relationship symbiotic, or mutualistic. But there is more to it than that, because in playing out their roles these partners change the landscape. The environment they create provides life's necessities to many other plants and animals. Working in concert, Clark's nutcracker and the whitebark pine build ecosystems. In Made for Each Other: A Symbiosis of Birds and Pines, Ronald M. Lanner details for the first time this fascinating relationship between pine trees and Corvids (nutcrackers and jays), showing how mutualism can drive not only each others' evolution, but affect the ecology of many other members of the surrounding ecosystem as well. Lanner explains that many of the world's pines have seeds not adapted to wind dispersal. Fortunately, their seeds are harvested from the cone and scattered over many miles by seed-eating jays and nutcrackers who bury millions of seeds in the soil as a winter food source. Remarkably, these "pine nut" dependent birds can find their caches even through deep snow. Seeds left in the soil germinate, perpetuating the pines and guarantee future seeds for future birds. Moreover, the newly "planted" whitebark pine groves encourage further tree growth, such as Engelmann spruce, and eventually the patches of open-grown woodland coalesce, forming a continuous forest. Large forest stands offer cover for large animals like bear, elk, and moose, and provide territories for Red Squirrels. These squirrels also depend on pine seeds as a food source, storing large quantities of seeds on the ground, piled up against fallen logs or stumps, or buried in the forest litter. In the fall both black and grizzly bears are preparing to hibernate and must increase their stores of body fat. The seeds of whitebark pine are large and very rich, containing sixty to seventy percent fat, and are an ideal food for this purpose. The large seed reserves created by the squirrels become a feasting ground for these bears. Meanwhile, the sun-loving trees shaded out by the maturing decay offer housing for cavity-nesters like woodpeckers and nuthatches, as well as a breeding ground for fungi which are eagerly devoured by mule deer and red squirrels in search of protein. Eventually, when the forest is ignited in one of the thunderstorms so common and so violent in the high country, an open area is created, attracting nutcrackers in need of a new cache site, and the cycle begins again. Focusing on the Rocky Mountains and the American Southwest, and ranging as far afield as the Alps, Finland, Siberia, and China, this beautifully illustrated and gracefully written work illuminates the phenomenon of co-evolution.

Since 1980, depth psychologist Bill Plotkin has been guiding women and men into the wilderness — the redrock canyons and snow-crested mountains of the American West — but also into the wilds of the soul. He calls this work soulcraft. There’s a great longing in all people to uncover the secrets and mysteries of our individual lives, to find the unique gift we were born to bring to our communities, and to experience our full membership in the more-than-human world. This journey to soul is a descent into layers of the self much deeper than personality, a journey meant for each one of us, not just for the heroes and heroines of mythology. A modern handbook for the journey, Soulcraft is not an imitation of indigenous ways, but a contemporary nature-based approach born from wilderness experience, the traditions of Western culture, and the cross-cultural heritage of all humanity. Filled with stories, poems, and guidelines, Soulcraft introduces over 40 practices that facilitate the descent to soul, including dreamwork, wilderness vision fasts, talking across the species boundaries, council, self-designed ceremony, nature-based shadow work, and the arts of romance, being lost, and storytelling.

Does earth have spirit or soul? This is a question being asked ever more frequently, especially by those interested in the future of the natural world and the development of consciousness. The alchemists said ‘the greater part of the soul is outside the body’, and indigenous cultures have felt that soul or spirit resides in Nature and the physical environment. Such notions have been dismissed by modernity as illusions, but we are beginning to have second thoughts about the animation of the earth. Science and rationality have not taught us how to love or care for the earth, and in the modern era the environment has been disrespected. The mythic bonds to Nature such as those found in Aboriginal Australian cultures appear to have real survival value because they bind us to the earth in a meaningful way. When these bonds are destroyed by excessive rationality or a collapse of cultural mythology, we are left alone, outside the community of Nature and in an alienated state. In this state we do real damage to the environment, because it is no longer part of our spiritual body or moral responsibility. Jung was one of the first thinkers of our time to consider the psychic influence of the earth and the conditioning of the mind by place. Inspired by his writings and those of James Hillman, the field of ecopsychology has arisen as a powerful new area of inquiry. Edge of the Sacred: Jung, Psyche, Earth contributes to global ecopsychology from an Australian perspective.