Tag: ecopsychology

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Neurodivergent vs. Neurodiverse: Why the Language We Use Matters

Neurodiverse

Neurodivergent vs. Neurodiverse

In conversations about mental health and cognitive differences, the terms “neurodivergent” and “neurodiverse” are often used interchangeably. However, while they are closely related, they do not mean the same thing, and the distinctions matter, especially for those advocating for greater inclusion, compassion, and understanding. The way we talk about people who think, feel, and perceive differently from the norm shapes the way we treat them. Using terms like “neurodiverse” rather than “neurodivergent” can play a powerful role in destigmatizing difference and promoting mental wellness. When paired with healing modalities like Mindfulness-Based Ecotherapy, these linguistic shifts can also translate into real-world transformation.

Neurodivergent

The word “neurodivergent” refers to an individual whose brain functions differently from what is considered typical. It is often used to describe people with conditions such as autism, ADHD, dyslexia, dyspraxia, or other cognitive variations. The term was coined by sociologist Judy Singer in the late 1990s as part of the broader concept of “neurodiversity”, which frames these differences not as deficits, but as natural variations in human cognition. However, there’s a subtle but important distinction here: “neurodivergent” describes the individual, while “neurodiverse” refers to a group that includes multiple cognitive perspectives—both neurotypical and neurodivergent.

For example, saying “a neurodiverse person” is technically incorrect, because an individual cannot be diverse in themselves; diversity only exists within a group. But despite this grammatical hiccup, the phrase “neurodiverse person” is increasingly being embraced, often intentionally, because it helps normalize the existence of cognitive difference. Instead of setting someone apart as “divergent” from a presumed standard, calling them neurodiverse subtly affirms that diversity is the norm and that every person’s cognitive style has value. In this way, the shift from “neurodivergent” to “neurodiverse” can challenge implicit biases and promote greater inclusivity.

Neurotypical

By contrast, the term “neurotypical” implies a standard or baseline that others deviate from. While it’s useful as a comparative category in scientific or therapeutic contexts, its social implications can be problematic. It sets up an unspoken binary: normal versus abnormal. The unintentional message is that people who are not neurotypical are somehow lesser, broken, or disordered. This perception can contribute to stigma, self-doubt, and even internalized ableism among neurodivergent individuals. In contrast, the concept of neurodiversity reframes this difference as a source of strength, creativity, and insight, something to be respected, not fixed.

Neurodiversity and Mindfulness-Based Ecotherapy

Language is never just about words. It shapes our beliefs, our institutions, and our emotional well-being. When we use language that centers diversity rather than deviation, we create a cultural shift toward acceptance and compassion. But beyond semantics, neurodiverse individuals often still face real challenges in a society designed for neurotypical functioning, challenges that can impact emotional regulation, social relationships, and mental health. That’s where approaches like Mindfulness-Based Ecotherapy can play a vital role.

Mindfulness-Based Ecotherapy combines mindfulness practices with nature-based interventions to support emotional resilience and psychological healing. For neurodiverse individuals, this approach can be especially helpful because it does not rely on traditional talk therapy models, which may feel rigid or inaccessible to some. Instead, Mindfulness-Based Ecotherapy offers a flexible, experiential framework that honors sensory experience, somatic awareness, and connection to the natural world. These elements can be particularly grounding for people who experience sensory overload, emotional dysregulation, or anxiety related to social norms.

Moreover, nature itself is a powerful metaphor for neurodiversity. No two trees in a forest grow in exactly the same way, yet all contribute to the richness and resilience of the ecosystem. Similarly, neurodiverse individuals contribute essential perspectives to human communities—perspectives that are too often overlooked or misunderstood. Mindfulness-Based Ecotherapy invites participants to slow down, observe without judgment, and reconnect with their inner rhythms, which can be deeply validating for those who feel out of sync with mainstream expectations.

Through practices such as mindful breathing, walking meditations, therapeutic journaling, and eco-art, individuals can explore their inner landscapes in a way that feels safe and empowering. Rather than pathologizing their experiences, this approach celebrates them. It provides tools for emotional self-regulation while reinforcing the message that cognitive difference is not a disorder but a gift.

In the end, the shift from labeling someone as “neurodivergent” to embracing them as part of a “neurodiverse” population is more than a semantic tweak. It is a step toward a more inclusive and compassionate society. Combined with supportive modalities like Mindfulness-Based Ecotherapy, this linguistic evolution can help create spaces where every mind is valued, not despite its differences, but because of them.

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Seasonal Affective Disorder (SAD) and Mindfulness-Based Ecotherapy

Seasonal Affective Disorder (SAD)

Here in the Northern Hemisphere, the Summer Solstice came and went over a month ago. When the days grow shorter and the sunlight fades, many people find their mood shifting in subtle or severe ways. This annual pattern of low energy, irritability, sleep disturbance, and sadness is known as Seasonal Affective Disorder (SAD). A type of depression that typically occurs in the fall and winter months, SAD is believed to be triggered by a reduction in sunlight, which disrupts biological rhythms and mood-regulating chemicals in the brain.

While light therapy and medication are common treatments for Seasonal Affective Disorder (SAD), one promising, holistic approach that is gaining attention is Mindfulness-Based Ecotherapy (MBE). By combining the healing properties of sunlight, nature, and mindfulness, MBE offers an accessible and empowering way to manage and reduce seasonal depression.

What Is Seasonal Affective Disorder?

Seasonal Affective Disorder (SAD) is a type of recurrent depressive disorder linked to seasonal changes. It typically begins in the late fall and continues through winter, lifting in spring or summer. Symptoms of Seasonal Affective Disorder (SAD) include:

  • Persistent low mood
  • Loss of interest in previously enjoyed activities
  • Increased need for sleep or disrupted sleep
  • Carb cravings and weight gain
  • Feelings of hopelessness or sluggishness

According to the National Institute of Mental Health (2022), SAD affects about 5% of adults in the United States, with women and people living in northern latitudes at higher risk.

The Role of Sunlight in Mood Regulation

Sunlight plays a critical role in maintaining healthy circadian rhythms and regulating the production of melatonin and serotonin—hormones involved in sleep and mood. A decrease in sunlight during the colder months can disrupt this delicate balance, leading to symptoms of depression.

  • Melatonin: Produced in darkness, this hormone helps regulate sleep. Too much melatonin during the day can cause fatigue and sluggishness.
  • Serotonin: A neurotransmitter linked to feelings of well-being and happiness. Less sunlight can mean lower serotonin levels, which is a key factor in Seasonal Affective Disorder (Lam & Levitan, 2000).

Exposure to natural sunlight, even on overcast days, can help restore this balance and lift mood. This is where Mindfulness-Based Ecotherapy comes in.

What Is Mindfulness-Based Ecotherapy?

Mindfulness-Based Ecotherapy (MBE) is a therapeutic approach that integrates mindfulness practices with nature immersion. It emphasizes present-moment awareness, acceptance, and intentional engagement with the natural world.

Unlike traditional therapy conducted indoors, MBE sessions often take place outside—in forests, parks, gardens, or other green spaces—using the environment as a co-facilitator of healing. This makes it particularly effective for conditions like Seasonal Affective Disorder (SAD) that are influenced by environmental factors.

How MBE Can Help with SAD

1. Encourages Regular Sunlight Exposure

One of the simplest and most effective ways to reduce Seasonal Affective Disorder (SAD) symptoms is through regular exposure to daylight. MBE encourages individuals to spend intentional time outdoors—even in winter—whether through guided nature walks, mindful breathing, or eco-art therapy.

Even 20–30 minutes of natural light exposure can increase serotonin production and improve mood (Rosenthal et al., 1993). Practicing mindfulness during that time maximizes the benefit by reducing stress and increasing awareness of emotional states.

2. Regulates Circadian Rhythms

Practicing MBE in the morning can help reset the body’s internal clock, leading to better sleep and improved energy levels. Morning light exposure is particularly effective in syncing circadian rhythms that may become disrupted during the winter months (Lewy et al., 2006).

A simple morning walk in natural light while practicing breath awareness or mindful observation of your surroundings can be both grounding and energizing.

3. Reduces Rumination and Negative Thought Patterns

Mindfulness teaches people to observe thoughts without getting caught in them. For those with SAD, this can be crucial, as negative thinking tends to increase in winter months. Nature provides a nonjudgmental space for mindfulness practice, reducing mental fatigue and promoting emotional clarity (Kaplan, 1995).

Research has shown that mindful time in nature significantly reduces rumination, a key predictor of depression (Bratman et al., 2015).

4. Boosts Vitamin D Levels Naturally

Sunlight is a primary source of vitamin D, a nutrient essential for mood regulation. Low vitamin D levels are associated with a higher risk of depression, including SAD (Anglin et al., 2013). Spending time outdoors—even during colder months—can support healthy vitamin D production, particularly when combined with mindful movement like walking, stretching, or tai chi in nature.

5. Creates a Sense of Connection

Seasonal Affective Disorder (SAD) often comes with feelings of isolation and disconnection. MBE fosters a sense of interconnectedness with the natural world, which can be deeply healing. Practices like sitting with a tree, journaling outdoors, or creating a seasonal nature altar provide a meaningful sense of belonging and support emotional wellbeing.

Simple Outdoor Mindfulness Practices for SAD

Here are a few accessible MBE-based practices to incorporate into your winter wellness routine:

The Sunlight Pause

  • Each morning, go outside and stand in direct sunlight for five minutes.
  • Close your eyes and feel the light on your skin.
  • Inhale deeply and exhale slowly, anchoring your awareness in the breath.
  • Set a gentle intention for the day ahead.

Winter Sensory Walk

  • Take a slow walk in a natural area near your home.
  • Focus on using all five senses: sight, sound, touch, smell, and even taste (if safe).
  • Notice how winter changes the landscape and how your body responds.

Nature Gratitude Practice

  • Sit outside with a journal.
  • Write down five things you notice and appreciate about nature in this season.
  • Reflect on how those elements support your emotional well-being.

Final Thoughts

Seasonal Affective Disorder (SAD) is a real and challenging condition, but you are not powerless against it. By mindfully reconnecting with nature through Mindfulness-Based Ecotherapy, you can harness the healing power of sunlight, earth, and presence to shift your emotional state and build lasting resilience.

Even in the darkest months, nature has a quiet wisdom to offer. Step outside, breathe in the light, and let nature help you find your way back to balance.

References

Anglin, R. E., Samaan, Z., Walter, S. D., & McDonald, S. D. (2013). Vitamin D deficiency and depression in adults: Systematic review and meta-analysis. British Journal of Psychiatry, 202(2), 100–107. https://doi.org/10.1192/bjp.bp.111.106666

Bratman, G. N., Hamilton, J. P., Hahn, K. S., Daily, G. C., & Gross, J. J. (2015). Nature experience reduces rumination and subgenual prefrontal cortex activation. Proceedings of the National Academy of Sciences, 112(28), 8567–8572. https://doi.org/10.1073/pnas.1510459112

Kaplan, S. (1995). The restorative benefits of nature: Toward an integrative framework. Journal of Environmental Psychology, 15(3), 169–182. https://doi.org/10.1016/0272-4944(95)90001-2

Lam, R. W., & Levitan, R. D. (2000). Pathophysiology of seasonal affective disorder: A review. Journal of Psychiatry & Neuroscience, 25(5), 469–480. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC1408055/

Lewy, A. J., Lefler, B. J., Emens, J. S., & Bauer, V. K. (2006). The circadian basis of winter depression. Proceedings of the National Academy of Sciences, 103(19), 7414–7419. https://doi.org/10.1073/pnas.0602425103

National Institute of Mental Health. (2022). Seasonal Affective Disorder. https://www.nimh.nih.gov/health/publications/seasonal-affective-disorder

Rosenthal, N. E., Sack, D. A., Gillin, J. C., Lewy, A. J., Goodwin, F. K., Davenport, Y., … & Wehr, T. A. (1993). Seasonal affective disorder: A description of the syndrome and preliminary findings with light therapy. Archives of General Psychiatry, 41(1), 72–80. https://doi.org/10.1001/archpsyc.1984.01790120076010

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Generalized Anxiety Disorder (GAD) and Mindfulness-Based Ecotherapy

Generalized Anxiety Disorder

Generalized Anxiety Disorder (GAD) is a common yet often debilitating mental health condition marked by excessive, persistent worry and tension. Unlike situational anxiety, Generalized Anxiety Disorder (GAD) does not necessarily require a specific trigger; individuals with this disorder may find themselves consumed by worry about finances, health, relationships, or even minor everyday concerns. While cognitive behavioral therapy (CBT) and medication are frontline treatments, many people are turning to complementary approaches to enhance their emotional well-being. One such approach is outdoor mindfulness.

Outdoor mindfulness, or intentionally practicing mindfulness in a natural setting, has been shown to reduce anxiety, promote emotional regulation, and improve overall mental health. For individuals living with Generalized Anxiety Disorder, this practice can be especially transformative.

Understanding Generalized Anxiety Disorder

Generalized Anxiety Disorder affects about 6.8 million adults in the United States, or 3.1% of the population, according to the Anxiety and Depression Association of America (2023). Symptoms of Generalized Anxiety Disorder include:

  • Persistent and uncontrollable worry
  • Restlessness or feeling on edge
  • Difficulty concentrating
  • Muscle tension
  • Irritability
  • Sleep disturbances

These symptoms can interfere with daily life, strain relationships, and reduce quality of life. Traditional treatments such as CBT, selective serotonin reuptake inhibitors (SSRIs), and anti-anxiety medications are effective but may not be sufficient on their own. Incorporating nature-based mindfulness practices offers a natural, empowering way to complement these treatments.

What Is Outdoor Mindfulness?

Outdoor mindfulness is the act of being fully present while immersed in nature. It involves using all five senses to engage with the environment, observing thoughts and sensations without judgment, and anchoring awareness in the here and now.

This practice is often part of Mindfulness-Based Ecotherapy (MBE) or nature-based mindfulness programs, which combine the benefits of ecological psychology with meditative awareness (Jordan & Hinds, 2016).

How Outdoor Mindfulness Helps with GAD

1. Reduces Rumination

One of the hallmarks of Generalized Anxiety Disorder is rumination, or looping negative thoughts. Research has found that spending time in natural environments can reduce rumination and quiet activity in the subgenual prefrontal cortex, a brain region linked to depressive and anxious thoughts (Bratman et al., 2015).

Engaging in mindfulness outdoors further enhances this effect. By directing attention to the wind on your skin, the sounds of birds, or the smell of pine, you learn to shift focus from anxious thoughts to grounded, present-moment awareness.

2. Regulates the Nervous System

Practicing mindfulness in nature engages the parasympathetic nervous system, often referred to as the “rest and digest” response. This helps reduce heart rate, lower cortisol levels, and ease muscle tension, physical symptoms commonly associated with Generalized Anxiety Disorder.

Studies show that people who regularly spend time in natural settings experience reduced physiological arousal and improved mood (Park et al., 2010). When combined with conscious breathing and nonjudgmental awareness, the benefits are even greater.

3. Enhances Emotional Resilience

Outdoor mindfulness helps people build emotional resilience, the ability to bounce back from stress or adversity. The unpredictability of nature, like changing weather, shifting light,and subtle animal sounds, requires moment-to-moment adaptation, which mimics and strengthens cognitive flexibility.

According to Kabat-Zinn (1990), mindfulness trains individuals to “respond” rather than “react” to stressors. Practicing this response style in a natural environment builds emotional strength and reduces the impact of future anxiety episodes.

Simple Outdoor Mindfulness Exercises for GAD

Here are a few accessible practices that can be done in your backyard, at a park, or in any nearby natural space.

1. Mindful Listening

  • Sit or stand quietly outside.
  • Close your eyes and focus only on the sounds around you.
  • Try to identify as many distinct sounds as possible—birds, leaves rustling, distant traffic, and insects.
  • If your mind wanders, gently return to the sounds.

This exercise reduces anxious thought loops by redirecting your focus to an external, calming stimulus.

2. Nature Body Scan

  • Find a quiet, comfortable place outdoors to sit or lie down.
  • Starting at your feet and moving upward, bring gentle awareness to each part of your body.
  • Notice tension, temperature, or sensation.
  • As you scan, remain open to the natural sounds and smells around you.

This can be particularly helpful for those with somatic anxiety, where physical symptoms contribute to mental distress.

3. Grounding with Touch

  • Sit on the earth and place your hands on the ground or a nearby tree.
  • Notice the textures, temperature, and sensations under your fingertips.
  • Let yourself feel supported by the earth.
  • Repeat an affirming phrase like “I am safe” or “I am supported.”

This tactile connection grounds you in the physical world and helps interrupt the anxious mind’s tendency to spiral.

Tips for Practicing Safely and Effectively

  • Start small: Begin with five to ten minutes and build up.
  • Choose safe, familiar places: A local park or garden can be just as effective as a remote trail.
  • Use guided recordings: Apps like Insight Timer or Calm have guided nature meditations.
  • Stay consistent: Regular practice is key to seeing long-term results.
  • Work with a therapist: A certified Mindfulness-Based Ecotherapist can help tailor practices to your specific needs.

Final Thoughts

Generalized Anxiety Disorder can feel overwhelming, but healing is possible. By integrating outdoor mindfulness into your daily routine, you can develop a more grounded relationship with your thoughts, body, and the world around you. Nature provides not just a peaceful escape but a powerful tool for emotional regulation and resilience.

Whether it is a short walk in a city park or quiet time under a tree, every mindful moment spent outdoors is a step toward managing Generalized Anxiety Disorder more effectively and naturally.

References

Anxiety and Depression Association of America. (2023). Generalized Anxiety Disorder (GAD). https://adaa.org/understanding-anxiety/generalized-anxiety-disorder-gad

Bratman, G. N., Hamilton, J. P., Hahn, K. S., Daily, G. C., & Gross, J. J. (2015). Nature experience reduces rumination and subgenual prefrontal cortex activation. Proceedings of the National Academy of Sciences, 112(28), 8567–8572. https://doi.org/10.1073/pnas.1510459112

Jordan, M., & Hinds, J. (2016). Ecotherapy: Theory, research and practice. Macmillan International Higher Education.

Kabat-Zinn, J. (1990). Full Catastrophe Living: Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness. Delacorte Press.

Park, B. J., Tsunetsugu, Y., Kasetani, T., Kagawa, T., & Miyazaki, Y. (2010). The physiological effects of Shinrin-yoku (taking in the forest atmosphere or forest bathing): Evidence from field experiments in 24 forests across Japan. Environmental Health and Preventive Medicine, 15(1), 18–26. https://doi.org/10.1007/s12199-009-0086-9

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Nature and Attention: How Mindfulness-Based Ecotherapy Supports ADHD Management

attention

Attention-Deficit/Hyperactivity Disorder (ADHD) is a neurodevelopmental condition that affects millions of children and adults worldwide. Characterized by inattention, hyperactivity, and impulsivity, ADHD can make it difficult for individuals to focus, stay organized, and regulate emotions. While medication and behavioral therapy are commonly used treatments, many individuals seek natural, holistic approaches to managing symptoms.

Mindfulness-Based Ecotherapy (MBE) is an emerging therapeutic method that combines mindfulness practices with nature-based interventions. Research suggests that spending time in natural environments can improve attention, reduce hyperactivity, and enhance emotional regulation—key challenges for individuals with ADHD (Taylor & Kuo, 2009). This blog explores how MBE can be a powerful tool for managing ADHD and fostering overall well-being.

The Connection Between Nature and Attention

Scientific studies have long shown that exposure to natural environments can have profound cognitive and psychological benefits. The Attention Restoration Theory (ART) suggests that nature has a unique ability to replenish cognitive resources that are depleted by constant mental demands (Kaplan, 1995).

For individuals with ADHD, whose attentional control is already compromised, this restorative effect can be particularly valuable. Unlike urban environments, which are filled with distractions and overstimulation, natural settings provide a calming, immersive experience that allows the brain to reset and refocus.

How Mindfulness-Based Ecotherapy Helps ADHD

MBE combines mindfulness techniques with nature-based interventions to enhance focus, emotional regulation, and overall mental clarity. Here’s how it supports ADHD management:

1. Improving Focus and Attention

Children and adults with ADHD often struggle with sustained attention. Studies have shown that exposure to nature improves concentration and reduces mental fatigue. Taylor and Kuo (2009) found that children with ADHD who spent time in green outdoor settings exhibited fewer symptoms compared to those in urban environments. MBE integrates mindfulness exercises like deep breathing and guided observation in natural settings to help individuals develop greater awareness and attentional control.

2. Reducing Hyperactivity and Impulsivity

One of the hallmarks of ADHD is excessive energy and difficulty with impulse control. Nature-based activities such as hiking, forest bathing (Shinrin-Yoku), and mindfulness walks provide an outlet for physical movement while simultaneously promoting calmness and self-regulation. Research indicates that children who engage in outdoor play regularly show lower levels of hyperactivity (Faber Taylor & Kuo, 2011).

3. Enhancing Emotional Regulation

ADHD is often accompanied by emotional dysregulation, leading to mood swings, frustration, and difficulty managing stress. MBE fosters emotional resilience by teaching mindfulness techniques such as grounding exercises, nature meditation, and mindful breathing. Spending time in green spaces has been shown to lower cortisol levels, the body’s primary stress hormone, which can help individuals with ADHD manage emotional reactivity (Bratman et al., 2015).

4. Boosting Executive Functioning Skills

Executive functioning—the ability to plan, organize, and complete tasks—is often impaired in individuals with ADHD. Engaging in nature-based mindfulness practices, such as structured outdoor activities or journaling in nature, helps build skills related to goal-setting, self-discipline, and time management. Research suggests that nature exposure improves working memory and cognitive flexibility, both essential for executive functioning (Berman et al., 2008).

5. Supporting Sensory Processing Needs

Many individuals with ADHD experience sensory processing challenges, leading to overstimulation in busy or noisy environments. Nature provides a soothing, multisensory experience that is both engaging and calming. The sounds of birds, the feel of the wind, and the scent of trees create a naturally therapeutic setting that reduces sensory overload and enhances mindfulness.

Practical Ways to Integrate MBE for ADHD Management

If you or a loved one has ADHD and are looking to incorporate MBE into your routine, here are some practical strategies:

  • Daily Nature Walks – Spend at least 20–30 minutes in a park, garden, or forest, practicing mindful observation of your surroundings.
  • Forest Bathing (Shinrin-Yoku) – Immerse yourself in a natural environment, using all five senses to experience the present moment.
  • Mindful Outdoor Activities – Try yoga, tai chi, or meditation in a natural setting to promote calmness and self-awareness.
  • Journaling in Nature – Reflect on thoughts, emotions, and goals while sitting in a peaceful outdoor space.
  • Unstructured Outdoor Play (for Children) – Encourage free play in green spaces to support attention restoration and sensory regulation.
  • Breathing Exercises in Nature – Practice deep breathing while listening to the sounds of nature to enhance focus and relaxation.

Conclusion

Mindfulness-Based Ecotherapy offers a powerful, natural approach to managing ADHD by addressing attention, emotional regulation, and impulsivity through mindful engagement with nature. Scientific research supports the benefits of green spaces for improving focus and executive function, making MBE a valuable complement to traditional ADHD treatments.

While MBE is not a replacement for medication or therapy, it provides a holistic framework for enhancing cognitive function and emotional well-being. Whether through daily nature walks, forest bathing, or mindfulness exercises in the outdoors, integrating MBE into your lifestyle can lead to lasting benefits for ADHD management.

By reconnecting with nature and practicing mindfulness, individuals with ADHD can cultivate greater focus, self-awareness, and inner peace—helping them navigate life with clarity and resilience.

References

  • Berman, M. G., Jonides, J., & Kaplan, S. (2008). The cognitive benefits of interacting with nature. Psychological Science, 19(12), 1207–1212.
  • Bratman, G. N., Hamilton, J. P., Hahn, K. S., Daily, G. C., & Gross, J. J. (2015). Nature experience reduces rumination and subgenual prefrontal cortex activation. Proceedings of the National Academy of Sciences, 112(28), 8567-8572.
  • Faber Taylor, A., & Kuo, F. E. (2011). Could exposure to everyday green spaces help treat ADHD? Evidence from children’s play settings. Applied Psychology: Health and Well‐Being, 3(3), 281–303.
  • Kaplan, R. (1995). The restorative benefits of nature: Toward an integrative framework. Journal of Environmental Psychology, 15(3), 169–182.
  • Taylor, A. F., & Kuo, F. E. (2009). Children with attention deficits concentrate better after a walk in the park. Journal of Attention Disorders, 12(5), 402–409.

Share Your Thoughts!

Have you ever used Mindfulness-Based Ecotherapy for ADHD? What’s your experience with it? Share your thoughts in the comments below!

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Schedule a Teletherapy Appointment with Charlton Hall, MMFT, PhD, LMFT

For those seeking personalized guidance in incorporating Mindfulness-Based Ecotherapy into their lives, Charlton Hall, MMFT, PhD, LMFT, offers professional teletherapy sessions. With extensive expertise in MBE, Dr. Hall provides tailored strategies to help individuals overcome insomnia and achieve restorative sleep.

How to Schedule an Appointment:

  1. Visit the Mindful Ecotherapy Center Website to find more information about Dr. Hall’s approach to sleep wellness and mindfulness-based therapies.
  2. Book a Consultation – Easily schedule a teletherapy session that fits your availability.
  3. Receive Expert Guidance – Work one-on-one with Dr. Hall to develop a personalized sleep-improvement plan using MBE techniques.

By integrating Mindfulness-Based Ecotherapy into your daily routine, you can naturally enhance your sleep quality, reduce stress, and achieve long-term wellness.

Schedule an Appointment Today!

Ready to take the next step? Schedule a session with Charlton Hall today and start your journey to better sleep through the healing power of nature.

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Nature as Supernatural Aid

nature as supernatural aid

Last week we discussed Supernatural Aid. This week we’ll talk about Nature as Supernatural Aid. While there are many forms of Supernatural Aid an ecospiritual seeker could rely on, nature is one of the more convenient ones, since most of us have the opportunity to experience nature in some form.

I grew up on a 400-acre farm in the 1960s and 1970s. Back then there were no video games, and the television only had three channels, and that was if the wind was blowing in the right direction. My best friend lived five miles away, and if we wanted to visit each other we had to ride our bikes or walk. Our afterschool entertainment consisted of building forts in the woods, taking hikes, fishing, or collecting plants and animals. Growing up this way not only allowed me an opportunity for fresh air, it also stimulated my imagination and curiosity. The mythology of my time consisted of stories from my Scots-Irish great-grandmother about Native Americans, faeries, and Celtic lore, and Christian tales from my Scottish grandmother about the biblical patriarchs.

I was never much interested in Christian mythology, as it mostly seemed to consist of people getting zapped by God for doing things in a way that displeased him. And he seemed to be displeased quite a bit. The Native American and Celtic lore were much more alive to me. Those stories were not black-and-white moral tales, but puzzlers where the right answer was often difficult to find. The more I studied these stories, the more I gained insight into myself and the world around me.

As I became much more acquainted with mythology and learned to interpret it not as literal stories, but as teaching metaphors, fables, and parables, I returned to some of those Bible stories and got a lot more out of them the second time around. If you look at those stories as teaching tools and not as literal textbook descriptions of actual places and people, they become useful again. They come alive again. The secret is to focus on the message and not on the messenger.

Nature as Supernatural Aid: The Power of Myth

This poetical use of story and myth can also extend to nature. It is possible to use the wilderness as a metaphor for spiritual growth. In fact, many religious mythologies do just that. When Jesus asks us to, “Consider the lilies of the field’ which don’t toil or spin, yet they’re complete,” or when Buddha tells us that, “The Way lies in the nature that surrounds us,” these spiritual teachers are using nature as a training manual.

A lot of the great enlightened teachers began their spiritual journeys by going off into the woods. Buddha did it, Jesus did it, Mohammed did it, Moses did it, the Native Americans did it, and so did most of the great spiritual masters throughout history. There is something about seeing the wild places firsthand that awakens our deeper, more intimate, and more personal levels of awareness. It is a rite of passage that uses nature to give meaning to our lives while returning to our most primal instincts.

Science in recent years has begun studying the psychological aspects of wilderness experiences. In a 2005 study, van den Berg & Heijne researched some of these characteristics. The study, Fear versus Fascination: An Exploration of Emotional Responses to Natural Threats, explains that there are two basic types of attention: focus and fascination.
Focus is the type of attention we experience most often in artificial environments. Human hands make most, if not all, of the things we see indoors. Since we evolved in the wilderness, but have only been living in increasingly artificial environments for a few thousand years, our brains are wired to be on guard in unfamiliar surroundings. The more primitive parts of our brains recognize artificial places as somehow alien. Because of this, we tend to use more energy to focus our attention while indoors to avoid these man-made distractions.

Fascination is the type of attention we experience more outdoors. The deeper, older parts of our brains recognize natural environments as something familiar, so we tend to use fewer mental resources for focusing attention. This means that more mental energy is available to generate more meditative states. So unless a bear is chasing you, you’re calmer and more relaxed in the woods or on a beach than in an office or classroom. Such serenity is a prerequisite to spiritual events, so experiences in nature are highly conducive to developing more spiritual awareness.

Such ecospiritual awareness, enhanced and induced by nature, is not about a particular religion. All religions contain aspects of nature, and all religions, when understood properly, hold a deep reverence for the natural environment. Ecospirituality is about fostering a spiritual connection by using nature as a tool to experience those awe-inspiring moments that make life worthwhile. When nature is experienced in this way, it is Nature as Supernatural Aid to the seeker. Sitting or hiking quietly in the woods or in another natural environment will allow your own inner wisdom to come forth. This Supernatural Aid will help you to find your own fires of inspiration when you walk the ecospiritual path.

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Supernatural Aid

mindful walking the coyote walk

Supernatural Aid is a necessity when answering the Call to Adventure. Let’s resume our story with Brother Coyote and his Call to Adventure…

As he arrived at his den, Brother Coyote thought about what Brother Eagle and Sister Cougar had said. He thought about how it had been getting colder with each passing day. He remembered their words that the People and Chief Buffalo did not know if the Sun would ever come back. He thought about how disappointed Chief Buffalo had been with him. The more he thought about it, the angrier he became.

“Why should this be my responsibility?” he cried, “I didn’t ask for this burden! I just want to play in the forest! I don’t want to go on any journey!”

As he thought about it, he grew angrier and angrier. He became so mad that he began to chase his tail. He ran around and around in circles on the ground. The faster he chased his tail, the faster it ran away from him, and the more frustrated he became.

Thus preoccupied, he didn’t notice at first that a mysterious white substance had begun falling from the sky. It fell thicker and thicker around him until finally he could not help but notice. Puzzled, he caught a flake of this stuff on his tongue and found that it was cold and tasteless. As he watched, the snow covered the ground, obliterating the dying plants as it fell. The air around him grew colder and colder.

Shivering, Coyote curled himself up into a ball to stay warm as the snow continued to fall.

As lay there on the ground tucked into a ball, watching the snow, Coyote began to think that it would never stop.
“Truly this is the end of all things!” he thought to himself, “I might as well just lie here and freeze to death!”

Soon the strange white stuff completely covered Coyote. Lying there buried in the snow, he had begun to compose his Death Song when he saw a faint light shining in the distance. As he watched, it grew closer and closer. He eventually saw that the light shone from atop a stick being held by a woman dressed in the color of the snow that surrounded her. The light on her stick looked like a miniature sun, and she was bringing it towards him. He was frightened but also cold. If that miniature sun gave off heat as well as light, how he wanted to be near it! So he did not run away but waited patiently as the woman dressed in white approached and sat next to him.

“Greetings, Brother Coyote,” she said, “I am White Buffalo Woman.”

Coyote was usually wary of strangers, but something about White Buffalo Woman put him at ease. She seemed wise and kind, so he greeted her and began to tell her his story. He told her that the People were frightened because of the cold and that they were worried that it might never be warm again. He told her that the People wanted him to go on a quest to find a new place for the Tribe to live, but that he was afraid to go.

“It is wise that you are afraid,” she told him, “Only fools are fearless in the face of the unknown. But that does not mean you shouldn’t go.”

As they talked, White Buffalo Woman gathered sticks and twigs and began arranging them in a pile in front of Coyote. When the pile was big enough, she touched her glowing stick to the pile, and it blossomed into heat and light. Almost instantly, Brother Coyote felt himself begin to thaw. The heat spreading across his body was almost magical.
“What is this strange thing?” he asked.

“It is called ‘fire,’” said White Buffalo Woman, “If you have its secret, your People will not have to move away to a new place. With fire, you may stay warm through the winter until the spring comes again.”

“What is ‘winter’?” asked Coyote, “and ‘spring?’”

“Winter is the reason it is cold now. It is a time known as a ‘season.’ Spring is also a season. Winter is a time of cold, decay, and death, and spring is a time of warmth and rebirth. Seasons come and seasons go, but when the time of winter has passed, the spring will return again. Fire will help you make it through the cold and dark of winter. Until then, you must be vigilant and wait for spring’s return.”

Coyote was amazed at the magical power of the fire. He was also glad to know that spring would come again, but if the People did not have this magical thing to help them through the winter, they may not live to see it.

Coyote and White Buffalo Woman sat warming themselves by the fire and talking. White Buffalo Woman told Coyote that the fire had come from a sacred village in the mountains to the North, where it was guarded by a greedy witch who wanted to keep it for herself. She told Coyote that if he followed the North Star he could find this village, and claim some of the fire to call his own.

“But why can’t I just have some of your fire?” Brother Coyote asked.

“Because each person must find his own fire, and this fire is mine,” replied White Buffalo Woman, smiling enigmatically. “It would not work for you because it is my fire. You could not make it burn.”

They talked for half of the night until White Buffalo Woman lay down in front of the fire to sleep. Coyote tried to sleep himself, but after hearing of the village of the Fire Tribe, the fire, and the witch who guarded it, he was more frightened than ever. Yet he knew that he was the only one who could make this journey. When he had resolved for himself that he must be the one to go, he finally fell asleep just before dawn. When he awoke the next morning, White Buffalo Woman was gone, and the fire had gone out.

Just as Coyote began to grow cold and numb in the snow, when we deny our emotions we open ourselves up to the process of emotional numbing. We kid ourselves into believing that certain emotions are “wrong” or “bad,” and we hide them away. We don’t want to own these parts of ourselves. Sometimes emotional injuries can lead to this state of numbing as well. The feelings are so powerful that they become overwhelming, so we learn to stuff them down and pretend they don’t exist so we don’t have to go through the pain of feeling them. Over time this denial of what we feel can make it difficult, if not impossible, to acknowledge our feelings at all. When this emotional numbing occurs, we have to actively work to “thaw out” our feelings. Sometimes we may do this by relying on our own Supernatural Aid.
To find your own Supernatural Aid, first ask yourself if there are there any fears that might have led to your own emotional numbing in life. Like Coyote, do you need to “thaw out” those feelings? How might the characteristics of a shaman help you to do so?

It can be difficult to answer the Call to Adventure. When our emotions freeze us into inaction out of habit, it sometimes becomes hard to choose a different path. When faced with the opportunity (or challenge) to discover new ways of being, our fight or flight response often takes over, and we remain stuck in the familiar. It can be scary to journey off into unknown territory, simply because it is unknown. But using mindful awareness in the present moment we can become aware that the unknown is just that…unknown. Dangers may lie ahead, but great rewards may lie ahead as well.

We only change when the pain of staying the same becomes greater than the pain of changing. Every action has a consequence, and answering the Call to Adventure is an action with unknown consequences. Answering the call means facing our fears. It means facing our pain. It is an acknowledgment that with great risk comes great reward. It is a willingness to risk it all in order to gain ourselves.

Ultimately, the Call to Adventure is about inspiration. Ecospirituality is all about finding that which is awe-inspiring in our own lives. When we find that source of inspiration, then the “fire” of our own Supernatural Aid comes to warm us. Your own Supernatural Aid will come to assist you when you realize that there are no other options but the path you’re on. All other doors have been closed to you, and from that point on the only choice is to heed the call.

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Refusal of the Call

The Call

The Refusal of the Call happens when the pain of changing is greater than the pain of staying the same.

The People went in search of Coyote to ask him to go on a quest to find a new place for the People. Chief Buffalo sent Brother Eagle and Sister Cougar to find him.

They came upon Coyote playing in a field of fallen leaves and told him that Chief Buffalo had summoned him, so Coyote followed them back to Chief Buffalo’s lodge. When Coyote approached, Chief Buffalo greeted him politely.
Brother Coyote said in return, “Why have you summoned me here on this fine but chilly day, Grandfather Buffalo?”
Chief Buffalo spoke, “I have asked you here to request that you go on a quest for the People.”

“A quest?” Brother Coyote asked skeptically.

“Yes, a quest,” said Sister Cougar, “The days and nights are getting colder, and nobody can say whether they will ever grow warmer again. The People are afraid that the warmth of the Sun might never return, so we are asking you to go on a journey to find a new place for the Tribe to live.”

Brother Coyote loved to play tricks, but now he felt they were playing a trick on him. He felt the disbelief rising in his heart, and said, “You wish me to go on a quest? Are you mocking me? Surely this must be some jest! Brother Eagle, I do not have your keen eyes and ability to fly high in the sky, so I could not escape danger, nor could I see it coming ahead of time. Sister Cougar, I am no great hunter like you. If I were to go on such a journey, I would surely starve!”

Why not send Sister Doe, who can sniff out predators and run away quickly? Or send Brother Bear, who has great strength, so he could fight an enemy should one overtake him?

“Sister Doe is much too timid for such a journey,” said Chief Buffalo.

“And Brother Bear is sleeping and has been for many weeks. Nobody knows if he shall ever wake again.”

But Brother Coyote was not convinced. One by one he named all of the creatures of the People; but one by one Chief Buffalo gave him reasons why they could not go. He explained that if Brother Coyote could not go, it could be nobody else.

“I am not a warrior!” cried Coyote, “I am not a hero! I spend my days running through the forest, playing and joking with the People! I am not clever enough, or strong enough, or fast enough, or smart enough for such a journey! I cannot go!”

Chief Buffalo, Brother Eagle, and Sister Cougar looked upon Brother Coyote with sadness. They thought about pointing out all the ways that he was wrong about what he had said. They thought about listing all the strengths that Brother Coyote could bring to their quest, such as his ability to track, hide, and deceive a predator on the trail. But they had been down this road with Coyote too many times before. They knew that it would only lead to more arguments and more hurt feelings if they tried to talk him out of his decision. So instead they walked away with pity in their hearts.

As Chief Buffalo turned to leave, he said to Coyote, “I am disappointed in you. I thought you would be happy to help out the People, who have been victims of many of your cruel jests. I would think that you would like to make amends for your pranks. I can see now that I was wrong.”

And with that, Chief Buffalo walked away.

Of all the things Coyote had heard from the People this afternoon, the words of Chief Buffalo stung him the most. He had always admired and respected his Grandfather Buffalo, and it hurt Coyote deeply to see him so disappointed. But Coyote did not see what others could see in him. In his own eyes, he was just a trickster and a fool, incapable of great deeds.

With a sad and heavy heart, he walked away from the Chief’s lodge to return to his own den.
 


Answering the Call: A Change of Context

Change is scary. The comforting thing about the familiar is its familiarity; we know what to expect. This can even be true if the familiar situation is grim. Quite often we’ll stay stuck in a bad situation because the fear of the unknown can be worse than the current (known) situation. Such a sentiment is often expressed in the phrase, “Better the devil you know than the devil you don’t know.”

The familiar, however uncomfortable it may be, is at least familiar. We often choose to stay in a familiar, yet miserable, situation rather than to fly off to ills we know not of. When faced with the possibility of change in such a situation, an element of the unknown must be dealt with. We don’t know what to expect. What if, by acting, we make things worse? What can we expect to happen if we leave the familiar for unknown, unexplored territory? Sure, things might get better, but they might get worse too. When we let our fears of the unknown overwhelm us, it is easy to, like Coyote, refuse the Call to Adventure. It’s simply easier to stay in misery than to set sail on uncharted waters.

I was once traveling to a workshop on shamanism. This particular seminar was being held in a hidden-away corner of the Southern Appalachians. This was before the days of GPS, and I was having difficulty finding my way, so I stopped at a little country store to ask for directions. When I told the clerk where I was going, he jokingly replied, “You can’t get there from here. You have to go someplace else and start over.”

Of course, he was being facetious, but his answer was a great metaphor for the journey into the world of shamanism. If you plan to journey to the Otherworld which is the realm of the shaman, you can’t get there from here. This is one of the reasons for the death and rebirth experience so common to shamanistic paths throughout the world. The shaman must die to his old way of living and being in the world and be reborn into the life of the shaman. Sometimes the rites required to complete this task may seem odd or downright silly to modern eyes. Celtic shamans were required to stand on one foot like a crane, with one eye covered, while seeking visions or pronouncing prophecies. Some Native Americans stood for days with pebbles between their toes to keep them awake while seeking visions. Some shamans painted their naked bodies, lay down in boats at sea, ate special foods, slept wrapped in a buffalo hide, or engaged in drumming, singing, chanting, and a variety of other behaviors all designed to put the shaman’s consciousness in touch with the Otherworld.

So it’s pretty obvious that some of the rites, rituals, and tools of shamanism will feel weird at first. That’s okay. If they didn’t feel strange, you’d already be doing them. Given time you will become accustomed to these new ways of being and new ways of doing as part of your spiritual practice. If you cannot get past the unfamiliarity with drumming and chanting, wearing a feathered cloak, or performing rites, then you “can’t get there from here.” In such a case, you are not ready to enter the Belly of the Whale, and you are still in the Refusal of the Call. Answering the Call of the Coyote means setting forth with purpose, with determination, and with will. There’s no, “I guess so” on the Path of the Coyote. If you are not certain that you are ready, then you are in Refusal of the Call and are not ready for ecospirituality.

The way out of this Refusal of the Call is to trust the process. Trust your own instinct, and trust your own Supernatural Aid. Trust in your connections to others, to nature, and to self. Meditate on what your inner voice may be trying to tell you. The way to know if you are ready to take the call is to know with certainty that it can be no other way.

When you achieve this sense of certainty, you will be ready to die to your old way of being and to be reborn as a follower of the Way of the Coyote.

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This course provides a comprehensive guide to Mindfulness-Based Ecotherapy that integrates mindfulness practices with nature-based therapy techniques, offering insights and practical tools for mental health professionals looking to enrich their therapeutic approaches with mindfulness and ecotherapy. Here is a step-by-step guide on how to effectively use this resource in your clinical practice.

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Mindfulness-Based Ecotherapy in Clinical Practice offers a coherent framework for integrating mindfulness and nature-based interventions into your clinical work. By following the guidance and utilizing the tools provided in this course, mental health professionals can enhance their practice, providing clients with a holistic approach to healing and well-being. Whether you are new to mindfulness and ecotherapy or looking to deepen your existing practice, this course is a comprehensive resource that can guide your journey toward incorporating these powerful techniques into your clinical practice.

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The Monomyth

letting go The Monomyth: An ecospiritual shaman's journey

The Monomyth was the creation of Joseph Campbell, who was an American mythologist best known for his works and lectures in comparative mythology and comparative religion. His personal philosophy is often summarized in the phrase, “Follow your bliss.”

One of his areas of study was the archetypal nature of world mythologies. He noted that myths from around the world followed a pattern. Campbell conceptualized this pattern, calling it the monomyth. The monomyth is the archetypal mythological journey of discovery. The monomyth is often referred to as the Hero’s Journey. Elements of this journey show up in sacred texts of most religions. It is the journey of Moses, of Jesus, of Krishna, of Mohammed, of the Buddha, of King Arthur, and even of Luke Skywalker. George Lucas relied heavily on the works of Joseph Campbell when crafting the original Star Wars saga.

The template for the monomyth, along with an explanation of the phases, is outlined below. There are three major phases, with steps for each phase. The three major phases are: Departure, Initiation, and Return.

As you read the descriptions below, see if you can identify where you might be in your own ecospiritual path.

Phase One of the Monomyth: Departure

In the Departure phase, the hero leaves the familiar on a journey of self-awareness that will ultimately make or break him. The Departure phase is about a way of doing things differently than they have been done in the past. It is an awakening to the world of wider possibilities. For an ecospiritual seeker, it means challenging your own accepted notions of what spirituality means. It means going against the dogma and finding your own individual path. It means trusting yourself and your own supernatural aid enough to take that step.

The Call to Adventure
The Call to Adventure is the catalyst that sets the Hero’s Journey in motion. It could be an inner need to change one’s circumstances, or it could be an external event that triggers the journey. For Buddha, it was the inner desire to seek enlightenment. For Luke Skywalker, the Empire forced his hand. In either case, the hero recognizes that something fundamental has changed, and he/she can never go back to the way things were.

Refusal of the Call
Change is scary. The comforting thing about the familiar is its familiarity; we know what to expect. This can even be true if the familiar situation is grim. Such a sentiment is often expressed in the phrase, “Better the devil you know than the devil you don’t know.”
The familiar, however uncomfortable it may be, is at least familiar. When faced with change, there is an element of the unknown that must be reckoned with. No matter how bad things are, the thought that they could potentially get worse always hovers in the back of our minds. By making a change, chance has entered the equation. What may you expect to happen when walking into uncharted territory? Things might get better, but they might get worse as well. Because of this doubt and uncertainty about where the path may lead, many people refuse the call to adventure.

Supernatural Aid
Sometimes when we get stuck in our refusal, we need a little push to get going again. When this happens, the universe tends to align the stars in such a way that we have to act. If we choose not to walk through the open door out of fear or uncertainty, the universe begins to close all other doors one by one until we have no choice but to walk through the open door before us.
This supernatural aid doesn’t have to come from some deity. Sometimes it is just as simple as a moment of inspiration or a flash of insight. Whatever it is, it sets our feet on the path in spite of our reluctance to embrace the journey.

The Crossing of the First Threshold
As Bilbo Baggins says, “It’s a dangerous business, going out your door. You step into the road, and if you don’t keep your feet, there is no knowing where you might be swept off to.”

For every journey there is a first step. The Crossing of the First Threshold is that first step. The significance of that first step is that it indicates a commitment to the journey. The reluctance and refusal are over, and the intention has been set. Once your intention has been determined, and you announce your intention to the Universe, there is no going back.

Belly of the Whale
To learn new ways of being, we must first cast off our assumptions about the way things work. Our assumptions create our perceptions, and our perceptions create our reality. If we’re journeying to new realities, our perceptions and assumptions have to be discarded. This can be an especially difficult task since many of our assumptions and perceptions are involved in our own sense of identity. If we cast them off, we lose who we are. But to become someone new, we must lose who we are. Percival had to cast off his armor before he could receive the Holy Grail. Since he was a knight, this meant casting off all outward appearances of his former identity in order to discover something new.

Jonah spent three days in the Belly of the Whale after his Refusal of the Call. This was Jonah’s casting off of his former identity so that he could step into his new role as a spiritual leader. This time in the whale’s belly is a time of reflection and of challenging preconceived notions before initiation into a wider world.


Phase Two of the Monomyth: Initiation

In the Initiation phase, the hero must “die to herself.” Many religious and shamanic rituals involve a symbolic death and rebirth to a new way of being. Initiation is an emptying of your cup so that it may be refilled with new knowledge. For a spiritual seeker, Initiation means being open to new experiences and being willing to experiment with new ways of being.

The Road of Trials
“The word ‘ashes’ contains in it a dark feeling for death; ashes when put on the face whiten it as death does…some men around thirty-five or forty will begin to experience ashes privately, without ritual, even without old men. They begin to notice how many of their dreams have turned to ashes.”

–Robert Bly, Iron John: A Book about Men

The Road of Trials begins with what Robert Bly calls “Time in the Ashes,” or “Ashes Time.” Sometimes things get worse before they get better. The Greek katabasis literally means “to go down” or “to descend.” Katabasis is the idea that it is always darkest before the dawn. As the spiritual seeker’s old identity is stripped away in the Belly of the Whale, there is nothing yet with which to replace it. To a spiritual seeker, this katabasis may feel like the end of the world. Sometimes it manifests as a sense that one’s entire life has been meaningless up until this point. Author Richard Bach, in his bestseller Jonathan Livingston Seagull, describes this feeling best: “I gave my life to become the person I am right now. Was it worth it?”

The Meeting with the Goddess

“For she is the incarnation of the promise of perfection, the soul’s assurance that, at the conclusion of the exile in a world of organized inadequacies, the bliss that once was known will be known again…”

– Joseph Campbell, The Hero’s Journey

The Goddess here isn’t necessarily an actual divine entity, although she can be. Since the heroes in most of the myths Campbell studied were heterosexual males, the Meeting with the Goddess represents the ideal partner. Since we’re talking about a spiritual and metaphorical level here, the Meeting with the Goddess symbolizes the idea of completeness and perfection. After having our former identities stripped away in the Belly of the Whale, and after our Initiation in the Road of Trials, the Goddess appears to us in ideal form with the promise of what could be, if we persevere. The Goddess represents perfect love. It is a love that is truly unconditional; a love that applies not only to others, bur to self as well.

Woman as Temptress
Again, the gender bias of referring to the Temptress as a woman is a by-product of centuries of male heroes in mythology. The Temptress can just as easily be a Tempter, as when Lucifer tempted Jesus with all the wealth of the world if he would give up his seeker’s journey.

Whichever sex you choose to picture the Tempter/Temptress, its purpose is to entice you with the easy way out. The Temptress manifests in shortcuts, laziness, and leaving things half-done. The lesson of the Temptress is that if we cheat by taking a shortcut on the road to enlightenment, we are ultimately only cheating ourselves.
The Temptress will test your integrity and character, but there is a purpose in this trial. By testing your character, the Temptress gives you an opportunity to display your honor. True honor is how we act when nobody is watching, and the Temptress gives us the opportunity to practice that honor. She will attempt to sway us from the path and try to prevent us from owning the darker parts of ourselves. If this happens, we will fail to achieve Atonement with the Father.

Atonement with the Father
The poet Robert Bly, in Iron John, talks about the son receiving an injury from the father. Often it is this injury that sets the son off on a journey of self-discovery in the first place. In primal cultures this injury is sometimes ritualized. In some African cultures, the father knocks out one of the son’s teeth in a rite of passage ritual. In some Native American cultures, the son receives some other form of injury, as in the ritual tearing of the pectoral muscles practiced during the Sun Dance of the Lakotas. This dark aspect of fatherhood is reflected in the idea of the Shadow from Jungian psychology (more on this later). The psychoanalyst Carl Jung believed that all human beings have the potential for all behaviors. The most moral among us have the potential to become serial killers, and the most immoral among us have the potential to redeem themselves. Since, according to Jung, all humans have the potential for all behaviors, the behaviors we choose not to express are suppressed. The part of the psyche in which these behaviors are repressed is what Jung called the Shadow. The behaviors we choose to express, the mask we wear in our daily lives, is what Jung called the Persona.

The Atonement with the Father is the integration of the Shadow with the Persona. Although the Shadow is where our dark, evil impulses lie, it is also where our creativity lies. Without it, we can have no imagination. So Atonement is literally “at-ONE-ment,” meaning that the Shadow and the Persona become one. This does not mean that we consciously choose to act on those evil impulses. It means that by acknowledging their existence in the first place, we can move towards mastering them. When they are mastered, we can achieve apotheosis.

Apotheosis
This word, Greek in origin, means, “To deify,” or to “become godlike.” According to Joseph Campbell, apotheosis is, “The pattern of the divine state to which the human hero attains who has gone beyond the last terrors of ignorance.”
Apotheosis is the ability to rise above the chess board and recognize that one has been a pawn in the game. By seeing the whole board, we gain a new perspective. It is a shift in perspective; the solving of the puzzle of existence. Once the hero has achieved apotheosis, he can never go back to the way things were before. Apotheosis is the gaining of a godlike wisdom. Adam has eaten the apple, and gained the godlike knowledge of good and evil.

The Ultimate Boon
The Ultimate Boon is the treasure at the end of the journey. It is the Holy Grail; the elixir of life; the reason for the journey in the first place. For a spiritual seeker, the Ultimate Boon may be the gifts of wisdom and enlightenment.

Phase Three of the Monomyth: Return

In the Return Phase, the hero has gained wisdom about the nature of reality and consciousness and is now faced with the challenge of returning to the world to teach those who are willing to listen. It is the process of coming home with the Holy Grail. It is the act of bringing the Ten Commandments down off the mountaintop. It is the act of helping others to achieve what the hero has achieved while avoiding the temptation to turn them into carbon copies of himself. For a spiritual seeker, this means applying lessons learned in the spiritual realm to daily life. It means learning to see the bigger picture and to trust the vision.

Refusal of the Return
When you have tasted the milk and honey of Paradise, why would you want to leave? When you’ve experienced perfection, it can be difficult to summon the energy to return to an imperfect world. There is also the consideration of trying to communicate your experience to others who have not had the same experience. You will lack a common frame of reference. Once your perceptions have been transformed and you learn to see things in a new way and speak a new language, it can feel like it’s impossible to communicate with those who haven’t learned the same language.

In Plato’s Cave Allegory, the Seeker learns to see beyond the illusion and into the real nature of things. In Plato’s Cave, these illusions take the form of shadows projected on a wall. The shadows are of people. The shadows are not the people; they are merely an illusion and a projection of the real people behind the shadows. In Plato’s Cave, the Seeker sees the real people behind the shadows for the first time. But when he tries to explain the concept of real people to the others in the cave, they cannot understand what he means, because they lack a common frame of reference.

A return to the “real” world of shadows after living for a time in the world of true substance can be a frustrating experience if you hope to share your newfound wisdom with others. Because of this, it is easy to refuse the return, especially if you have attained paradise along your journey.

The Magic Flight
“If the hero in his triumph wins the blessing of the goddess or the god and is then explicitly commissioned to return to the world with some elixir for the restoration of society, the final stage of his adventure is supported by all the powers of his supernatural patron. On the other hand, if the trophy has been attained against the opposition of its guardian, or if the hero’s wish to return to the world has been resented by the gods or demons, then the last stage of the mythological round becomes a lively, often comical, pursuit. This flight may be complicated by marvels of magical obstruction and evasion.”

-Joseph Campbell

Sometimes the hero can escape with the Ultimate Boon. But sometimes forces conspire to prevent the hero from returning. Even paradise can be a prison if you can’t leave when you wish to leave.

For the spiritual seeker, the Magic Flight may consist of letting go of forms of spirituality that are no longer meaningful. One warm spring day. I was at the lake with the woman I would later divorce. We were having a picnic by the lake. She’d brought along her collection of talismans and other New Age paraphernalia and was busily trying to read portents in a deck of Tarot cards. Unfortunately, she had the habit of consulting the deck for every little aspect of her life to the point that it was almost an obsessive-compulsive disorder. It’s fine to see portents from time to time, but she couldn’t seem to see anything else.

As we sat there, she dealing out her Tarot and obsessing over it, a cardinal appeared on a tree branch just above our heads. Seeing an opportunity for another omen, she looked up at the bird and said, “Hi, do you have a message for me?”

The bird, in response, cocked her head sideways and dumped a prodigious load right onto her head.
I laughed, looked at her and said, “There’s your message.”

Spirituality is only good when it isn’t taken too seriously. This is the ultimate lesson of ecospirituality. If you find yourself in a space where the tools have become more important than the message, then you may be in need of a Magic Flight.

Rescue from Without
As the end of the path draws nigh, the hero may be exhausted and spent from the journey. If you have cast off the weary world, you are probably in no hurry to return to it. If this is the case, then the world may have to come and get you. For a spiritual seeker, this rescue from without may come from a friend or a family member who needs the wisdom you have gained from your journey.

The Crossing of the Return Threshold
The Return Threshold is the doorway that lies between the spiritual world and the “real” world. In order to cross the return threshold, the spiritual seeker must complete three tasks. First, she must retain all the wisdom she gained on the quest so that she may share it with others. Next, she must find a way to integrate that wisdom into a human life without pain or regret. Finally, she must find a way to share that wisdom with the rest of the world in such a way that they receive it with welcome. This last task is especially important, as we humans tend to make martyrs out of messiahs. This is another powerful way that coyote magic may be used. Sometimes people have to be “tricked” into enlightenment to bypass their preconceived notions of what is and what should be.

Master of Two Worlds
Once your basic needs of food, clothing, shelter and love have been satisfied, how much do you truly need? We often confuse our wants with our needs. The Master of Two Worlds has learned to reconcile these dualities. Such a Master has found a balance between the spiritual world and the material world. This seeker has also found a balance between his Shadow and his Persona; his light half and his dark half. Such a person has moved beyond seeing the world in black-and-white terms, and can see the gray areas, where most of life happens.

Georg Wilhelm Friedrich Hegel’s famous philosophical device, commonly known as the Hegelian Dialectic, is a triad consisting of thesis, antithesis, and synthesis, where the thesis is an idea, the antithesis is the idea’s opposite, and the synthesis is the blending of the two. For example, if the material world is the thesis, and the spiritual world is the antithesis, then a synthesis of the two would be finding a way to live spiritually in the material world. The Master of Two Worlds has achieved this synthesis.

Freedom to Live
Once you’ve conquered your fear of death, what else can stand in your way? If the soul is the only thing in the Universe that is truly indestructible, then death is just another way of being. Even if you are atheist or agnostic, and have no belief in an afterlife, this is still true from the point of view of your own consciousness. If this life is all you will ever know, and there is no afterlife, then it is impossible to ever be conscious of your own death; therefore there is no way you could ever know that you have died. How can you be conscious of your own death, if death is the end to consciousness? So from the perspective of your own consciousness, you are immortal for all practical purposes. When you die, your Universe ceases to exist, and you are no longer the Center. With this knowledge of death comes the Freedom to Live. Soul musician Ray Charles said, “Live every day like it’s going to be your last, because one of these days you’ll be right.”

Freedom to Live means that you have mastered death.

A ecospiritual seeker can use this monomyth template as a road map for following the way of the ecospiritual shaman, or any other spiritual path. As you look over the phases and steps above, you can probably readily identify where you are on the journey. You can also identify what lies ahead, and get some idea of what skills and tools you will need to meet those upcoming challenges. In the weeks that follow we will go into more depth about what some of those challenges might be and how to overcome them.

The rest is up to you!

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NOW AVAILABLE! Ecospirituality Group Facilitator Certification Program Bundle

Ecospirituality Workbook Cover Photo Ecospirituality Group Facilitator Certification Program

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What is the Ecospirituality Group Program?

This Ecospirituality Group Facilitator Certification Program teaches you to be an  Ecospirituality Program facilitator. The Ecospirituality Group Program is a 12-week nature-based spiritual self-improvement program. Each session meets outdoors for about 90 minutes and is guided by a trained Ecospirituality Facilitator. The word “spiritual” comes from the Latin spiritus, which means, “breath.” Originally, that which was spiritual was simply that which was breathtaking. From this perspective a spiritual experience is an awe-inspiring experience. People of all religions…or none…can experience such awe-inspiring events. You can be spiritual without being religious. Spirituality doesn’t rely on a set system of teachings or dogmas. Spirituality is the joy of being present in the moment and experiencing the awe and wonder of living. When a seeker of the ecospiritual path has completed such a journey, they will become an ecospiritual shaman. An ecospiritual shaman is a practitioner who integrates spiritual and shamanic traditions with a deep ecological consciousness, emphasizing a sacred connection between humans and the natural world. Such a person has become fully integrated within themselves and is able to live in their True Self as the person they were born to be.  

Program Description

This program certifies you to be a facilitator for the Ecospirituality Group Program developed by the Mindful Ecotherapy Center, LLC. The Ecospirituality Program is a 12-week nature-based spiritual self-improvement group program. Each group meets outdoors for about 90 minutes and is guided by a trained Ecospirituality Facilitator. There is a companion workbook for the program that is available for purchase here. A FREE copy of this workbook in pdf format is included in the course documents section of the Ecospirituality Group Facilitator Course included in this bundle. This workbook was designed to accompany the 12-week program. Each course of the program includes ecotherapy and mindfulness activities and worksheets. There are also optional activities for each course of the program. This program bundle includes all of the three courses required to be a Certified Ecospirituality Group Facilitator. The courses in this program are:

There are no other fees or purchases required to complete certification. Once you have completed all three courses, email chuck@mindfulectherapy.com. When your completion of all three courses with passing grades has been verified, you will be emailed a Certificate of Completion in pdf format indicating that you are a Certified Ecospirituality Group Facilitator. You will also be eligible for a FREE listing in our Directory.

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Meet Your Instructor 

Charlton Hall, MMFT, PhD is a former Marriage and Family Therapy Supervisor and a former Registered Play Therapy Supervisor (now retired from both those roles).

In 2008 he was awarded a two-year post-graduate fellowship through the Westgate Training and Consultation Network to study mindfulness and ecotherapy. His chosen specialty demographic at that time was Borderline Personality Disorder.

Dr. Hall has been providing training seminars on mindfulness and ecotherapy since 2007 when he founded what would become the Mindful Ecotherapy Center, LLC, and has been an advocate for education in ecotherapy and mindfulness throughout his professional career, serving on the South Carolina Association for Marriage and Family Therapy’s Board of Directors as Chair of Continuing Education from 2012 to 2014.

He served as the Chair of Behavioral Health for ReGenesis Health Care from 2014 to 2016 and trained all the medical staff in suicide risk assessment and prevention during his employment at that agency.

Dr. Hall is also a trained SMART Recovery Facilitator and served as a Volunteer Advisor in South Carolina for several years.

Dr. Hall’s area of research and interest is using Mindfulness and Ecotherapy to facilitate acceptance and change strategies within a family systemic framework, and he has presented research at several conferences and seminars on this and other topics.

Click here for instructor contact information

Course materials for all three courses in this online home study package are evidence-based, with clearly defined learning objectives, references and citations, and post-course evaluations. Upon request a copy of this information and a course description containing objectives, course description, references and citations will be given to you for your local licensing board.

All of our courses and webinars contain course objectives, references, and citations as a part of the course materials; however, it is your responsibility to check with your local licensure board for suitability for continuing education credit.

No warranty is expressed or implied as to approval or suitability for continuing education credit regarding jurisdictions outside of the United States or its territories.

If a participant or potential participant would like to express a concern about his/her experience with the Mindful Ecotherapy Center, NBCC ACEP #7022, he/she may call or e-mail at (864) 384-2388 or chuck@mindfulecotherapy.com. Emails generally get faster responses.

You may also use the contact form below.

Although we do not guarantee a particular outcome, the individual can expect us to consider the complaint, make any necessary decisions and respond within 24 to 48 hours.

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