The Chinese tell the story of an old man who owned a bony plow horse. One spring afternoon the horse ran away. The old man’s friends, trying to console him, said, “We’re so sorry about your horse, old man. What a misfortune you’ve had.” But the old man said, “Bad news, good news-who knows?”

A few days later the horse returned home leading a herd of wild horses. Again the friends came running. Filled with jubilation, they cried, “How wonderful!” But the old man whispered, “Good news, bad news-who knows?”

Then the next day, when the farmer’s son was trying to ride one of the new horses, the young man was thrown to the ground and broke both legs. The friends gasped. The old man stood still and said, “Bad news, good news-who knows?”

And a short time later when the village went to war and all the young men were drafted to fight, the farmer’s son was excused because of two broken legs. Good news. Bad news. Who knows?

Mindfulness is Being in the Present Moment
Stephanie A. Shanti ©

In Buddhist psychology, suffering is the consequence of an untrained mind. The mind is continuously reacting to thoughts by attributing positive or negative emotions and can be compared to a wandering boat on an agitated ocean. It is only with intensive training that one learns how to remain peaceful and steady. The mind settles down and becomes like the deep ocean, barely agitated by the ripples on its surface.
Our cognitions shape the way we see the world. We tend to see more through our thoughts and opinions than through our eyes; the Buddhists call it ignorance. This cognitive veil prevents us from seeing things as they truly are. The purpose of mindfulness is to lift the veil of ignorance and help us see how beautiful life truly is.
What we see is a reflection of our mind, our own changing mind. When we become
mindful and cease to react to the constant flow of emotions that sometimes overwhelms us, we can begin to appreciate things in a new way because our perceptions change. Once we realize the connectedness of everything and stop seeing ourselves as separate, the preoccupations with the self dissolve. This sense of connectedness is crucial for physical and psychological health, because our senses allow us to connect with external reality as well as with our internal states (Davidson et al., 2003, p.565). The ability to perceive wholeness instead of separateness can be cultivated through mindfulness practice. Only when we are able to be fully in the present moment, without losing ourselves in thoughts concerning the past or the future, can we experience true calmness and well-being. Our distorted thoughts fuel anxiety, fear and sadness. Once we realize the fleeting nature of all sensations and emotions, we are able to be in the present moment and free ourselves from suffering. Being connected with our intrinsic wholeness is possible at any time because its very nature is that it is always present. Feeling whole, even for a brief moment, is a source of healing and wisdom when we are faced with stress and pain.
With the attainment of heightened awareness and better coping capabilities through mindfulness, flow, or spiritual experiences, human beings possess a self-empowering tool to maintain good mental and physical health. In this paper, the author will demonstrate that being mindful, whether it is by being engaged in meditation or attending to daily routines, is similar to experiencing constant flow. By its definition, flow implies being totally absorbed in the present moment and losing track of time (Snyder & Lopez, 2007, p.255). Thus, flow exemplifies the teachings of mindfulness: being in the present moment. When one is able to perform each daily action, be it: eating, working, or walking, in a constant state of heightened awareness, with no thoughts about the past or the future, fully absorbed in the present activity, then, this is what the Buddha termed “mindfulness”.
The most effective way to learn mindfulness is by practicing meditation. The aim of meditation is to understand our true nature and be freed from the illusion that causes our suffering. “From a psychological growth perspective, it is essential for individuals to be able to free themselves from the imaginary boundaries that limit their worldviews and consciousnesses” (Snyder & Lopez, 2005, p.634). By realizing the true fleeting nature of emotions and sensations, one learns not to feel attached to physical or psychological pain, and to let go. The regular practice of meditation teaches one about the impermanence of mental and physical states, helping the person not to react emotionally and to experience more detachment. As a result, meditation induces a state of deep relaxation, inner harmony and heightened consciousness.
Mindfulness Meditation (MM) is also known as Vipassana meditation. The origins of mindfulness go back to the teachings of Siddharta Gautama (563 BCE – 483 BCE), the Buddha. The Buddha emphasized the notion of mindfulness of speech, thought and action in order to attain relief from suffering and ignorance. The purpose of mindfulness meditation is to “calm and clarify the mind, open the heart, and refine attention and action” (Kabat-Zinn, 2003, p.144). The teaching of mindfulness or “insight” meditation focuses on a deep, penetrative nonconceptual seeing into the nature of the mind and the world and continuity of awareness in all daily activities. Mindfulness meditation is referred to as an opening up meditation, where one is to attend to all internal and external stimuli nonjudgmentally (Snyder & Lopez, 2005, p. 633). By analyzing one’s thoughts or cognitions, mindfulness meditation focuses on a greater understanding through the systematic cultivation of inquiry and insight. MM can be practiced while seated, walking, standing, working or eating. Practicing mindfulness in daily activities means observing the gentle flow of the breath, the constant change of thoughts, and the mental nonjudgmental acknowledgment of body sensations.
Mindfulness meditation involves the use of introspection or insight, where cognitions can be observed and better understood. Hence, the path to better physical and psychological health comprises a better understanding of one’s reactions to all emotions. The main cause of human suffering stems from the way we interpret the world surrounding us. By understanding and changing our cognitions, we can lead more fulfilling lives and experience an increase in well-being.
Although mindfulness meditation is usually taught within the context of Buddhism, its essence is universal. Mindfulness is basically a particular way of paying attention and looking deeply into oneself. For this reason it can be practiced without appealing to Oriental culture.
Kabat-Zinn (2003) defined mindfulness as a particular quality of attention and awareness that is cultivated through meditation, and gave the following operational definition: “the awareness that emerges through paying attention on purpose,
in the present moment, and nonjudgmentally to the unfolding of experience moment by moment” (p.145). He further described the origin of mindfulness as being the heart of Buddhist meditation, residing at the core of the Buddha’s teachings. The Buddha delved into the nature of suffering and the human condition by investigating his own mind. As the result of this single-minded contemplation, the Buddha discovered a comprehensive view of human nature, the origin of suffering and a treatment against suffering. In the Buddhist teachings, the cause of suffering stems from the three “poisons”: greed, hatred (aversion), and ignorance/delusion (p. 145). Therefore, mindfulness is about attention and can be considered universal. Mindfulness is an inherent human capacity. For Buddhists, the lack of mindfulness, which can be compared to an untrained mind, significantly contributes to human suffering, one’s own and that of others. Through meditative practices that calm and clarify the mind, open the heart, and refine attention and action, it is possible to end all suffering.
The teaching of Vipassana or insight meditation originated in the East and follows
the principles of mindfulness set forth by the Buddha. In South East Asia, Vipassana is taught during intensive 10-day silent retreats. As experienced by the author, during the first three days, for the entire day, meditators learn how to observe their breathing by focusing on the small area beneath the nose and above the lips. At first, focusing on the breath is quite difficult because of the incessant stream of thoughts interrupting concentration. Memories, hopes, and fears begin flooding in, but with practice, it becomes possible to sense the warmth and the humidity of the breath as it enters and leaves the nostrils. The purpose of this type of exercise is to focus the attention and sharpen concentration. After three days, the mind calms down. By focusing for so long on the breath, the mind becomes so sensitive that it can feel the subtlest flow of the breath. Thoughts become faint and sensations are experienced more vividly. By remaining in silence for the duration of the retreat, the meditator allows the mind to settle down and the internal chatter to slowly fade away. As a result, one enters a state of calmness and heightened awareness. After three days of focused attention, meditators learn how to expand their awareness by paying attention to bodily sensations and surrounding sounds, in a nonjudgmental way. This second step is considered to be an opening up meditation, where one keeps a continuous awareness of sensations without reacting. All the stimuli that enter the body through the senses instantly produce a sensation. The purpose of this insight meditation is to focus on natural sensations such as pain, pleasure, and thoughts as the crucial link between mind and body. Eastern teachings focus on observing the world as it is, and accepting it. In Buddhist psychology, the source of suffering comes from within; we are the prisoners of our own mind, hostages of our anger, fears, and desires. Once we learn to recognize and understand our thought patterns and the ways we react to outside stimuli, we begin to understand our own behavior. By observing the reactions in the body without reacting, and by witnessing emotions, pain, and pleasure come and go, we realize not through the body but through our own experience that nothing is permanent. Therefore, with practice, we come to understand the true fleeting nature of all experiences and learn to let go. As the Buddha taught, aversion and greed are the sources of suffering. By watching the physical sensations accompanying emotions, and by understanding their impermanent nature, one can start changing the habit of blind reaction and find peace of mind. Hence, mindfulness meditation is the key to understanding human behavior. Through Vipassana, one realizes that one’s own attitudes, addictions, suffering and happiness are not caused by the outside world. Thus, it is the reactions to pleasant and unpleasant sensations the world evokes within one’s body that dictate one’s actions and condition the mind. Therefore, the advantage Eastern approaches have over Western psychology is the notion of impermanence as a source of suffering. In the West, we try to hold on to impermanent notions, such as youth, good health, and happiness but we experience aversion toward negative experiences such as pain, sickness and old age. Changing our thought patterns and repressing certain emotions cannot bring peace of mind. What is repressed usually gains in strength. Buddhist teachings emphasize the fact that wanting to hold on to good sensations is a form of selfish greed, and that pushing away negative sensations is a form of hatred. Again, greed and hatred are the sources of suffering. Practicing mindfulness teaches us to observe our greed, hatred, fears, desires, and realize their impermanence. By understanding the impermanence of all sensations, we learn not to grasp and not to identify with experiences. Thus, we learn to let go. The final goal of meditation as taught by the Buddha is the relief from suffering.

References
Kabat-Zinn, J. (2003). Mindfulness-based interventions in context: past, present, and future. Clinical Psychology: Science and Practice, 10, 144-154.

Davidson, R., Kabat-Zinn, J., Schumacher, J., Rosenkranz, M., Muller, D., Santorelli, S., et al. (2003). Alterations in brain and immune function produced by mindfulness meditation. Psychosomatic Medicine, 65, 564-570.

Snyder, C. R., & Lopez, S. J. (2005). Handbook of positive psychology. Oxford, NY: Oxford University Press.

Snyder, C. R., & Lopez, S. J. (2007). Positive Psychology: The scientific and practical explorations of human strengths. Thousand Oaks, CA: Sage Publications.

Some of the health benefits of Cayenne Pepper are: great for the circulatory system and blood pressure. It is also known to alleviate allergies, muscle cramps, and activate peristaltic movement in the intestines. In certain cases, it has been given during heart attacks.

Some of the health benefits of Cardamom are: antiseptic, antispasmodic, carminative, digestive, diuretic, expectorant, stimulant, stomachic and tonic. It is a good source of minerals like potassium, calcium, and magnesium, and an excellent source of manganese and iron. Furthermore, the pods are rich in many vital vitamins including riboflavin, niacin, vitamin-C that are essential for optimum health. What is more, cardamom has detoxifying properties and improves blood circulation to the lungs. Hence, cardamom in small quantities is beneficial for those suffering from asthma or bronchitis.

Some of the health benefits of Cinnamon are: has an extremely high anti-oxidant activity and is also a great source of manganese, fiber, iron, and calcium. As a result, it has been used as an effective home remedy for reducing blood sugar levels and treating Type 2 Diabetes, lowering cholesterol, aiding digestion, treating diarrhea, curing the common cold, reducing arthritis pain, boosting memory and cognitive function, treating toothaches, eliminating bad breath, and curing headaches and migraine pain.

 Some of the health benefits of Ginger are: has been used as a natural remedy for many ailments for centuries: Ginger may be powerful weapon in the treatment of ovarian cancer. A study conducted at the University of Michigan Comprehensive Cancer Center found that ginger powder induces cell death in all ovarian cancer cells to which it was applied. A study at the University of Minnesota found that ginger may slow the growth of colorectal cancer cells. A review of several studies has concluded that ginger is just as effective as vitamin B6 in the treatment of morning sickness. Ginger has been shown to be an effective remedy for the nausea associated with motion sickness. One study showed that ginger has anti-inflammatory properties and is a powerful natural painkiller. Ginger has long been used as a natural heartburn remedy. Ginger has long been used as a natural treatment for colds and the flu. Many people also find ginger to be helpful in the case of food poisoning. Research has shown that ginger may provide migraine relief due to its ability to stop prostaglandins from causing pain and inflammation in blood vessels. In Chinese medicine, ginger tea with brown sugar is used in the treatment of menstrual cramps. A study done on diabetic rats found that those rats given ginger had a reduced incidence of diabetic nephropathy (kidney damage).

Some of the health benefits of Shilajith Powder:

Shilajit has historically been known to have physical strengthening and anti-aging effects, to stabilize blood sugar, increase libido, accelerate healing, strengthen the immune system, have anti-inflammatory effects and help with arthritis, enhance brain functioning, help decrease obesity, and many other conditions.

Health Benefits of the Herbs and Precautions: copied from http://www.mountainroseherbs.com

 Horsetail:

Summary

In very high doses, Horsetail is sedative and anticonvulsant. The primary use of the herb, however, is as a diuretic. Gently stimulating increased urinary flow, Horsetail helps “flush” infectious bacteria out of the bladder without altering the body’s balance of electrolytes. The powdered form of the herb is better when electrolytes may be depleted. It’s also the form of the herb being investigated as a treatment for age-related memory impairment.

Precautions

When taking Horsetail powder for its diuretic effect, be sure to drink extra water for maximum benefit. Avoid if there are kidney stones. Don’t take horsetail herb if you take an ACE inhibitor for high blood pressure and you have congestive heart failure, as the combination of the herb and the drug can cause accumulation of excessive potassium. Not recommended while pregnant. Toxicity similar to nicotine poisoning has been seen in children who ingest large amounts.

Pau D’Arco:

Summary

The scientific study of Pau D’Arco is still very preliminary. There is a great deal of practical evidence, however, that Pau D’Arco can be used with success to treat colds, flu, sore throat, and yeast infections, and there is laboratory evidence that the herb contains compounds that protect against tropical diseases, specifically malaria, schistosomiasis, and tropical fevers. The herb is added to ointments to treat psoriasis, and taken orally to relieve ulcers.

Precautions

Research indicates that it may interfere with blood thinning drugs. Large amounts may be toxic.

Dandelion Root:

Summary

Dandelion root is a mild chloretic, that is, an agent for stimulating the release of bile from the liver into the gallbladder. The herb is used to support treatment of a variety of liver and gallbladder disorders, especially the incomplete digestion of fats. The release of bile is laxative, and accelerates the breakdown of various steroid hormones, causing an indirect, favorable effect on eczema and other skin conditions. Dandelion root also is one of the best herbal diuretics. It stimulates urination but also replaces the potassium lost to the increased volume of urine.

Precautions

Use with caution if you have gallstones.

St John’t Wort:

Summary

A cool, bitter herb, St. John’s Wort is sedative, anti-inflammatory, astringent, and most famously as an anti-depressant. A large volume of scientific research suggests that only a standardized extract delivering a rather high dose of hypericin, one of the active constituents found in St. John’s wort can effectively fight depression, so how can the successful use of the much milder traditional teas be explained? St. John’s Wort as a whole herb (which includes phytochemicals such as hyperforin that have yet to be extensively researched) gives the body “just enough medicine” to overcome the physical aches and pains and mild viral infections that keep the brain from recovering from depression. Current research is also looking into St. John’s Wort as a treatment for SAD (Seasonal Affective Disorder).

Precautions

St. John’s Wort extracts may increase sensitivity to sunlight and risk of sunburn, but this is extremely rare when the whole herb is used. Not to be used with a MAO or Protease inhibitor.

Nettles:

Summary

Nettle’s purported anti-inflammatory effects have been repeatedly confirmed by modern research over the past ten years. It is particularly effective in treating allergic rhinitis, relieving nearly all the symptoms of itchy, watery eyes, sneezing and runny nose. It also has performed better than the prescription drug furosemide in reducing blood pressure, increasing urine output as a diuretic and increasing salt excretion. It also seems to be effective in reducing pain and producing a sedative effect. It is important to keep in mind that the medicinal effects of the leaf and root of the nettle are markedly different. Nettle root, for instance, shows exceptional efficacy in treating prostate complaints in men. Nettle leaf has some of the same effects, but not to the same extent. The leaf, on the other hand, shows some promise in boosting immune system function and is an effective treatment for many skin conditions. One final use should be noted and that is nettle leaf has been used as a hair and scalp treatment for centuries, and again, those uses are being supported by research as well. Nettle leaf extract seems to promote hair regrowth and thicken hair, as well as reducing dandruff and scalp conditions when used as a rinse.

Precautions

Because of its diuretic and hypotensive actions, nettle leaf may lower blood pressure. If you are taking diuretics or other drugs meant to lower blood pressure, consult your doctor before using nettle leaf. Its long term, extended use is not recommended.

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My latest creation: antioxidant, immune system enhancing, cancer prevention, and many other health benefits!!!

1. Add Horsetail tea, Pau D’Arco tea, one stick of cinnamon, and whole cardamom seeds to spring water.

2. Bring to an almost boil and let simmer for at least 20min

3. Remove tea bags and cinnamon stick

4. Pour liquid over 3 handful of dried coconut shreds and raw wildflower honey in blender.

5. Blend, strain in nutmilk bag, and enjoy

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 Ecopsychology and Nature-Based Therapies

 Stephanie A. Shanti ©

 Introduction

 Theodore Roszak was one of the first to develop the term “ecopsychology” and  write about it.  His work emphasizes the implications of our disconnection from nature for mental health.  In his writings he emphasizes the integration of psychology and ecology; the bringing together of psychological principles and practices to environmental education and action. Psychotherapy and personal growth can be shown to benefit from the contributions of ecological thinking and the values of the natural world.  Lifestyles can be followed that are both ecologically and psychologically healthy.

The emerging field of ecopsychology brings psychological principles to environmental education.  It is based on three ideas: “genuine sanity, which is grounded in the reality of the natural world; ecological crisis, which signifies a break from this reality; and the route out of the crisis, which involves a psychological reconciliation with the living earth” (Fisher, 2002, p. 8). Thus, we can say that there is a deeply bonded and reciprocal relationship between humans and nature.  The separation of humans and nature leads to suffering for both the environment and for humans. Realizing this connection results in a healing for both; a reconnection.  Hence, ecopsychology integrates ecology and psychology. Its function is to bring psychological principles and practices to environmental education and action, bring the contributions of ecological thinking and the values of the natural world to psychotherapy and personal growth, and promote lifestyles that are both ecologically and psychologically healthy. 

The core belief within ecopsychology is that sanity cannot be attained in an unhealthy environment. In order to lead a healthy and balanced life, one needs to reconnect to the natural world. For too many years, mainstream psychology has only been concerned with the individualistic aspects of sanity, without paying attention to the surroundings. Ecopsychology proposes to bridge the gap between the ethnocentric view that human beings are at the center of the universe and the native belief that we are all part of the same world. Within this view, the notion of self is redefined and the boundaries are moved, connecting the outside world to the internal world.

Ecopsychology encompasses various dimensions: it is a philosophical, social, environmental and psychological movement, with applied therapeutic methods. Some of those methods have blurred boundaries and can be classified as nature-based therapies. Ecotherapy, wilderness therapy, nature therapy, and outdoor therapy, all possess some of the fundamental aspects that are defined within ecopsychology; they all use nature as a tool to promote health. Thus, in this paper, I propose an overview of such techniques and their benefits on health by first discussing two empirical articles on wilderness therapy and then, two theoretical articles on ecotherapies.

My intention in writing this paper was to collect relevant data concerning the effects of nature on patients and demonstrate the benefits of the natural environment on well-being. Unfortunately, due to the lack of research in the field of ecopsychology, my primary Boolean search using the key words Ecopsychology AND Ecotherapy did not return any empirical data, only theoretical articles and book reviews. As a consequence, I entered the words Wilderness AND Therapy and found the relevant empirical data I was searching for.  

 Clark, J., Marmol, L., Cooley, R., & Gathercoal, K. (2004). The effects of wilderness therapy on the clinical concerns (on axes I, II, and IV) of troubled adolescents. Journal of Experiential Education, 27, 213-232.

 In this experimental article, the authors hypothesize that strenuous physical outdoor group experiences, such as those found in Wilderness Therapies (WT), can be very effective therapy forms. In fact, they believe that WT has the potential for effecting “characterological” change, especially with adolescents suffering from maladaptive behaviors. In order to effect a change, the authors believe that it is important to intervene in the early stages of personality disorders, before personality traits become more entrenched. Because of the physically and emotionally demanding nature of such experiences, one’s safety depends upon adaptive behavior within the group. As a result, participants gain in self-esteem and ego-strengths, and learn healthier coping mechanisms in a very short period.

The purpose of this study was to empirically evaluate the effects of WT on various dysfunctional personality patterns and identify the types of clinical concerns on Axes I, II, and IV for which WT is most effective. Participants were 109 (68 male, 41 female) with a mean age of 15.39, selected from a convenience sample. The program evaluated for this study was the 21-day Catherine Freer Wilderness Therapy Expeditions program (CFWTE). The statistically significant results supported the author’s hypothesis that WT would have a positive effect on the post-test immature defense, expressed concerns, dysfunctional personality patterns, and maladaptive behavior scores of participants. Furthermore, statistically significant results were also found for clinical syndromes such as: eating disorders, anxiety, depressive affect, and suicidal tendencies. Moderate effects were found for substance abuse proneness and delinquent predisposition.

The principal strength of this study is the scope of its findings and their implications for future research. Furthermore, not only did the authors base their hypothesis on previous empirical data and were able to replicate some of the results, but they also looked at the effects of WT from a holistic perspective. Such findings open the door to a brand new vision of the implication of the environment on mental health, and especially on its effects on personality disorders.

 One of the weaknesses of this study is the fact that there was no comparison group and that only one WT program was surveyed. Thus, the results cannot be generalized to other programs. Furthermore, for readers who are not familiar with this type of WT program, there is no mention of what happened during the 21 days. Only statistical results are presented, but no descriptions of the types of activities are provided. Also, with such a study, it is difficult to differentiate between the effects of tenuous and challenging physical exercise on the participants and the mere effects of just being in nature.

Despite the fact that this article was not really reader friendly and was mainly based on statistical evidence with little theoretical background and descriptive information, it holds a great potential for future research. By demonstrating that WT can be so effective on personality disorders and behavioral problems in a very short period, it is an encouragement for the implementation of more such programs in the health care system.

  Russel, K., & Phillips-Miller, D. (2002). Perspectives on the wilderness therapy process and its relation to outcome. Child and Youth Care Forum, 31, 415-437.

 The purpose of this multi-site case study was to investigate the effect the wilderness therapy process would have on adolescents with problematic behavior such as school problems, substance abuse, repressed anger, and resistance to other forms of counseling.  Participants were nine adolescent males and three adolescent females with an average age of 17, who suffered from behavioral problems and participated in one of four different wilderness programs. The average length of each program was 38 days in wilderness. In order to collect data, one of the researchers served as an observer who spent seven to-ten days in the field, observing three client cases at each program and taking notes. At the end of the program, all participants were interviewed and were asked to comment on their reasons for attending the program, what they thought of it, and what they had learned from this wilderness therapy experience.  Also, a clinical debriefing was conducted with staff members including licensed psychologists, Master’s level counselors, and social workers. The results indicated a deeper relationship with the therapist, good peer dynamic and facilitated reflection on life: especially during the solo journey into wilderness. Finally, by the end of the program, participants noted a deep desire for change.

The basic strength of this article was the fact that the author surveyed not just one wilderness program, but four. All of the programs were selected based on their inclusion in the Outdoor Behavioral Healthcare Industry Council (OBHIC), a national organization providing clinical supervision of therapeutic wilderness programs. Furthermore, the authors began by defining wilderness therapy and giving some historical perspectives. They also included in their article many of the written statements given by the participants, thus, providing the reader with a deeper and more personal understanding. Finally, the authors also discussed the therapeutic effects of the solo journey, which is comparable to the rite of passage in native cultures. In doing so, they acknowledged the fact that such transition rites are now absent in Western cultures, thus, potentially creating a void resulting in conflicting messages for adolescents, and indicated that more research in this field is needed.

The main limitation of this study is the small number of participants and the fact that all data was collected using interviews and open questions only. Furthermore, the observer interacted with the participants on a daily basis, which could have influenced the objectivity of the assessments.

Despite the limited number of participants, this article was very informative, well written, and because of its numerous case examples, was easy to read for professionals and non-professionals. The authors based their hypothesis on previous findings and produced detailed information on wilderness therapy. Furthermore, they proposed several new research ideas that seem very promising for the future of the counseling profession. Also, the authors’ suggestion that by incorporating some of the wilderness aspects such as: outdoor exercise, healthy food, journal keeping, and solo time into clinical settings, provides other clinicians with a valuable insight that could greatly benefit clients.

 Berger, R., & McLeod, J. (2005). Doing therapy in nature: developing a framework for practice. Counseling and Psychotherapy Research Journal, 1, 1-5.

 In this theoretical article, the authors present an overview of different techniques used as part of nature therapy. In their opinion, nature is a powerful “healing resource” that can be used in order to restore well-being. Since the time of industrialization, humans have lost their connection to their natural surroundings. As a result, a duality has emerged and the sense of connectedness to the environment and its living creatures has disappeared, thus generating new types of symptoms. In this article, the authors suggest we learn from our ancestors who lived in communion with the cycles of nature and carried out regular religious rituals marking changes. The purpose of such rituals was a social commitment to one’s community and a sense of order and security. Furthermore, the authors note that in our modern individualistic societies, people experience similar distress as their predecessors, such as fear of uncertainty and the unknown, but instead of rituals, seek therapy.

One of the strengths of this article is the fact that the authors acknowledge the importance of nature therapy as a vehicle for raising ecological awareness and moving from an individualistic perspective to a more collective view. Also, they discuss the value of incorporating nature into the therapeutic setting and provide the reader with concrete cases. For example, confrontation with the elements seems to trigger fears that are imbedded in one’s personality and reveal avoidance patterns. In nature, clients are faced with their own anxieties and need to learn new coping mechanisms to overcome the obstacles they encounter. Furthermore, the authors provide examples of working with the natural environment such as holding therapeutic sessions outdoors and working with the arising emotions, or bringing nature indoors, by introducing elements such as plants, stones, wood, and water into the counseling office. Thus, by providing the reader with a multitude of examples, the authors are able to demonstrate the potential value of such techniques and give a brief overview of the possibilities.

This article’s main weakness is the fact that it is not based on any empirical research. Even though the authors note that, at the present time, there is very little research evidence concerning the use of nature-based therapies, none of the existing evidence is mentioned. Unfortunately, the entire article consists of examples without concrete outcomes and no scientific data to back up their claims. Furthermore, although the authors briefly discuss rituals, there is no mention of rites of passage and vision quests. Unlike the examples provided above, such rituals can be very powerful because clients are left alone in wilderness for a few days, before returning to their base-camp and being debriefed by therapists.

Despite the lack of empirical support for this article, therapists might benefit from the information presented and incorporate some of the techniques into their own practice. Also, this article presents an array of different nature-based approaches and can serve as an introduction to the fields of ecotherapy and wilderness therapies. Considering the current state of our environment and the rising concerns linked to our own well-being, such therapies seem to be very promising.

 Surridge, J., McKie, J., Housden, J., & Whitt, D.  (2004). Wild at heart: tapping into the restorative power of the great outdoors. Mental Health Practice, 7, 20-23.

 In this article, the authors describe and discuss the benefits of a newly added program at Darwin Ward, a 20-bed mental hospital unit in England. Until recently, patients in this psychiatric ward were not given much hope and were usually never reintegrated into society. Because of the lack of activity, many patients had abandoned the hope of ever getting better and became totally dependant on the staff for daily activities. With the changes in the health care system and the new expectation of moving toward less intense rehabilitative environments, the staff at Darwin Ward was faced with a new challenge: They needed to re-orient their therapeutic approach and begin teaching their patients more independent ways of living. As a result, one the authors, while trekking in the Himalayan region, reflected on the beauty of the natural environment and on its potential therapeutic benefits. On return to the UK, he became acquainted with the emerging field of ecopsychology, which provided a reference point for the creation of the new program: Reflection. The foundation of ecopsychology is that the state of the natural environment is close to our internal, psychological state. The current destruction of our environment is understood as a projection of our anxieties. In order to bring sanity back, we need to reconnect to our surroundings and realize the beauty and oneness of nature, thereby realizing our own beauty and oneness with the elements. Therefore, the aim of the program “Reflection” was to take a few patients outdoors into wilderness and teach them new skills. By reconnecting to nature and experiencing its beauty, the few who participated in the pilot study developed a sense of belongingness and discovered new meaning in their lives. Some were reminded of their youth and felt immense freedom and joy. The program was a success and patients are now looking forward to new wilderness journeys.

 The strength of this article is its innovative nature. Most wilderness programs cater to young adolescents with behavioral problems. None of the research has yet addressed the impact of wilderness on the mentally ill adults. Therefore, this non-empirical article describes the potential benefits of nature and the outdoors on a different population. Furthermore, this article introduces the emerging field of ecopsychology and its new tenet that mental health is closely linked to environmental health, and that sanity cannot be achieved in an unhealthy environment. Thus, this new program can serve as an inspiration to other mental health settings and clinics.

The fact that this article describes a tentative program which has not yet been evaluated through empirical research is its main weakness. Unfortunately, to this day, not much research has been done in the field of ecopsychology and ecotherapy, therefore, the authors of this article had to inspire themselves from previous studies on wilderness therapies.

With this last article, the focus has moved from wilderness therapies, which give little acknowledgment to the therapeutic effects of nature itself, to ecotherapies, which stem from ecopsychology and the belief that sanity is dependant on our connection to the natural world. Thus, this new vision of sanity encompasses population as a whole and shows us a new direction toward greater fulfillment and well-being.

 Summary

There is general agreement that there has been, and continues to be, a violation of non human life on the planet and a gradual wasting of the earth.  There is an irony in the idea that the health system provides for the treatment of people with mental disorders to undergo psychotherapy while everyday social forces continue to violate nature by destroying the biosphere unabated, which in itself guarantees a steady supply of patients.

 Ecopsychology is an effort at recovery, at recalling just how, in psychological terms, we humans are part of the life process. Human healing needs to be done in concert with the healing of the larger natural world.  The emphasis is on the human-nature relationship, the link connecting psychology and ecology.

In reviewing the literature on nature-based therapies, it becomes quite clear that humans greatly benefit from the natural environment. Most of the empirical data covers the effects of wilderness therapy on adolescents with behavior problems. Apparently, being in the outdoors for prolonged periods of time and undergoing strenuous physical activity holds the potential for effecting changes of character. The statistically significant results attest to the fact that such therapy helps change maladaptive behaviors, thus enhancing the sense of responsibility, reducing substance dependence and abuse, and improves team spirit and cohesiveness. Furthermore, participants create deeper bonding with therapists when challenged by nature and respond more positively to therapy. One of the most interesting effects of such therapy is its capacity to foster a more reflective environment in which participants enjoy solo time and discover deeper meaning in their lives. In native cultures, solo time and rites of passage are inherent to the process of maturing of young adults. Such rituals allow young people to formally step into adulthood and be acknowledged and respected for it.

The powerful healing effects of nature stem from the fact that when confronted with the elements, avoidance patterns are revealed and new and healthier coping mechanisms are learned. Furthermore, by enabling patients to reconnect to nature and experience its beauty, a sense of belongingness emerges and life becomes more meaningful. In certain cases, mental health patients who had been institutionalized for many years and lost all hope were able to recollect positive memories of their childhoods and feel immense joy once more. The beauty of experimental programs such as the one conducted in the psychiatric ward in England, is that they not only hold a positive outcome for health agencies by cutting down the costs of long-term institutionalization, but also  bring back meaning into people’s lives, thereby giving them something positive to look forward to once they are released.

With ecopsychology and nature-based therapies, there is an emergence of greater respect toward the environment and the awareness of its therapeutic values. The positive and encouraging results of the current research pave the way for therapists to incorporate the healing resources of the natural world and the use of the outdoors into their practice. Hence, this new eco-awareness promotes a paradigm shift in the health professions, allowing the future generation of therapists, myself included, to redefine sanity and place the notion of mental health in a broader context.

References

 Berger, R., & McLeod, J. (2005). Doing therapy in nature: developing a framework for practice. Counseling and Psychotherapy Research Journal, 1, 1-5.

Clark, J., Marmol, L., Cooley, R., & Gathercoal, K. (2004). The effects of wilderness therapy on the clinical concerns (on axes I, II, and IV) of troubled adolescents. Journal of Experiential Education, 27, 213-232.

Fisher, A. (2002). Radical Ecopsychology. New York, NY: State University Press.

Roszak, T. (1995). Ecopsychology. San Francisco, CA: Sierra Club Books.

Russel, K., & Phillips-Miller, D. (2002). Perspectives on the wilderness therapy process and its relation to outcome. Child and Youth Care Forum, 31, 415-437.

Surridge, J. (2004). Wild at heart: tapping into the restorative power of the great outdoors. Mental Health Practice, 7, 20-23.

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• Pioneering Ecopsychology Journal Interview Released: Contact with Nature Reverses Disorders (prnewswire.com)
• ‘Eco-Therapy’ for Environmental Depression (time.com)
• How Nature Nurtures Us (psychologytoday.com)