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Ecopsychology, Transpersonal Psychology, and Nonduality John V International Journal of Transpersonal Studies Volume 30 Article 14 Iss. 1-2 (2011) 1-1-2011 Ecopsychology, Transpersonal Psychology, and Nonduality John V. Davis Naropa University Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Davis, J. V. (2011). Davis, J. V. (2011). Ecopsychology, transpersonal psychology, and nonduality. International Journal of Transpersonal Studies, 30(1-2), 137–147.. International Journal of Transpersonal Studies, 30 (1). http://dx.doi.org/10.24972/ ijts.2011.30.1-2.137 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Special Topic Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Ecopsychology, Transpersonal Psychology, and Nonduality John V. Davis Naropa University Boulder, CO, USA Nonduality is at the core of both transpersonal psychology and ecopsychology and provides a means of finding common ground between these approaches. However, misunderstandings and the lack of an adequate conceptual language for nonduality have limited the value of this concept for ecopsychology. Nonduality is presented as a range of experiences and stages of development in which particulars are perceived and understood as part of an all- encompassing totality. Specifically, nonduality is understood in terms of a self-identity in which separating boundaries no longer isolate one from other expressions of Being. A description of nondual dimensions of Being based on the Diamond Approach of A. H. Almaas provides ways of articulating the transpersonal dimensions of ecopsychology. Keywords: ecopsychology, transpersonal psychology, nonduality, spirituality and nature, Almaas, Diamond Approach any have recognized transpersonal experiences into nature images. Most of the research has focused on in natural settings and found qualities of relaxation, a sense of restoration, and cognitive benefits peace, joy, love, guidance, and inspiration (Hartig, Mang, & Evans, 1991; Ulrich et al., 1991; Mthat are exemplars of the spiritual quest. Similarly, some Kaplan, 1995; Chalquist, 2009). More recently, research people in both the psychological and the environmental on nature experiences has demonstrated increases in action communities sense that ecopsychology can be prosocial behavior (Weinstein, Przybylski, & Ryan, a path to the spiritual as well as a powerful element in 2009) and a sense of vitality (Ryan et al., 2010). promoting sustainable lifestyles, effective environmental An important subset of this research identifies work, and optimal mental health. Spirituality has been transpersonal aspects of nature experiences. Wuthnow part of the ecopsychology literature, though not without (1978) used three definitions of peak experiences in a ambivalence or disagreement. For the most part, however, large representative survey: “feeling that you were in the transpersonal elements of ecopsychology have not close contact with something holy or sacred,” “feeling been clearly articulated. In this article, I explore the that you were in harmony with the universe,” and connection between ecopsychology and transpersonal “experiencing the beauty of nature in a deeply moving psychology. Since the central issue for this connection is way.” Eighty-two percent of his sample reported being the notion of nonduality, I offer a discussion of nonduality deeply moved by the beauty of nature, the most common and its relation to ecopsychology. I do not intend this to be of the three definitions, and forty-nine percent felt this a thorough review of either transpersonal psychology or experience had a lasting influence. Greeley (1974) and ecopsychology but rather a contribution to a continuing Keutzer (1978) asked large samples whether they had dialogue on psyche, nature, and spirit. had what they called an ecstatic experience or an intense Research on Nature-Based spiritual experience. Thirty-five percent of the U.S. Transpersonal Experiences population and sixty-five percent of a college population substantial and rapidly-growing body of (respectively) responded affirmatively. In these studies, A psychological research points to the mental health the “beauties of nature such as the sunset” was ranked as benefits of nature experiences. Research settings include the most common trigger by the students and the third a broad range of encounters with nature including most common trigger by the general population. In a extended wilderness trips, nearby nature (such as city cross-cultural confirmation of these findings, Hoffman parks and gardens), built environments, and immersion (2007) found that a sample of Japanese college students Ecopsychology,International Journal Transpersonal, of Transpersonal and Nonduality Studies, 30(1-2), 2011,International pp. 137-147 Journal of Transpersonal Studies 137 reported nature experiences as the first or second most from other approaches, however, by valuing and describing common trigger for their peak experiences. states in which the self transcends a narrow identification Several empirical studies have examined spiritual (e.g., Wilber, 2000). Self-transcendence refers to states experiences in the context of wilderness adventure of consciousness and stages of development in which the activities. Overall, it seems that both the adventure sense of self is expanded beyond the ordinary boundaries, element and the wilderness setting play a role in evoking identifications, and self-images of the individual personality transpersonal experiences and that one of the primary and reflects a fundamental connection, harmony, or reasons people engage in wilderness experiences is to seek unity with others and the world (Caplan, Hartelius, & transpersonal experiences (Brown, 1989). For instance, Rardin, 2003; Davis, 2003; Friedman, 1983; Walsh & Stringer and McAvoy (1992), using naturalistic inquiry Vaughan, 1993). Bynum (1997), consistent with many methods, found that spiritual experiences are common in others describing transpersonal psychology, places “unitive wilderness adventure activities. Beck (1988) studied river conscious experiences” at the center of the field (p. 301). rafters and showed that intensive recreational encounters Based on a longer list of 202 definitions, Lajoie and Shapiro with wild rivers often led to transpersonal experiences (1992) offered this integration: “expressed in terms of humility and spirituality....[and] Transpersonal psychology is concerned with the a sense of oneness” (p. 133-135; emphasis in original). study of humanity’s highest potential, and with Kaplan and Talbot (1983) and Talbot and Kaplan (1986) the recognition, understanding, and realization reported extensive research on wilderness experiences. of unitive, spiritual, and transcendent states of Their Outdoor Challenge Program took inner city consciousness. (p. 91) children, teachers, and others on week-long wilderness trips and analyzed the contents of participants’ journals. Ecopsychology argues that the deep and Although this program did not have an explicit enduring psychological questions—who we are as human psychological orientation, they found spiritual and beings, how we grow, why we suffer, how we heal—are transpersonal qualities to be the strongest theme. intimately connected to our relationships with the natural world, and similarly, that the overriding environmental For many participants [during the backpacking trips] questions of our time—the sources of, consequences there is eventually a surprising sense of revelation, as of, and solutions to environmental destruction—are both the environment and the self are newly perceived deeply rooted in the psyche, our images of self and and seem newly wondrous. The wilderness inspires nature, and our behaviors. Among ecopsychology’s feelings of awe and wonder, and one’s intimate potential contributions are bringing more sophisticated contact with this environment leads to thoughts psychological principles and practices to environmental about spiritual meanings and eternal processes. education and action; bringing the contributions of Individuals feel better acquainted with their own ecological thinking, the values of the natural world, and thoughts and feelings, and they feel “different” in responses to environmental destruction to psychotherapy some way—calmer, at peace with themselves, “more and personal growth; and fostering lifestyles that are both beautiful on the inside and unstifled.” .. ecologically and psychologically healthy (Doherty, 2009; [After the trips] there is a growing sense of wonder Esbjörn-Hargens & Zimmerman, 2009; Roszak, 1992; and a complex awareness of spiritual meanings as Roszak, Gomes, & Kanner, 1995; Winter, 1996). individuals feel at one with nature, yet they are aware Ecopsychologists view the relationship between of the transience of individual concerns when seen humans and nature as a deeply bonded and reciprocal against the background of enduring natural rhythms. communion or union between humans and nature. The (Kaplan & Talbot, 1983, p. 178-180) denial of this bond is a source of suffering both for the Transpersonal Psychology and Ecopsychology physical environment and for the human psyche,
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