223
10.3.1.3 Nature Spirituality
Apart from the discrete traditions discussed above, our review of the literature found
voluminous sources on ‘nature spirituality’, which can be related to particular religious traditions or its own orientation (e.g. Gottlieb 2013). In his book on nature
spirituality, B. Taylor (2009) defines ‘dark green religion’ as that “in which nature
is sacred, has intrinsic value, and is therefore due reverent care” (p. 10). Contemporary
nature spiritualities combine indigenous, Asian, Western and scientific sources to
foster biophilic kinship, reverence and humility, and a metaphysics of interconnection and interdependence wherein biological diversity is intrinsically valuable and
sacred, and thus worthy of defense (B. Taylor 2009, 2012). Related worldviews
include deep ecology (Sessions 1995), eco-spirituality (Cummings 1991) and other
earth-based spiritualities. Examples of biodiversity conservation actions rooted in
nature spirituality include protecting endangered species, preserving natural habitats, supporting environmental regulations, and protesting polluters (B. Taylor
2012). These feelings of connection, humility and transcendence align with concepts of spiritual well-being outlined in Sect. 10.2.
Historian Michael P. Nelson claims that people commonly argue for wilderness preservation because nature is a “site for spiritual, mystical, or religious
encounters: places to experience mystery, moral regeneration, spiritual revival,
meaning, oneness, unity, wonder, awe, inspiration, or a sense of harmony with the
rest of creation – all essential religious experiences” (quoted in Gottlieb 2006b,
p. 15). This motive is amply demonstrated across a variety of religious and
spiritual traditions, linking various spiritual ecologies (Sponsel 2012) with
experiences of spiritual well-being and biodiversity conservation. The indigenous
traditions, world religions, alternative spiritualities and nature spiritualities
described in Sect. 10.3.1 promote a view of humans as interdependent and interrelated with the rest of the natural world, living in reverential humility with fellow
natural beings, and thus inspiring ecological activism. These worldviews and their
related practices can result in conservation of biodiversity and increased spiritual
well-being, expressed through experiences of connection, meaning and transcendence in nature.
10.3.2 Sacred Places as Repositories of Biodiversity
In addition to spiritual beliefs and practices that can foster respect and action for
biodiversity, we found ample sources on sacred natural sites as repositories of
biodiversity. Spiritual values and taboos associated with sacred natural sites can
help to preserve biodiversity (Dudley et al. 2009, 2010; Verschuure et al. 2010). In
this context, sacred places are natural areas that have special significance for local
communities, often linked to religious myths or rites. In their review of this topic,
Dudley Higgins-Zogib and Mansourian (2009) conclude that sacred natural sites,
10 Biodiversity and Spiritual Well-being
10.3.1.3 Nature Spirituality
Apart from the discrete traditions discussed above, our review of the literature found
voluminous sources on ‘nature spirituality’, which can be related to particular religious traditions or its own orientation (e.g. Gottlieb 2013). In his book on nature
spirituality, B. Taylor (2009) defines ‘dark green religion’ as that “in which nature
is sacred, has intrinsic value, and is therefore due reverent care” (p. 10). Contemporary
nature spiritualities combine indigenous, Asian, Western and scientific sources to
foster biophilic kinship, reverence and humility, and a metaphysics of interconnection and interdependence wherein biological diversity is intrinsically valuable and
sacred, and thus worthy of defense (B. Taylor 2009, 2012). Related worldviews
include deep ecology (Sessions 1995), eco-spirituality (Cummings 1991) and other
earth-based spiritualities. Examples of biodiversity conservation actions rooted in
nature spirituality include protecting endangered species, preserving natural habitats, supporting environmental regulations, and protesting polluters (B. Taylor
2012). These feelings of connection, humility and transcendence align with concepts of spiritual well-being outlined in Sect. 10.2.
Historian Michael P. Nelson claims that people commonly argue for wilderness preservation because nature is a “site for spiritual, mystical, or religious
encounters: places to experience mystery, moral regeneration, spiritual revival,
meaning, oneness, unity, wonder, awe, inspiration, or a sense of harmony with the
rest of creation – all essential religious experiences” (quoted in Gottlieb 2006b,
p. 15). This motive is amply demonstrated across a variety of religious and
spiritual traditions, linking various spiritual ecologies (Sponsel 2012) with
experiences of spiritual well-being and biodiversity conservation. The indigenous
traditions, world religions, alternative spiritualities and nature spiritualities
described in Sect. 10.3.1 promote a view of humans as interdependent and interrelated with the rest of the natural world, living in reverential humility with fellow
natural beings, and thus inspiring ecological activism. These worldviews and their
related practices can result in conservation of biodiversity and increased spiritual
well-being, expressed through experiences of connection, meaning and transcendence in nature.
10.3.2 Sacred Places as Repositories of Biodiversity
In addition to spiritual beliefs and practices that can foster respect and action for
biodiversity, we found ample sources on sacred natural sites as repositories of
biodiversity. Spiritual values and taboos associated with sacred natural sites can
help to preserve biodiversity (Dudley et al. 2009, 2010; Verschuure et al. 2010). In
this context, sacred places are natural areas that have special significance for local
communities, often linked to religious myths or rites. In their review of this topic,
Dudley Higgins-Zogib and Mansourian (2009) conclude that sacred natural sites,
10 Biodiversity and Spiritual Well-being