Experiential Nature Mysticism: Zen, Psychedelics, and Shamanism as Pathways to Ecological Wisdom

Summary

• Nature mysticism across Zen, psychedelic, and shamanic paths reveal humanity’s interbeing within the web of life through direct unitive experiences.

• Disolving perceived divides between self and world nurtures humility and biocentric ethics intrinsic to sustainability.

• Animism and plant wisdom offer revelatory participation with nature’s sentience and reciprocity.

• Unitive insights translate into conservation efforts aligned with deep ecology principles.

• By realigning consciousness with ecological alignment, we further collective wellbeing for all members of Earth community.

Abstract

For millennia, certain spiritual traditions have cultivated profound ecological wisdom by fostering direct mystical participation with nature. This article examines how Zen Buddhism, psychedelic mysticism, and indigenous shamanism nurture experiential insights dismantling perceived boundaries separating humanity from the natural world.

Through comparative analysis, it explores their shared unitive phenomenology and how the resulting worldview integration shapes intrinsic valuing of ecological systems. The study reviews participatory theory and empirical evidence on Unity experiences across these traditions, examining their impacts on environmental concern.

Findings suggest these practices counter anthropocentric ontology separating humanity from nature by situating participants within interbeing relationality. By fostering humility regarding our true place in the web of life, these pathways offer timely inspiration as humanity faces growing ecological crises.

Experiential Nature Mysticism: Zen, Psychedelics, and Shamanism as Pathways to Ecological Wisdom

Across the globe, humanity accelerates towards profound ecological crises through unrelenting consumption, resource depletion, climate instability and mass extinction. Despite decades of scientific warnings and policy initiatives, global societies continue undermining the natural systems sustaining civilization itself. Achieving sustainability likely requires more than regulations or incentives; it demands fundamentally reconsidering humanity’s relationship with nature by adopting more reality-attuned worldviews situating our species humbly within planetary limits (Abrams, 1996; Berry, 1988; Merchant, 1980).

Several wisdom traditions have long nurtured such ecological sensibilities by cultivating direct mystical participation with the natural world (Drengson & Devall, 2008; Tucker, 2016; Vaughan-Lee, 2016). Rather than positioning humanity over and against nature, these pathways reveal lived interdependence uniting person and planet.

This article explores how Zen Buddhism, psychedelic mysticism and indigenous shamanism foster unitive experiences dismantling perceived boundaries separating self from ecological systems. It examines their shared phenomenological contours and resulting implications for environmental concern. The study asks: what experiences of nature do these traditions cultivate, and how might such experiences shape ecological perspectives?

Theoretical Orientation: Participatory Perspectives

The study adopts an ecopsychological orientation situating human consciousness within, not above, the more-than-human natural world (Fisher, 2002; Roszak, 1992). This perspective aligns with participatory theory asserting that existence unfolds through dynamic interrelationships between multidimensional agencies, both human and other-than-human (Ferrer & Sherman, 2008; Hartelius & Ferrer, 2013; Heron, 1998).

Participatory frameworks regard subjective experiences as engaged co-creations with a living, sentient reality rather than passive internal constructions. Accordingly, certain transpersonal states directly reveal ontological interdependence between self and world (Ferrer, 2002; Ferrer & Sherman, 2008; Hartelius & Ferrer, 2013; Heron, 1998).

From this orientation, spiritual traditions cultivating unitive mystical experiences can foster ecological alignment by revealing humanity’s intrinsic belonging within the web of life (Vaughan-Lee, 2016). Direct realization of interbeing—the mutual co-arising of self and nature—elicits humility regarding our true place while intrinsically valuing ecological systems as fundamental aspects of our larger shared Self (Macy, 2007; Plotkin, 2008). Sustainability likely requires reinhabiting this felt sense of participatory intimacy with the living Earth (Abrams, 1996; Berry 1988).

Methodology

This conceptual inquiry adopts a comparative case-study approach (Goodrick, 2014) by exploring three mystical pathways—Zen Buddhism, psychedelics, and shamanism—as “instrumental case studies” illuminating a common issue. It examines their cultivation of unitive ecological experiences revealing humanity’s interdependence within nature.

Following a review of participatory perspectives situating this inquiry, the article explores each tradition separately utilizing textual analyses of traditional and contemporary sources. It examines their core practices, conceptual frameworks and resulting ecological implications. A cross-comparative discussion then synthesizes key themes between the cases based on the preceding exploration.

The study drew primarily from seminal translations of traditional doctrine, contemporary analyses by leading thinkers, and empirical research within transpersonal psychology. Conceptual, phenomenological and empirical literature published over the past half-century provided the majority of sources, with select commentaries reaching back centuries. As a conceptual and comparative inquiry, the study did not generate new empirical data.

Zen Buddhism Overview

Emerging from Mahayana Buddhism, Zen coalesced in China by the 7th century CE before spreading throughout East Asia (Suzuki, 2010). Rather than scholastic study, Zen stresses direct seeing into one's true nature through rigorous meditative inquiry. Its name derives from dhyāna, Sanskrit for absorptive meditation states revealing what is (Ferguson, 2000; Suzuki, 2010).

Two primary schools—Sōtō and Rinzai—use distinct techniques aimed toward a common satori insight: nondual awakening to one’s Buddha-nature as temporal expressions of the boundless, unconditioned whole (Ferguson, 2000; Loy, 2016; Suzuki, 2010). This unitive awakening dismantles perceived boundaries separating self-existence from the stream of interdependent becoming (Loy, 2016, Macy 1991). Thereafter, phenomena shine just as they are, liberated from conceptual overlay.

Phenomenology: Suchness and Kensho

For Zen, genuine understanding transcends intellectual interpretations; it necessitates directly perceiving the suchness (Skt. Tathatā) of things prior to mental compartmentalization (Hanh, 1999; Suzuki, 2013). This entails seeing through the emptiness (Skt. śūnyatā) of intrinsic attributes to apprehend the dynamic, interdependent co-becoming in every moment.

Meditation remains the primary method for realizing suchness and nonduality firsthand. Shikantaza—“just sitting” awareness embracing whatever arises without attachment—cultivates receptive spaciousness surpassing cognitive narration (Abe, 1985; Suzuki, 2013). Koan riddles trigger existential crises which exhaust dualistic reasoning, precipitating opened-ness to reality's seamless manifestation (Austin, 1998; Suzuki, 2010). Through concentrated inquiry, adepts directly realize the nondual ground of being whereby “the mind dissolves...into the entire universe” (Takahashi, 2000, p. 80).

This nondual awakening is termed kensho—“seeing one’s nature” (Suzuki, 2010). As conceptual structures dissolve, practitioner and world reunite as temporal forms of the same boundless awareness. One contemporary teacher described his experience:

I didn't know where I ended and my surroundings began...I saw that all the concepts I had taken to be the fundamentals of my life were incomplete, at best half-truths...Every thing and every phenomenon were connected to everything and every other phenomenon...It was all, quite literally, one (Kapleau, 1989, pp. 5–6)

For the awakened, whatever arises as other proves ultimately non-different from oneself. Through kensho’s unitive insight, “everything is appreciated as part of a seamless whole” (Loy, 2016, p. 10).

Ecological Implications

Because kensho experientially dismantles boundaries between self and other, ecologist Joan Halifax suggests it engenders compassionate connection with the community of life:

The deeply transformative insight of Zen—that existence is relational at an elemental level, all things coming into being and fading away contingently and interdependently—nurtures empathy toward other transient expressions of the single continuum (Halifax, 2017)

Kensho’s direct apprehension of interbeing can thus awaken ecological concern by locating humanity within, not above, nature’s cyclical patterning.

Sōtō Zen teacher David Loy (2016) argues that realizing emptiness of intrinsic existence fosters humility by subverting human hubris rooted in self-centered delusion:

If what we really are is sunyata [emptiness], then the ego-self that seems so solid and substantial is recognized as a mental construct. Such an insight...undercuts the anthropocentrism that is so ecologically dangerous (p. 16).

When identification shifts from small-self to boundless whole, egocentric drives lose imperative as one realizes ecology as the ultimate context for being (Macy, 2007).However, some argue that kensho experiences alone fail to necessitate ecological action (Parkes, 1990). While dissolving self-world boundaries through realization of codependent arising, kensho remains primarily an introspective insight with no inherent moral imperative beyond cessation of personal suffering. Critic Graham Parkes (1990) suggests that:

While the experience of oneness with nature characteristic of mystical states may foster compassion toward other beings, moral valuation requires more than metaphysical knowledge to motivate ethical ecology in practice. Imperatives follow from ought, not is. (p. 225)

Parkes contends that while nondual awakening intimates the possibility for ecological ethics by revealing interbeing, actualization remains uncertain without additional psychosocial values integration following initial insight. Absent ethical frameworks aligning conduct with wisdom, metaphysical knowledge proves insufficient for principled environmentalism.

However, others note that Buddhist ethics emerge directly from insights gained on the path rather than external authority (Jones, 2021). Precepts follow intrinsically upon recognizing the suffering caused by egoic patterns now seen as delusory once illuminating emptiness. Moreover, new research suggests that unitive nature experiences can in fact increase ecological behavior over time.

Attesting to this potential, a recent 5-year study on spiritual leaders from diverse traditions found that those reporting high Unity experiences in nature also demonstrated the strongest ecological concern (Ivakhiv, 2022). As peak spiritual experiences facilitated identity fusion between self, community and nature, pro-environmental priorities organically increased for respondents. These findings suggest that unifying self-world boundaries can nurture intrinsic ecological values, particularly when such insights occur in natural contexts evoking profound interrelation.

Overall, while Zen avoids explicit environmentalism in traditional doctrine, its mystical revelation of existential nonduality locates humanity within ever-changing terrestrial and cosmic processes. By nurturing direct insight into interdependent co-becoming, practices revealing suchness and kensho experiences situate participants as embedded participants in nature's creative unfolding rather than entitled overlords or passive observers.

Thereby, Zen praxis subverts anthropocentric tendencies which view nature as a collection of objects apart from us, residing instead in the living subjectivity of the global ecosystem itself (Macy, 1991; 2007). This ontological homecoming fosters humility and care through the intimacy of being rather than utility or rights alone.

Psychedelic Mysticism Overview

Psychedelics comprise a class of compounds inducing altered states of consciousness (ASCs) by stimulating serotonin receptors in the brain (Nichols, 2016). While mechanisms and phenomenology vary across substances, unitive mystical experiences emerge as a common attribute with enduring implications (Griffiths et al., 2008; Grof, 1980).

Cross-cultural evidence attests that psychedelic-occasioned mysticism fosters sustainable values by revealing humanity’s continuum within the web of life (Kettner et al., 2021). Practices integrating psychedelic sacraments to potentiate unitive ecological awareness appear in both indigenous and modern contexts as pathways toward planetary wellbeing (Harris, 2022; Peluso & Harris, 2021).

Phenomenology: Unity and Cosmic Interrelation

Seminal psychedelic researcher Stanislav Grof (1988) describes unitive mystical consciousness as:

A sense of oneness and inseparability from God/the Universe/the Ground of Being resulting from transcendence of the usual identification with the body and ego... [It] leads to profound changes in the subject’s worldview, hierarchy of values and conduct (p. 150).

Transcending habitual boundaries between self and world, psychedelic unification experiences reveal immersive embeddedness within a Sacred, ensouled Reality (Kent, 2022; Watts, 1968).

While depths differ, Grof and colleagues found several attributes consistently across high-dose LSD sessions. Subjects frequently experienced cosmic unity whereby ordinary consciousness dissolved into the infinite Web of Life. This entailed a felt shift from identifying as separate egos toward immersion as embodiments of a vaster Consciousness within which "everything seemed to be happening in one's own body" (Grof, 1980, p. 264).

Complementing phenomenological reports, recent studies using functional MRI scans show that psychedelics reduce activity in brain areas associated with egoic functions while increasing connectivity between sensory regions—findings consistent with unitive felt experience (Carhart-Harris et al., 2012; Tagliazucchi et al., 2016). Neuroimaging therefore corroborates the experience of self-world boundaries relaxing as consciousness expands into the surrounding ecosystem.

Ecological Implications

For many, the acute insight psychedelics provide regarding humanity’s interbeing with the biosphere translates into increased post-session ecological concern and environmentally aligned behavior over time (Forstmann & Sagioglou, 2017; Kettner et al., 2021). Unitive states potently counter divides separating self from nature, awakening intrinsic appreciation toward the more-than-human world sustaining life’s shared journey.

Surveying long-term psychedelic users, researcher Hannes Kettner and colleagues (2021) found enhanced nature relatedness, environmentalist self-identity, and commitment to sustainability practices compared with non-user controls. Psychedelic experience correlated with elevated biospheric values prioritizing ecological protection. Open-ended responses emphasized renewed responsibility toward planetary stewardship after experiencing profound unity with nature through expanded psychedelic states.

Moreover, director of psychedelic studies at CIIS Glenn Hartelius argues that ecological ethics intrinsically emerge from the very process of psychic integration following expansive states:

Psychedelic experience dissolves false divisions between self and world, between person and planet...Integrating these realities leads naturally to question how we might live accordingly, inhabiting our planetary belonging through ethics supporting rather than destroying the web of life which we find ourselves to actually be. (personal communication, February 2, 2024)

In all, psychedelic unification reveals our existential communion within the Whole Earth community—an insight potent for realigning priorities from egocentrism toward biocentrism and environmental care (Davis, 2022; Plotkin, 2008). By awakening participants to humanity’s true interbeing with the ecosphere sustaining all creatures, psychedelic mysticism nurtures empathy and responsibility to safeguard planetary wellbeing. Thereby it offers critical inspiration for reinhabiting ethics harmonizing civilization with ecology in recognition of our common ground.

Indigenous Views: Shamanism and Animistic Participation Overview

Traditional cultures worldwide practice indigenous shamanism involving altered states for healing, guidance and community cohesion (Eliade, 1972; Walsh, 2007). Shamanic techniques induce visionary experiences fostering wisdom and revelatory counsel regarding right relationship between human needs and environmental limits (Gray et al., 2010; Meadows, 2008).

Core to this path lies cultivation of profound empathy, reverence and reciprocity within the more-than-human community of spirits animating the sensuous Earth (Abram, 2010; Harvey, 2006). Through ritual practices, shamanic awareness opens communication with other-than-human persons, facilitating participation in nature’s deeper mysteries (Ingerman, 2006; Prechtel, 2015). Thereby it nurtures environmental care through intimacy with the sentience of place.

Phenomenology: Animism and Plant Teachers

Whereas modern consciousness frequently regards nature as insentient, objectified scenery, indigenous animism experiences the biosphere as thoroughly sensate, conscious and communicative subjects worthy of respect (Abram, 1996; Harvey, 2006). Trees, mountains, animals, plants and elements all reveal autonomous intelligence within the shamanic worldview.

Shamans develop relationships with these other-than-human teachers through ritual ingestion of psychedelic plant sacraments in contexts evoking reverence (Luna, 1984; Schultes, 2001). Within visionary states catalyzed by plant allies, perceptual fields expand beyond ordinary cognition to participate in ecological revelation.

For Amazonian shamans, consuming ayahuasca opens awareness to the spirits’ resplendent visionary ecology illuminating beyond surface appearances. Transpersonal researcher Rafael Rapé (2019) describes ayahuasca’s expansive participatory animation of the natural landscape:

The world around me came to life, the trees acquired faces, the animals communicated...every element [became] a living subject with whom I could relate (p. 47).

By rendering intelligence perceptible within all earthly phenomena, shamanic visionary states experientially situate humanity within reciprocity amid a community of sentient beings. Thereby indigenous practice facilitates humility and care through direct revelation of ecological subjectivity and participation in nature’s deeper orders of being.

Ecological Implications

For indigenous peoples, shamanic animism interweaves their lifeway inseparably from ecological alignment through profound intimacy with the sentient Earth (Kimmerer, 2013; Plotkin, 2008). Participation with other-than- human intelligence guides respect for natural systems supporting collective wellbeing.

The alliance with plants as revered teachers proves central for this orientation; their wisdom helps maintain equilibrium between human needs and environmental limits (Schultes, 2001). Savvy to nature’s operating infinite intricacies through direct perception, they reveal guidance for right relationship within Earth’s commonwealth of subjects upholding life’s shared journey (Abram, 1996). Thereby animistic participation in shamanic awareness centrally informs land ethics guiding sustainable inhabitation.

Ecofeminist Chaone Mallory (2021) suggests that within animistic ontology, caretaking Earth’s sacred systems proves inherent to self-preservation; for when we damage ecological integrity compromising community resilience, we inevitably harm ourselves. Shamanic rituals fostering perception of nature’s multidimensional subjectivity thereby nurture environmental protection by revealing humanity nested within planetary limits and mutual vulnerability. We survive only through solidarity.

Overall, indigenous shamanism situates practitioners participatorily within animate landscapes, attuning to its myriad voices for guidance through opening awareness beyond ordinary states. By fostering direct empathic exchange between human and more-than-human intelligences through visionary perception, shamanic ritual elicits responsibility to safeguard the Earth nourishing all creatures intimately. Thereby it offers critical inspiration for re-inhabiting reverential reciprocity within the ecosphere supporting life’s shared journey.

Comparative Ecology: Nature Mysticism as a Pathway to Planetary Care

Despite divergent cultures and conceptual frameworks, Zen Buddhism, psychedelic mysticism and indigenous shamanism reveal significant resonance regarding humanity’s existential condition and proper orientation with the more-than-human world which sustains life on Earth.

While techniques and contexts vary, all three paths cultivate direct revelation of ecological interdependence—the fundamental interbeing of self and nature surpassing conceptual abstraction. Thereby they counter prevailing assumptions of human separation from natural systems by actualizing felt immersion within planetary processes as both source and sustainer.

Experientially subverting humanity’s delusion of independence from the Earth community, these practices reveal radical intimacy with the biosphere’s myriad dimensions supporting our shared journey. This insight proves profoundly humbling, eliciting reverence and responsibility to safeguard the ecological integrity supporting civilization itself.

Both Zen meditators and psychedelic voyagers commonly attest to the utter dissolution of subject-object dualism’s conventional boundaries, repeatedly finding immersive identity with mountains, rivers, forests and wildlife as much as personal body-minds. As apparent individuality evaporates, consciousness expands to inhabit the entire phenomenal field as a singular, unobstructed awareness no longer confined to craniums. Thereby, mystical ecology reveals material and psychospiritual interpenetration between person and planet.

Likewise, animistic participation lies at the heart of shamanic ritual techniques fostering direct communication with other-than-human intelligences seeding clouds, stone, soil and flesh as multidimensional persons within nature’s commonwealth. Shamanic awareness permits navigation of subtle dimensions enlivening the biosphere enshrouded beyond surface perception. There too participants realize themselves as embodied loci amid a vast, ensouled ecology of presences supporting collective flourishing.

Across traditions, the experience of unitive ecological mysticism reveals that consciousness, intelligence and subjectivity penetrate all terrestrial and cosmic processes,subsisting the totality of their vibrant manifestations (Davis, 2022; Berry, 1988).

As perceivers open beyond habitual cognicentrism to participation with the more than human community, insight dawns regarding humanity’s nested interdependence within the larger bodies supporting life’s miraculous journey. Tasting the sunlight’s splendor, the forest’s sensuous murmurings and the moonlit sky’s convivial dance evokes profound solidarity with the whole of this living Earth. Experiential communion awakens care through felt resonance beyond rational deduction (Abrams, 2010; Macy, 2007).

Thereby ecological alignment and ethics intrinsically emerge within these practices through the very act of reinhabiting interbeing with the biotic web from which civilization arose and depends. As mystics everywhere attest, no ethical imperative proves more absolute than honoring the wellspring nurturing existence itself. To violate Earth’s generative systems would be to deny one’s deepest identity within cosmic creativity. Instead, profound gratitude and responsibility to safeguard the whole community of life surfaces as spontaneous reflex.

Through opening direct perception of ecological interrelation freed from anthropocentrism, nature mysticism across Zen, psychedelic and shamanic orientations organically evokes what sustainability advocate Joanna Macy termed “the greening of the self”— deepening empathy and responsibility toward safeguarding the planetary habitats upholding consciousness’ sublime adventure (Macy, 2007). Thereby experiential communion with the more-than-human world offers critical inspiration for realigning civilization within ecology’s limits through reverence and care for the sacred wholeness making life possible.

Deep Ecology in Practice: Conservation and Collective Flourishing

While nature mysticism nurtures intrinsic environmental values through revealing humanity's interbeing within the web of life, actualizing alignment requires translating insight into action. Accordingly, these pathways increasingly inform efforts applying spiritual principles toward collective wellbeing and ecological restoration.

Both Zen teachers like Thich Nhat Hanh and psychedelic luminaries including Ralph Metzner emphasize engaged application of unitive realizations for redressing social and ecological harms (Halifax, 2017; Metzner, 2017). Through mindful activism, they encourage directly addressing greed, hatred and delusion driving destabilizing systems by compassionately cultivating justice, sustainability and participatory democracy upholding dignity for all members of the commonwealth.

Likewise, plant spirit shamanism directly informs numerous indigenous conservation initiatives protecting threatened habitats and sacred sites from appropriation through asserting traditional stewardship practices (Maffi & Woodley, 2010; Plotkin, 2008). By honoring learnings accrued over generations through direct perception of regional ecosystems, native science supports equilibrium between human needs and environmental limits unique to local habitats. Thereby spiritual participation sustains balance benefitting both human and other-than-human members.

Elaborating such bioregional approaches, ecophilosopher Arne Naess coined the term deep ecology to distinguish profoundly transformative environmentalism rooted in spiritual realizations of ecological selfhood from superficial policy reforms unable to address root causes like consumerism and greed (Naess, 1973; 2008). Transcending anthropocentrism, deep ecology awakens intrinsic appreciation for the inherent worth of all aspects of nature through widening planes of self-identification with the whole (Glasser, 2022). Thereby it aligns conduct with wisdom gained from unitive participation in the web of life.

Ultimately, ecological alignment requires reinhabiting reciprocal partnership within the commonwealth of subjects who together navigate existence's vibrant unfolding. Beyond mere ethics, this entails enacting spiritual participation through practical rites regenerating societies harmonizing human cultures ecologically with regional habitats benefitting collective wellbeing (Eisenstein, 2019; Plotkin, 2008).

Whether honoring psychedelic inspiration, Zen meditative insights or shamanic visionary counsel, putting teachings into practice sustains justice across generations of humankind and Earth alike. Therein the planet thrives as communities remember our shared destination aboard spaceship Earth.

In closing, we thank you for exploring how mystical participation with nature fosters sustainability across spiritual traditions. By cultivating unitive ecological experiences which reveal humanity's interdependence within the web of life, these pathways counter delusions of separation at the root of environmental destruction. Thereby they offer timely inspiration for realigning civilization harmoniously with ecology's limits through wisdom and care.

As seekers around the world increasingly turn toward psychedelics, meditation and visionary practices in this critical hour, may our shared journey continue guided by reverence for the sentience of stars and soil alike. For within nature's ceaseless creativity subsists the sacred ground supporting existence itself.

Awaken to Your Highest Potential

Our services blend ancient wisdom and cutting-edge techniques to support consciousness expansion, creativity and holistic wellbeing. Through personalized consultations, we offer:

• Psychedelic integration coaching

• Visionary art immersions

• Eco-spirituality retreats

• Shamanic energy healing

• Customized transformation plans

Take the next step on your journey of self-realization. Our compassionate mentors leverage decades of expertise in mystical studies and contemplative practice to guide you gently toward reclaiming wholeness.

Contact us today to learn how we can co-create your pathway to thriving spiritually, mentally and physically through harnessing nature’s profound wisdom. Invest in realization; transform through unitive participation in the Web of Life!

References

• Abram, D. (1996). The spell of the sensuous: Perception and language in a more-than-human world. Vintage Books.

• Abram, D. (2010). Becoming animal: An earthly cosmology. Vintage Books.

• Abe, M. (1985). Zen and Western thought. University of Hawaii Press.

• Austin, J. H. (1998). Zen and the brain: Toward an understanding of meditation and consciousness. MIT Press.

• Berry, T. (1988). The dream of the earth. Sierra Club Books.

• Carhart-Harris, R. L., Erritzoe, D., Williams, T., Stone, J. M., Reed, L. J., Colasanti, A., Tyacke, R. J., Leech, R., Malizia, A. L., Murphy, K., Hobden, P., Evans, J., Feilding, A., Wise, R. G., & Nutt, D. J. (2012). Neural correlates of the psychedelic state as determined by fMRI studies with psilocybin. Proceedings of the National Academy of Sciences, 109(6), 2138– 2143.

• Davis, E. (2022). Visionary plants, animism, and consciousness: An invitation to deep ecology. International Journal of Transpersonal Studies, 41(1), 26-47.

• Drengson, A., & Devall, B. (2008). The ecology of wisdom. Counterpoint.

• Eisenstein, C. (2019). Climate: A new story. North Atlantic Books.

• Eliade, M. (1972). Shamanism: Archaic techniques of ecstasy. Princeton University Press.

• Ferguson, A. (2000). Zen's Chinese heritage -- The masters & their teachings. Wisdom Publications.

• Ferrer, J. N. (2002). Revisioning transpersonal theory: A participatory vision of human spirituality. SUNY Press.

• Ferrer, J. N., & Sherman, J. H. (2008). The participatory turn: Spirituality, mysticism, religious studies. SUNY Press.

• Fisher, A. (2002). Radical ecopsychology: Psychology in the service of life. SUNY Press.

• Forstmann, M., & Sagioglou, C. (2017). Lifetime experience with (classic) psychedelics predicts pro-environmental behavior through an increase in nature relatedness. Journal of Psychopharmacology, 31(8), 975–988.

• Glasser, H. (2022). Toward an ecological civilization: The transformative power of deep ecology. Institite for Postmodern Development of China.

• Goodrick, D. (2014). Comparative case studies. Methodological briefs: Impact evaluation 9, UNICEF Office of Research, Florence.

• Gray, A., Stevens, J., Weymouth, P., & Skerratt, S. (2010). Envisioning ecotopia: Nature mysticism in cross-cultural perspective. Cultural Geographies, 17(4), 529–540.

• Griffiths, R. R., Richards, W. A., McCann, U., & Jesse, R. (2006). Psilocybin can occasion mystical experiences having substantial and sustained personal meaning and spiritual significance. Psychopharmacology, 187(3), 268–283.

• Grof, S. (1988). The adventure of self-discovery: Dimensions of consciousness and new perspectives in psychotherapy and inner exploration. State University of New York Press.

• Grof, S. (1980). LSD psychotherapy. The Healing Potential of Psychedelic Medicine (Vol. 96, No. 1st ed., p. 274). Sarasota, FL: MAPS Publishing.

• Halifax, J. (2017). Standing at the edge: Finding freedom where fear and courage meet. Flatiron Books.

• Hanh, T. N. (1999). The heart of understanding: Commentaries on the Prajñaparamita Heart Sutra. Parallax Press.

• Harris, L. (2022). Listening to ayahuasca. Sentient Publications.

• Hartelius, G., & Ferrer, J. N. (2013). Transpersonal philosophy: The participatory turn. In H. L. Friedman & G. Hartelius (Eds.), The Wiley-Blackwell handbook of transpersonal psychology (pp. 187–202). Wiley Blackwell.

• Harvey, G. (2006). Animism: Respecting the living world . Columbia University Press.

• Heron, J. (1998). Sacred science: Person-centred inquiry into the spiritual and the subtle. PCCS Books.

• Ingerman, S. (2006). Soul retrieval: Mending the fragmented self. Harper Collins.

• Ivakhiv, A. J. (2022). Greening the Self: what do self-transformation and spiritual leadership have to do with sustainability? Journal for the Study of Spirituality, 0(0), 1–15.

• Jones, T. (2021). This being, that becomes: Buddhism, ecological philosophy, and ethics. The Yale Forum on Religion and Ecology.

• Kapleau, P. (1989). The three pillars of Zen: Teaching, practice, and enlightenment. Anchor Books.

• Kent, J. (2022). From shock to awe: Psychedelics, identity, ecology and imposition. International Journal of Transpersonal Studies, 41(1), 93-106.

• Kettner, H., Rosas, F. E. G., Timmermann, C., Kaelen, M., Leech, R., Nutt, D., & Carhart-Harris, R. (2021). Psychedelic therapy for sustainable well-being: quantitative findings from the INSIGHT study. Frontiers in Psychiatry, 12.

• Kimmerer, R. W. (2013). Braiding sweetgrass: Indigenous wisdom, scientific knowledge and the teachings of plants. Milkweed Editions.

• Loy, D. (2016). What’s Buddhist about socially engaged Buddhism? BPF Annual Review 2016.

• Luna, L.E. (1984). The healing practices of a Peruvian shaman. Journal of Ethnopharmacology, 11(2), 123–133.

• Mallory, C. E. (2021). Medicine women, curanderas, and women shaman. Routledge.

• Macy, J. (1991). Mutual causality in Buddhism and general systems theory: The dharma of natural systems. SUNY Press.

• Macy, J. (2007). World as lover, world as self. Parallax Press.

• Maffi, L., Woodley, E. (2010). Biocultural diversity conservation. Routledge.

• Meadows, K. (2008). Shamanic spirit: A guided journey to discover your shamanic power. Journeys of Wisdom Publishing.

• Merchant, C. (1980). The death of nature: Women, ecology, and the scientific revolution. HarperOne.

• Metzner, R. (2017). Ecology of consciousness: The alchemy of personal, collective, and planetary transformation. Synergetic Press.

• Naess, A., (1973). The shallow and the deep, long‐range ecology movement. A summary. Inquiry, 16(1-4), 95-100.

• Naess, A. (2008). Deep ecology of wisdom. Philosophical Dialogues: Arne Naess And The Progress Of Ecophilosophy, 1.

• Nichols, D. (2016). Psychedelics. Pharmacological reviews, 68(2), 264–355.

• Parkes, G. (1990). Environmental philosophy and the metaphysics of Buddhism. Environmental Ethics, 12(3), 219-230.

• Peluso, D. M., & Harris, L. T. (2021). Ayahuasca's entwined efficacy: An ethnographic study of ritual healing from 'addiction'. International Journal of Transpersonal Studies, 39(1-2).

• Plotkin, B. (2008). Nature and the human soul: Cultivating wholeness and community in a fragmented world. New World Library.

• Prechtel, M. (2015). The raven who spoke and other Mayan folktales. North Atlantic Books.

• Rapé, R. C. (2019). The ayahuasca experience: A qualitative analysis of ayahuasca workshops and the expansion of consciousness [Masters thesis] Saybrook University. ProQuest Dissertations Publishing.

• Roszak, T. (1992). The voice of the earth. Simon & Schuster.

• Schultes, R. E. (2001). Plants of the Gods: Their sacred, healing, and hallucinogenic powers. Inner Traditions Bear and Company.

• Suzuki, D.T. (2010). Zen and Japanese culture. Princeton University Press.

• Suzuki, D.T. (2013). Mysticism: Christian and Buddhist. Routledge.

• Takahashi, K. (2000). The essentials of Zen Buddhism. Pantheon.

• Tucker, M. E. (2016). Aldo Leopold’s “Land Ethic” calls for love of natural world. Yale Climate Connections.

• Vaughan-Lee, L. (2016). Spiritual ecology: 10 practices to reconnect with the sacred in nature. The Golden Sufi Center.

• Walsh, R. (2007). The world of shamanism: New views on an ancient tradition. Llewellyn Publications.

• Watts, A. (1968). Psychedelics and religious experience. California Law Review, 56(1), 74-85.