Page - 223 - in Biodiversity and Health in the Face of Climate Change

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 reli- gious 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 interconnec- tion 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 habi- tats, supporting environmental regulations, and protesting polluters (B.  Taylor 2012). These feelings of connection, humility and transcendence align with con- cepts of spiritual well-being outlined in Sect. 10.2. Historian Michael P.  Nelson claims that people commonly argue for wilder- ness 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 inter- related 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 transcen- dence 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