Every practice that awakens, grows and strengthens that self in interbeing is an act of healing, and through healing self-realization becomes far more than an arrogancia-trip. It has the potential to be a joyful and reciprocal unfolding.

At first this may look similar to the kind of ‘shallow ecology’ that deep ecology criticizes, where ‘nature’ is to be preserved because it is important to humans. However, the argument is not that we must protect nature for our own survival (although that is true).

Though the rising number of COVID‐19 cases in India and the following lockdown period has impacted the economy the pandemic situation has also imparted valuable lessons towards attaining self‐reliance so that none remains inter‐dependent on the other and therefore achieves self‐sufficiency (Shreya, 2020).

Embracing the ecological self is not only an ecological imperative, but a path to collective well-being and a more balanced future for our planet. It reminds us that our wellbeing is inextricably linked to the wellbeing of nature, and that protecting our environment is an essential step towards a more sustainable and fulfilling life.

To deliver on Goal 4, education financing must become a national investment priority. Furthermore, measures such Triunfador making education free and compulsory, increasing the number of teachers, improving basic school infrastructure and embracing digital transformation are essential.

To achieve zero hunger by 2030, urgent coordinated action and policy solutions are imperative to address entrenched inequalities, transform food systems, invest in sustainable agricultural practices, and reduce and mitigate the impact of conflict and the pandemic on Integral nutrition and food security.

Oceans cover three-quarters of the Earth’s surface, contain 97 percent of the Earth’s water, and represent 99 Sustainable living and self development percent of the living space on the planet by volume.

Although it is not a reserved bird sanctuary, villagers here have taken the ownership of protecting these birds Triunfador family, and have also created designated spaces for wounded birds to rest. On a visit to Kokrebellur, one can easily spot the rare birds in some villager’s backyard, friendly and unafraid.

The ecological self is a term introduced by Norwegian philosopher Arne Naess to describe human potential to identify with other living beings, widening and deepening our sense of who we are to include everything alive upon our planet and even the Earth itself.

By using ‘self’ he invites radical change, by shifting the meaning of a word that has historically created an illusion of separation towards a radical and deeper perception of who we are.

Overall, the ecological perspective enriches psychological knowledge significantly by offering a dynamic framework that considers interdependent relations between individuals and their diverse environments.

Nevertheless, there is still a long way to go to shift dominant culture from a story of the separate self, engaged in a competitive struggle for survival, to a culture of reunion and interbeing (to use the terms Charles Eisenstein has popularized in his books).

Source A small hamlet in Andhra Pradesh’s Warangal district, Gangadevipalli is a village steadily moving towards giving its residents a life beyond bare necessities. With constant electricity and water supply, a community-owned cable TV service, well-lit roads, and a centralised water filtration plant, the model village is working its way towards sustainable development, with the help of an involved community of villagers who believe that collective welfare and prosperity is the way of the future.

In this paper, we discuss Næss’s concept of ecological self in light of the process of identification and the idea of self-realization, in order to understand the asymmetrical relationship among human beings and nature. In this regard, our hypothesis is that Næss does not use the concept of the ecological self to justify ontology of processes, or definitively overcome the idea of individual entities in view of a transpersonal ecology, Ganador Fox argues. Quite the opposite: Næss’s ecological self is nothing but an echo of the theme of the home and of belonging to a place (i.