Its writers show how the health of the planet is inextricably linked to the psychological health of humanity, individually and collectively. Contributors to this volume include the premier psychotherapists, thinkers, and eco-activists working in this field. James Hillman, the world-renowned Jungian analyst, identifies as the “one core issue for all psychology” the nature and limits of human identity, and relates this to the condition of the planet. Earth Island Institute head Carl Anthony argues for “a genuinely multicultural self and a global civil society without racism” as fundamental to human and earthly well-being. And Buddhist writer and therapist Joanna Macy speaks of the need to open up our feelings for our threatened planet as an antidote to environmental despair. “Is it possible,” asks co-editor Theodore Roszak, “that the planetary and the personal are pointing the way forward to some new basis for a sustainable economic and emotional life?” Ecopsychology in practice has begun to affirm this, aided by these definitive writings.

    Earth, air, fire and water are the four elements worshiped in many indigenous cultures and celebrated in earth–based spiritualities such as Wicca. In The Earth Path, America's best–known witch offers readers a primer on how to open our eyes to the world around us, respect nature's delicate balance, and draw upon its tremendous powers.Filled with inspiring meditations, chants, and blessings, it offers healing for the spirit in a stressed world and helps readers find their own sources of strength and renewal.Will appeal to Starhawk's traditional Pagan, New Age, and feminist readership.Young women newly interested in magic and witchcraft.A new and growing generation of those involved in ecology

    Much like human families, tree parents live together with their children, communicate with them, and support them as they grow, sharing nutrients with those who are sick or struggling and creating an ecosystem that mitigates the impact of extremes of heat and cold for the whole group. As a result of such interactions, trees in a family or community are protected and can live to be very old. In contrast, solitary trees, like street kids, have a tough time of it and in most cases die much earlier than those in a group.Drawing on groundbreaking new discoveries, Wohlleben presents the science behind the secret and previously unknown life of trees and their communication abilities; he describes how these discoveries have informed his own practices in the forest around him. As he says, a happy forest is a healthy forest, and he believes that eco-friendly practices not only are economically sustainable but also benefit the health of our planet and the mental and physical health of all who live on Earth.

    This collection amasses a definitive group of Naess' most important works in which he calls for nonviolent, cooperative action to protect the Earth. Rich with observations, insights, and anecdotes, Naess' writings draw from Eastern religious practices, Gandhian nonviolent direct action, and Spinozan unity systems. Playful and compassionate in tone, Ecology of Wisdom showcases Naess' exceptional enthusiasm, wit, and spiritual fascination with nature, while educating each of us about the steps we must take to rescue the planet and illuminating the relevance of this important environmental advocate.

    Among the ironies and entanglements resulting from this goal are the sale of nature in our malls through the Nature Company, and the disputes between working people and environmentalists over spotted owls and other objects of species preservation.The problem is that we haven't learned to live responsibly in nature. The environmentalist aim of legislating humans out of the wilderness is no solution. People, Cronon argues, are inextricably tied to nature, whether they live in cities or countryside. Rather than attempt to exclude humans, environmental advocates should help us learn to live in some sustainable relationship with nature. It is our home.

    The area immediately next to Luna had already been stripped and, because, as many believed, nothing was left to hold the soil to the mountain, a huge part of the hill had slid into the town of Stafford, wiping out many homes.Over the course of what turned into an historic civil action, Hill endured El Nino storms, helicopter harassment, a ten-day siege by company security guards, and the tremendous sorrow brought about by an old-growth forest's destruction. This story--written while she lived on a tiny platform eighteen stories off the ground--is one that only she can tell.Twenty-five-year-old Julia Butterfly Hill never planned to become what some have called her--the Rosa Parks of the environmental movement. Shenever expected to be honored as one of Good Housekeeping's "Most Admired Women of 1998" and George magazine's "20 Most Interesting Women in Politics," to be featured in People magazine's "25 Most Intriguing People of the Year" issue, or to receive hundreds of letters weekly from young people around the world. Indeed, when she first climbed into Luna, she had no way of knowing the harrowing weather conditions and the attacks on her and her cause. She had no idea of the loneliness she would face or that her feet wouldn't touch ground for more than two years. She couldn't predict the pain of being an eyewitness to the attempted destruction of one of the last ancient redwood forests in the world, nor could she anticipate the immeasurable strength she would gain or the life lessons she would learn from Luna. Although her brave vigil and indomitable spirit have made her a heroine in the eyes of many, Julia's story is a simple, heartening tale of love, conviction, and the profound courage she has summoned to fight for our earth's legacy.

    He joins the healing of the land to the process of purifying the human spirit and proposes a way of life and a way of farming in which such healing can take place.

    What is the psychological mechanism that allows us to know something is true but act as if it is not? George Marshall’s search for the answers brings him face to face with Nobel Prize–winning psychologists and Texas Tea Party activists; the world’s leading climate scientists and those who denounce them; liberal environmentalists and conservative evangelicals. What he discovers is that our values, assumptions, and prejudices can take on lives of their own, gaining authority as they are shared, dividing people in their wake.With engaging stories and drawing on years of his own research, Marshall argues that the answers do not lie in the things that make us different, but rather in what we share: how our human brains are wired—our evolutionary origins, our perceptions of threats, our cognitive blind spots, our love of storytelling, our fear of death, and our deepest instincts to defend our family and tribe. Once we understand what excites, threatens, and motivates us, we can rethink climate change, for it is not an impossible problem. Rather, we can halt it if we make it our common purpose and common ground. In the end, Don’t Even Think About It is both about climate change and about the qualities that make us human and how we can deal with the greatest challenge we have ever faced.

    Vandana Shiva examined the impact of the first Green Revolution on the breadbasket of India. In a cogent empirical argument, she shows how the 'quick fix' promise of large gains in output pushed aside serious pursuit of an alternative agricultural strategy grounded in respect for the environmental wisdom of peasant systems and building an egalitarian, needs-prientated agriculture consistent with the village-based, endogenous political traditions of Gandhism. Dr Shiva documents the destruction of genetic diversity and soil fertility that resulted and in highly original fashion shows how the Green Revolution also contributed to the acute social and political conflicts now tearing the Punjab apart. Set in the context of a sophisticated critique of the privileged epistemological position achieved by modern science, whereby it both aspires to provide technological solutions for social and political problems while at the same time disclaiming responsibility for the new problems which it creates in its wake, the author looks to the future in an analysis of a new project to apply the latest Gene Revolution technology to India and warns of the further environmental and social damage which will ensue.

    He shows that by consciously opening the doors of perception, we can reconnect with the living intelligences in Nature as kindred beings, become again wild scientists, nondomesticated explorers of a Gaian world just as Goethe, Barbara McClintock, James Lovelock, and others have done. For as Einstein commented, “We cannot solve the problems facing us by using the same kind of thinking that created them.” Buhner explains how to use analogical thinking and imaginal perception to directly experience the inherent meanings that flow through the world, that are expressed from each living form that surrounds us, and to directly initiate communication in return. He delves deeply into the ecological function of invasive plants, bacterial resistance to antibiotics, psychotropic plants and fungi, and, most importantly, the human species itself. He shows that human beings are not a plague on the planet, they have a specific ecological function as important to Gaia as that of plants and bacteria. Buhner shows that the capacity for depth connection and meaning-filled communication with the living world is inherent in every human being. It is as natural as breathing, as the beating of our own hearts, as our own desire for intimacy and love. We can change how we think and in so doing begin to address the difficulties of our times.

    The book documents the adverse environmental effects caused by the indiscriminate use of pesticides. Carson accused the chemical industry of spreading disinformation, and public officials of accepting the industry's marketing claims unquestioningly.The book appeared in September 1962 and the outcry that followed its publication forced the banning of DDT and spurred revolutionary changes in the laws affecting our air, land, and water. Carson’s book was instrumental in launching the environmental movement.

    But do those of us who accept the reality of human-caused climate change truly believe it? If we did, surely we would be roused to act on what we know. Will future generations distinguish between those who didn’t believe in the science of global warming and those who said they accepted the science but failed to change their lives in response?In We Are the Weather, Jonathan Safran Foer explores the central global dilemma of our time in a surprising, deeply personal, and urgent new way. The task of saving the planet will involve a great reckoning with ourselves—with our all-too-human reluctance to sacrifice immediate comfort for the sake of the future. We have, he reveals, turned our planet into a farm for growing animal products, and the consequences are catastrophic. Only collective action will save our home and way of life. And it all starts with what we eat—and don’t eat—for breakfast.

    Haraway offers provocative new ways to reconfigure our relations to the earth and all its inhabitants. She eschews referring to our current epoch as the Anthropocene, preferring to conceptualize it as what she calls the Chthulucene, as it more aptly and fully describes our epoch as one in which the human and nonhuman are inextricably linked in tentacular practices. The Chthulucene, Haraway explains, requires sym-poiesis, or making-with, rather than auto-poiesis, or self-making. Learning to stay with the trouble of living and dying together on a damaged earth will prove more conducive to the kind of thinking that would provide the means to building more livable futures. Theoretically and methodologically driven by the signifier SF—string figures, science fact, science fiction, speculative feminism, speculative fabulation, so far—Staying with the Trouble further cements Haraway's reputation as one of the most daring and original thinkers of our time.

    Tracing a wide range of groups—radical environmental activists, lifestyle-focused bioregionalists, surfers, new-agers involved in “ecopsychology,” and groups that hold scientific narratives as sacred—Taylor addresses a central theoretical question: How can environmentally oriented, spiritually motivated individuals and movements be understood as religious when many of them reject religious and supernatural worldviews? The “dark” of the title further expands this idea by emphasizing the depth of believers' passion and also suggesting a potential shadow side: besides uplifting and inspiring, such religion might mislead, deceive, or in some cases precipitate violence. This book provides a fascinating global tour of the green religious phenomenon, enabling readers to evaluate its worldwide emergence and to assess its role in a critically important religious revolution.

    He answers an ad in a local newspaper from a teacher looking for serious pupils, only to find himself alone in an abandoned office with a full-grown gorilla who is nibbling delicately on a slender branch. "You are the teacher?" he asks incredulously. "I am the teacher," the gorilla replies. Ishmael is a creature of immense wisdom and he has a story to tell, one that no other human being has ever heard. It is a story that extends backward and forward over the lifespan of the earth from the birth of time to a future there is still time save. Like all great teachers, Ishmael refuses to make the lesson easy; he demands the final illumination to come from within ourselves. Is it man's destiny to rule the world? Or is it a higher destiny possible for him-- one more wonderful than he has ever imagined?