Reconnecting Sacred Relationship with Nature
"We cannot save the physical environment without restoring our relationship with the sacred." 5
Amid the bustling discussions about climate change, pollution, and species extinction, one critical dimension is often overlooked: the spiritual dimension. For decades, technical and policy approaches have been the mainstay in responding to environmental crises, yet damage continues. Spiritual ecology emerges as a transformative perspective that offers a fundamental diagnosis—that the ecological crisis we witness externally is a reflection of the spiritual crisis within 1 5 .
Experts like Supian from Jambi University argue that environmental damage is essentially a human problem closely related to value systems, customs, and religion in human life 1 . This article will explore how spiritual ecology not only diagnoses the root causes of environmental problems but also offers transformative solutions through changing our awareness and relationship with nature.
Pollution, climate change, and species extinction as visible manifestations
Loss of sacred connection and spiritual disorientation as root causes
Spiritual ecology is the exploration of the spiritual dimension of our current ecological crisis. The core of this approach is the understanding that the external ecological crisis we face—in the form of pollution, climate change, and species extinction—is a reflection of the internal spiritual crisis within humans 5 .
This internal crisis takes the form of loss of connection with the sacred within ourselves and in all creation. As revealed in a study, the problem of environmental damage essentially stems from a flawed concept of the relationship between humans and the natural environment 1 . We have forgotten our ancient role as guardians of the planet and extinguished the sacred fire that should continue to burn—the sacred light that nourishes all creation 5 .
One important contribution of spiritual ecology is its critique of the anthropocentrism view (humans as center) that considers nature merely as a resource to be exploited 8 . Spiritual ecology invites us to shift to a biocentric paradigm that views all life as an interconnected and valuable network.
Willow Defebaugh, Editor-in-Chief of Atmos, explains in the Mongabay podcast: "Life, nature, are interchangeable terms and humans are an undeniable part of it. I am very passionate about helping people realize the fact that they are already embedded in the web of life. It's just a matter of how aware we are of it" 9 .
In this perspective, the climate crisis is merely a symptom of a deeper disconnect, where we have lost sight of the relationship we have with the rest of life on Earth 9 .
The materialistic economic paradigm has dominated human thinking patterns, causing spiritual-ecological aspects to be neglected in development activities 6 . Seyyed Hossein Nasr, a prominent thinker in ecotheology, asserts that the ecological crisis correlates with perspectives that are not pro-nature, where modern humans have lost spiritual existence and understanding of nature that has been desacralized 8 .
This desacralization of nature has caused human relationships with nature to become transactional rather than relational. We commodify the rest of life on Earth instead of viewing non-human life as beings that have relationships with us 9 .
The solutions offered by spiritual ecology are not just rhetoric, but the practical application of eco-spirituality concepts, namely incorporating spiritual values in aspects of human environmental studies 1 . This approach includes:
Reinterpreting sacred texts to highlight stewardship and responsibility toward nature 2
UNESCO has launched initiatives to "green" schools and curricula, aiming to empower young people to play a tangible role in addressing the climate crisis 4 . UNESCO's analysis of 100 national curriculum frameworks in 2021 showed that nearly half (47%) did not mention climate change, and only 23% of teachers felt able to address climate action well in their classrooms 4 .
Environmental education has so far focused too much on delivering knowledge about environmental issues, rather than encouraging significant progress in addressing the climate crisis. Recent reports argue that education for sustainable development should focus on direct experiences more likely to bring about change 4 .
| Age Group | Learning Approach | Competencies Developed |
|---|---|---|
| 5-8 years | Sensory exploration and curiosity | Emotional relationship with nature |
| 9-12 years | Investigation and discovery | Understanding of ecological systems |
| 13-17 years | Analysis and problem solving | Ecological citizenship action skills |
| 18+ years | Leadership and advocacy | Transformative change agents |
Rather than just increasing knowledge about climate challenges, research shows that education also needs to focus on social and emotional learning and be action-oriented to achieve climate literacy and action 4 . Social and emotional learning builds:
Unfortunately, most countries still focus exclusively on knowledge-based learning in climate change education (67%), with far fewer focusing on social and emotional issues (7%) and action-oriented learning (27%) 4 .
In the religious context of Indonesia, ecotheology is used as a strategic basis for resolving the ecological crisis by utilizing religious institutions 8 . Strategies offered include:
Mainstreaming ecotheology through influential religious leaders who can guide communities toward ecological consciousness.
Integration of ecotheology concepts in pesantren (Islamic boarding schools) and religious educational institutions.
Partnership with government and NGOs to save the earth through collaborative initiatives 8 .
Inspiration from the spiritual ecology approach has been applied in programs like the Kuark Science Olympiad (OSK) 2024 with the theme "I Dare 3B for Earth: Learn, Explore, and Act" 4 . Examples of collaborative projects developed by students include:
Processing compost by utilizing perforated plastic bottle waste and adding worms by Natanael Wiraatmaja, BPK Penabur Elementary School student 4 .
Mosquito repellent candle products made from used cooking oil and plants disliked by mosquitoes by M Rayyan Ramadhan and his team 4 .
| SDGs Pillar | Action Focus | Student Project Examples |
|---|---|---|
| Healthy Life and Welfare | Health and welfare | Organic waste processing |
| Clean Water and Proper Sanitation | Access to clean water and sanitation | Water source conservation |
| Clean and Affordable Energy | Sustainable energy | Renewable energy |
| Climate Change Action | Climate change handling | Carbon footprint reduction |
| Land Ecosystems | Land ecosystem protection | Reforestation and greening |
| Marine Ecosystems | Marine ecosystem protection | Marine pollution handling |
Becoming a spiritual-ecological human requires conceptual and practical tools to restore nature amid the global environmental crisis 6 . Here is the essential "toolkit":
| Tool/Concept | Function | Application Example |
|---|---|---|
| Cosmic Awareness | Understanding human place in the cosmos | Nature meditation, contemplation |
| Stewardship Ethics | Responsibility as nature guardians | Sustainable consumption |
| Indigenous Knowledge | Traditional ecological wisdom | Regenerative agriculture |
| Ecological Ritual Practices | Honoring natural cycles | Season celebrations, gratitude practices |
| Place-Based Community | Restoring relationships with local bioregion | Conservation communities |
Spiritual ecology offers a transformative path to address the environmental crisis by touching its root causes—the spiritual crisis in human relationships with nature. This approach invites us not only to save the planet physically but also to restore sacred relationships with the entire web of life 5 .
As reminded by many spiritual ecology thinkers, we are responsible for keeping the sacred fire that should continue to burn—the sacred light that nourishes all creation 5 . Currently, that light is growing dimmer due to an increasingly soulless and fragmented culture 5 .
However, every individual can contribute to this spiritual revolution. Willow Defebaugh reminds us that it only takes 3.5% of the public engaged in nonviolent resistance for a movement to succeed 9 . We don't need to be "perfect environmentalists" to be part of this conversation 9 .
of population needed for successful movement
Ultimately, the journey to become spiritual-ecological humans is about reweaving broken relationships—with ourselves, with our communities, with more than other humans, and with the wider cosmos. As written by Supian, becoming spiritual-ecological humans can provide solutions to environmental crises and minimize environmental crises for the ecological sustainability of creation 6 . This is the most important legacy we can leave for future generations.
The path of spiritual ecology invites each of us to participate in the great work of our time: healing our relationship with the Earth and all its inhabitants.