Ecological Self: who or what needs change?

Reconnecting to a view of the world that came so naturally to many of our ancestors might be challenging, but if we are to adapt to ecological change, it’s vital we learn to see the universe as full of alive dynamic presences and to rediscover the sense that to be human is to be part of nature.

Buddhist teachings on interconnectedness aim to create a profound shift in our sense of identity, transforming it from one that is isolated and separate to one that is deeply rooted in relationship and connection with others, and the world around us.

True social and environmental change relies on this.

Re-experiencing ourselves as part of nature: how does Animism fit in with this?

The principle of animism which is the possibility that everything might be alive underpins much of my work.

Concepts and ideas ‘about’ will only take us so far. What I call Embodied Animism which is by its nature relational and somatic, explores how we might experience reciprocity beyond thoughts and concepts.

My approach embraces reciprocal and relational processes which see personal development and therapy as part of a broader context that includes nature as a whole. By understanding these elements in relation to one another, we can foster a dynamic connection to our surroundings and ourselves.

How does self-transcendence relate to all this?

Self-transcendence - a state of being in which a person ceases to feel separate from the environment in which they exist - is a fundamental aspect of rites of passage and nature-based immersions.

By focusing solely on personal self-development, psychology, and improved leadership skills, we inadvertently limit our exploration and understanding. These secular/ rational approaches keep our inquiry restricted, preventing us from reaching deeper connections and broader insights that can emerge from embracing the full potential of these experiences.

To give an historic example of this kind of narrowing of perception, during the Renaissance, the idea of genius shifted from being a divine spark to a personal trait. People began to refer to artists as ‘being’ a genius rather than ‘having a visitation’ from genius.

This limits ‘the conversation’ to a kind of monologue that human beings are having with themselves. If we really want to move beyond dead-end stories I suggest we open up the conversation and start ‘talking to the neighbours’.

Languaging these experiences of self-transcendence - when we connect with something more than our isolated individual selves - is undoubtedly tricky. Spirituality is often a loaded term. Being open to conversations between body, land and soul is my current personal preference for speaking about this territory.