Eco-psychology can be seen as a relatively new movement; however, it is an old way of cognition that has in many ways colored and influenced the way we live in this world. From the very beginning, people and non-people who must find their way in this world have sought ways to move beyond mere existence and move to existence in fruitful abundance and comfort; all within their existence. Eco-psychology can be defined as a study of the soul and its relationship to the natural world. The practice and study of ecopsychology leads us to a better understanding of the relationships that all beings, humans and non-human, have with each other.
Deep ecology- an idea first proposed by Arne Nast in 1973 – is a theory that requires us to study in depth the relationship between our relationship with the Earth and all its inhabitants. This connection must first be felt on a personal level, at a level that goes beyond scientific facts and in ancient places of intuition and wisdom – those places in our personal dark abyss where we really feel the pain of elephants killed for the sake of ivory, and where trees that have stood for hundreds of years are burned to make pastures for cattle, which in turn are designed to slaughter and chop in fast food. Deep ecology requires that we share the pain and suffering of our inhuman brothers and sisters so that we can find the courage to stand beside them, fight them and fight for them so that they can live in the same joy if we are. I want for us and our children.
Deep ecology is based on the departure from anthropocentrism and its overcoming, the idea that people are the only important and precious form of life. In the anthropocentric state of consciousness, people live on an imaginary peak, while all other beings are considered less important, worthy of less care and compassion. From this point of view, we do not feel the need to deal with other forms of life, as they are inferior to the “higher” person. With an anthropocentric worldview, we are encouraged to deny and/or downplay our relationship with other beings living on our planet.
Many years ago, during a trip to Ireland, I had the opportunity to talk to other people who lived in the same hostel as me. We talked about vegetarianism, and I said what bothers me the most when I eat meat is that we lose sight of our relationship with the animal from which it came, if we can just walk into the store and take something that doesn’t look like an animal. . it’s called steak or pork chop instead of cow’s or pork wrapped in polyethylene, and it can be cooked effortlessly than it took to get to the store. It seemed that the idea of having a relationship with food was the most difficult part of the idea for my fellows on the table. In general, food is considered something to be consumed only to protect us from hunger or to satisfy taste buds that depend on meat, fat, sugar and various food additives; it is rarely associated with the land on which it is grown, with water that feeds the food source, or with the air that interacts with its leaves or lungs.
In an anthropocentric worldview, relationships are something exceptional for human interaction rather than human/non-human interaction. Deep ecology requires that we deeply explore all relationships, not only those that glide across the surface of our existence, but also those that permeate our entire lives.
Deep ecology requires that we fully face all our relationships. Both human and non-human, all these relationships are necessary to sustain our own body and its ability to move around the world in harmony and health. In a truly deep ecology, we value life as it is and appreciate all the generous gifts of our planet. We enter into our relationship with the land as garden keepers, not as a horde of grasshoppers who simply pass by to feed and run. We understand the importance of developing our human relationships, and we remember this in our non-human relationships. In the spirit of Deep Ecology, we honor and respect everyone and live in a way that leaves life better than when we found it.