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A special issue of Religions (ISSN 2077-1444). This special issue belongs to the section "Religions and Humanities/Philosophies".

Deadline for manuscript submissions: closed (31 December 2025) | Viewed by 12167

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Prof. Dr. Cristóbal Serrán-Pagán y Fuentes

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Guest Editor

Department of Philosophy, Palacky University, 779 00 Olomouc, Czech Republic
Interests: comparative mysticism; Spanish mysticism; St. John of the Cross; Thomas Merton; Teilhard de Chardin; world religions; philosophy of religion; interfaith dialogue; philosophy, religion and films; the interface of science and religion
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Special Issue Information

Dear Colleagues,

The ecological crises that we are experiencing around the world from an increased occurance of natural phenomena such as fires, droughts, floods, hurricanes, tornadoes, typhoons, and so on, cannot be ignored any longer: the future of the Earth and her children is at stake. Scientists have been predicting these natural castrophic events for decades based on data collected over the last century. Yet, there are people and institutions who are not willing to acknowledge this urgent call to action, for many different reasons. It is from this point that this Special Issue on Mysticism and Nature draws its significance. That is, we are in urgent need of finding new ways in which to address the impact of climate change and global warming for human and non-human beings living on Earth.

We are pleased to welcome the submission of your recent work to this Special Issue, addressing how any authentic mystic (for instance, Laozi, Zhuangzi, Nhat Hanh, the XIV Dalai Lama, Francis of Assisi, Blake, Thoreau, J. Muir, A. Schweitzer, Einstein, Merton, E. Cardenal, L. Boff, de Chardin, R. Panikkar, T. Berry, G. Snyder, B. Lopez, W. Berry, A. Naess, Ruether, McFague, M. Fox, Rohr, Pope Francis, K. Armstrong, and Starhawk, among many others) examined at least one major environmental, spiritual, or eco-justice issue through contemplation or criticism (for example, animal rights, land rights, indigenous rights, ecofeminism, overpopulation, global diseases, healing and reconciliation, war and peace, interfaith and ecumenical meeting, etc.). The overall focus of this Special Issue is to examine their spiritual legacies on what sort of eco-wisdom is available to us in the twenty first century. The purpose of this Special Issue is to bring together the work of scholars from different fields of research in a cross-cultural and interdisciplinary way. The aim is to expand on the existing literature currently available and to make clear why these mystics from different cultures and religious traditions were involved in raising awareness on the importance of living in harmony with nature by taking mindful steps to living more sustainably. We request that, prior to submitting a manuscript, potential authors submit a proposed title and an abstract of 200 to 300 words summarizing their intended contribution, sent to the Guest Editor. Full manuscripts will undergo double-blind peer review. Samples can be found on our website of recent publications of Religions, such as 'Mysticism and Social Justice', or 'Spanish Mysticism', each of which I had the great fortune to edit and contribute to myself. All published articles are freely and publically accessible.

We look forward to receiving your scholalrly contributions.

Prof. Dr. Cristobal Serran-Pagan Y Fuentes
Guest Editor

Manuscript Submission Information

Manuscripts should be submitted online at www.mdpi.com by registering and logging in to this website. Once you are registered, click here to go to the submission form. Manuscripts can be submitted until the deadline. All submissions that pass pre-check are peer-reviewed. Accepted papers will be published continuously in the journal (as soon as accepted) and will be listed together on the special issue website. Research articles, review articles as well as short communications are invited. For planned papers, a title and short abstract (about 250 words) can be sent to the Editorial Office for assessment.

Submitted manuscripts should not have been published previously, nor be under consideration for publication elsewhere (except conference proceedings papers). All manuscripts are thoroughly refereed through a double-blind peer-review process. A guide for authors and other relevant information for submission of manuscripts is available on the Instructions for Authors page. Religions is an international peer-reviewed open access monthly journal published by MDPI.

Please visit the Instructions for Authors page before submitting a manuscript. The Article Processing Charge (APC) for publication in this open access journal is 1800 CHF (Swiss Francs). Submitted papers should be well formatted and use good English. Authors may use MDPI's English editing service prior to publication or during author revisions.

Keywords

ecological spirituality
ecofeminism
deep ecology
indigenous rights
animal rights
land rights
holism
panentheism
pantheism
cosmic interdependence
anthropocentrism
animism
conservationism
creation spirituality
New England transcendentalism
goddess movement
nonviolence
stewardship
vegetarianism

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Published Papers (12 papers)

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Research

20 pages, 354 KB

Open AccessArticle

The Human–Nature Relationship in the Mind of Yunus Emre: A Mystical Reading on Amanah Consciousness

by Muhammadullah Haji Moh Naseem and Meryem Gürbüz

Religions 2026, 17(5), 554; https://doi.org/10.3390/rel17050554 (registering DOI) - 3 May 2026

Abstract

This study examines the human–nature relationship in the thoughts of Yunus Emre (d. ca. 1320) and addresses the Qur’anic positioning of humanity as laden with responsibility through the idea of amanah (entrustment), while focusing on Yunus Emre’s reflections on this concept as both a mystical stance and a moral state. His poems place humanity not as an absolute claim of ownership over the world and other beings, but rather within a relationship based on testimony, decency, and equality. He presents nature not as an object requiring protection or an area needing transformation but as a framework for contemplation and reflection in which the divine order is visible. In this context, humans’ established relationship with the world reflects a stance determined not by domination or interference but by a consciousness of limitation and a sense of moderation. By revealing the aspects of his understanding of humanity and nature that overlap with the concept of amanah in Islamic thought, this study argues that this overlap should be evaluated not as conceptual equivalence but rather in terms of mystical and moral affinity. This approach aims to demonstrate how Yunus Emre’s ideas, while not offering direct solutions to modern environmental debates, provide a historical mystical perspective that allows for a rethinking of the human–nature relationship. Full article

(This article belongs to the Special Issue Mysticism and Nature)

12 pages, 214 KB

Open AccessArticle

God in Nature, God in Christ, God in Religions: Bede Griffiths’s Mysticism, and Its Ambiguities

by Tibor Görföl

Religions 2026, 17(3), 402; https://doi.org/10.3390/rel17030402 - 22 Mar 2026

Viewed by 379

Abstract

Bede Griffiths is considered one of the pioneers of interfaith theology. He sought to establish a profound connection between different religious traditions at a time when even Christian ecumenism was still in its infancy. His spirituality, nourished by monastic sources, and his mystical teachings devoted an unusually high degree of attention to the problem of nature. According to his own interpretation, he first found God in nature, then in Christ and the Church, and finally in the comprehensive horizon of religions. This article attempts to demonstrate that his theology of religions, which reflects an explicitly mystical approach, is not simply pluralistic in orientation, but remains committed to Christianity, yet presupposes an almost forced harmony between different religious traditions. An analysis of Griffiths’s most important texts reveals a series of ambiguities and inconsistencies in his thinking that are rarely examined in the relevant literature. By analyzing Griffiths’s mysticism, his conception of nature, and his theology of religions, the article argues that his thinking is still so nuanced and complex that it has potential for the future. Full article

(This article belongs to the Special Issue Mysticism and Nature)

24 pages, 400 KB

Open AccessArticle

Śrīmad Rājcandra’s Spiritual Biophilia from a Jain Perspective

by Cogen Bohanec

Religions 2026, 17(3), 310; https://doi.org/10.3390/rel17030310 - 2 Mar 2026

Viewed by 768

Abstract

This interdisciplinary study expands the concept of biophilia by integrating a mystical dimension—spiritual biophilia—through an in depth exploration of biophilic themes in the works of modern Jain Ācārya Śrīmad Rājcandra. This paper aims to expand the concept of biophilia by incorporating a mystical aspect—spiritual biophilia—to emphasize the holistic nurturing of both the planet and the human spirit, promoting ecological ethics in the form of understanding a human spiritual connection to nature in contemporary society. By combining insights from ecology, mysticism, and Jain philosophy, this research aims to foster a deeper appreciation of nature’s inherent value and promote ecological ethics. Śrīmad’s writings and mystical insights provide valuable perspectives on how spiritual experiences can deepen connections to ecological preservation, foster interfaith dialogues on global environmental issues, and enrich contemporary environmental humanities through a biophilia lens. His insights support the biophilia hypothesis and its link to mystical experiences from a Jain perspective, potentially encouraging ethical stewardship and environmental care. The paper discusses key principles of biophilia and their significance to environmental ethics, focusing on mutual respect and ethical considerations for all living entities. It explores spiritual biophilia in Śrīmad Rājcandra’s writings and engages with traditional texts from his lineage that align with the biophilia hypothesis, advocating for sustainable living and environmental stewardship. By integrating a Jain perspective, this study seeks to enhance the biophilia hypothesis with spiritual and moral dimensions, promoting a deeper appreciation of nature’s inherent value with broader implications for environmental education, policy, community engagement, and personal commitment to connecting with and preserving the natural world by considering the spiritual dimensions of human-nature relationships. Full article

(This article belongs to the Special Issue Mysticism and Nature)

22 pages, 264 KB

Open AccessArticle

At Home in the World: Thomas Merton and Rosemary Ruether on the Beloved Creation

by Cristobal Serran-Pagan y Fuentes

Religions 2026, 17(3), 301; https://doi.org/10.3390/rel17030301 - 1 Mar 2026

Viewed by 536

Abstract

This article examines the exchange of ideas between Merton and Ruether on creation. Merton’s sacramental views and Ruether’s eco-feminist perspectives rooted in an incarnational spirituality can serve as a corrective to those who regard the Earth as an object of consumerism, which leads to the degradation and the desacralization of matter. I will examine how the way out offered by Merton and Ruether reflects an integral eco-spirituality responsive to and in resonance with the supreme reality that permeates everything. As Rosemary Ruether, Sallie McFague, Elizabeth Johnson, and other Christian eco-feminists have described in metaphorical language, the world may be conceived of as a kind of self-giving activity of God’s body in feminine terms. According to this view, a constant birth of life is taking place in a universe ultimately rooted in the cosmic womb of divine love to which Ruether referred as the Great Mother. I will show examples of their writings where both Merton and Ruether highly emphasized the importance of seeing the good creation reflecting God’s love for all creatures. I will conclude by pondering on the ecological implications of their writings, where they address the environmental threats that global warming and climate change caused by humans pose to Mother Earth. Full article

(This article belongs to the Special Issue Mysticism and Nature)

12 pages, 225 KB

Open AccessArticle

Connecting Amid the Chaos: Gary Snyder’s Vision of the ‘Great Earth Sangha’ in the Anthropocene

by Sadhna Swayamsidha and Swarnalatha Rangarajan

Religions 2026, 17(2), 254; https://doi.org/10.3390/rel17020254 - 18 Feb 2026

Viewed by 602

Abstract

Gary Snyder’s vision of the ‘great earth sangha’ articulates a philosophy of ecological awakening in which spiritual, ethical, and affective relationships connect all forms of life into a cohesive and sacred web of interbeing. The concept of the ‘great earth sangha’ embodies a profound sense of ‘oneness,’ in which the dichotomy between the self and the other dissolves, leading to a realisation of the Earth as a sentient, experiential, and pulsating entity. Inspired by the holistic perspectives of Buddhism and the resonances of Indigenous cosmologies, Snyder’s idea of the ‘great earth sangha’ represents a heightened consciousness and an “emotional intelligence” that fosters compassion, love, care and empathy for all beings in the world. For Snyder, the great earth sangha is a practice—a way of living in mindful ecological engagement. It is embedded with the principles of sila (morality), which foregrounds visions of harmonious coexistence and ecological kinship. This article argues that Snyder’s idea of the ‘great earth sangha’ offers a counter-anthropocentric perspective that subverts entrenched human-centred hierarchies by situating human identity within a communal web of existence. The article discusses how Snyder redefines the notion of ‘community’ as an inclusive, interdependent network that transcends human boundaries and embraces all planetary beings. Finally, the article explores how Snyder’s holistic vision propounds a restorative path that centres on ideas of ethics, affect, justice, responsibility and stewardship. Full article

(This article belongs to the Special Issue Mysticism and Nature)

22 pages, 395 KB

Open AccessArticle

Ecosufism in the Thought of Ibn ʿArabī and Rūmī: Unity, Nature and Ecological Ethics in Sufi Metaphysics

by Büşra Çakmaktaş

Religions 2026, 17(2), 237; https://doi.org/10.3390/rel17020237 - 15 Feb 2026

Viewed by 880

Abstract

This article examines the ontological and ethical foundations of ecosufism through the views articulated by Muḥyiddīn Ibn ʿArabī (d. 638 AH/1240 CE) and Mawlānā Jalāl al-Dīn Rūmī (d. 672 AH/1273 CE) in their major works. Its central argument is that these two foundational figures of Sufi metaphysics offer a coherent, theocentric account of the human–nature relationship grounded in the principles of waḥdat (unity) and tajallī (self-disclosure). Conceiving the cosmos as a living and conscious reality, Ibn ʿArabī and Rūmī further deepen this ontological vision through the Qurʾānic notions of khilāfah (vicegerency) and amānah (trust). These concepts are explained in Ibn ʿArabī’s teaching of al-insān al-kāmil (the Perfect Man) and in Rūmī’s teachings on humility and mercy, as both an ontological and ethical responsibility. This responsibility is expressed through the practical and ethical virtue of iʿtidāl (moderation), which limits the use of natural resources by humans. In this sense, ecosufism stands in clear opposition to anthropocentric approaches, rejecting the reduction of nature to a mere means to human ends. The study also shows that, without claiming any historical origin or conceptual identity, there are notable parallels between the foundations of ecosufism and modern ecological approaches. In this respect, meaningful points of convergence can be identified between ecosufism’s ontological and ethical framework and contemporary perspectives such as deep ecology, the intrinsic value of nature, the idea of a living cosmos, panpsychism, environmental stewardship, and environmental virtue ethics. The article argues that ecosufism, as an understanding that explains human–nature relationships both in a metaphysical sense and how this relationship should be reflected in concrete practices, has the potential to contribute to today’s ecological problems at both the theoretical and practical levels. Full article

(This article belongs to the Special Issue Mysticism and Nature)

16 pages, 238 KB

Open AccessArticle

A Reading of Pope Francis’ Laudato Si’ and Laudate Deum from the Perspective of Theology of the People

by Marcela Raggio

Religions 2026, 17(2), 231; https://doi.org/10.3390/rel17020231 - 13 Feb 2026

Viewed by 455

Abstract

Pope Francis’ first encyclical, Laudato Si’, set the tone of much of his reflection about the environment. The earth is not considered from a naturalistic scientific perspective, but as the “common home”, where caring for the planet means caring for each other. Eight years later, the Pope issued an exhortation, Laudate Deum in which he again called for mutual care and concern for the environment. This article aims to read and analyze both texts in their expression of Theology of the People’s principles, developed in Argentina in the late 1960s and early 1970s. Exploration, hermeneutic interpretation and an analysis of Pope Francis’ way of textually connecting people and the environment in Laudato Si’ and Laudate Deum will show how he was a mystic in the tradition of Theology of the People, who emphasized in his ecological messages people’s faith and their relation with the earth. Full article

(This article belongs to the Special Issue Mysticism and Nature)

22 pages, 396 KB

Open AccessArticle

Laozi’s Concept of Dao and Emerson’s Belief in the “Over-Soul”: A Comparison of Views on Nature Within the Context of Ecological Religion

by Pinghua Liu

Religions 2026, 17(2), 215; https://doi.org/10.3390/rel17020215 - 11 Feb 2026

Viewed by 906

Abstract

In the face of escalating ecological crises, this study explores the ecological wisdom embedded in Laozi’s concept of “Dao” and Ralph Waldo Emerson’s belief in the “Over-Soul,” conducting a systematic comparative analysis of their views on nature within the framework of ecological religion. Laozi’s “Dao” serves as the cornerstone of Daoist thought, emphasizing the unity of heaven, earth, and humans as the origin and governing law of the universe. It advocates “Dao follows nature” (道法自然), urging humans to relinquish excessive interference and utilitarian desires, humbly integrating into nature’s inherent rhythms for harmonious coexistence while inspiring reverence for nature’s sacredness and inherent worth. Emerson’s “Over-Soul,” central to New England Transcendentalism, posits a universal spirit permeating all existence, with nature as its outward manifestation and symbolic expression of the divine. Through direct engagement with nature, individuals access spiritual elevation, moral insight, and reverence for all life forms. Despite distinct cultural origins, both Laozi and Emerson sacralize nature, foster opposition to anthropocentric exploitation, and envision harmonious human–nature relations—albeit through different pathways: Wuwei and surrender for Laozi; intuitive communion for Emerson. While their metaphysical visions do not fully align with modern ecocentric notions of objective intrinsic value (as articulated in contemporary environmental ethics), they offer profound resources for reverent coexistence. This comparative study deepens cross-cultural understanding of ecological wisdom, challenging modernity’s instrumental worldview and providing philosophical insights for constructing a rational, reverent ecological ethic. By bridging Eastern and Western mystical traditions, it highlights their shared potential to inspire sustainable development, spiritual renewal, and a transformative shift toward coexistence with the non-human world. Full article

(This article belongs to the Special Issue Mysticism and Nature)

30 pages, 509 KB

Open AccessFeature PaperArticle

Natural Metaphors: Expressions of Mystical Experience in John of the Cross, Etty Hillesum, and Björk

by Anderson Fabián Santos Meza

Religions 2025, 16(12), 1531; https://doi.org/10.3390/rel16121531 - 4 Dec 2025

Viewed by 1446

Abstract

In the twenty-first century, academic approaches to mysticism often risk reducing the Mystery to an object of erudition and historical distance, as if mystical experience belonged solely to a pre-modern past. Yet, when one encounters the “natural metaphors” that emerge within mystical writings—images of rivers, gardens, fire, and wind—it becomes almost impossible to silence the invitation to perceive the sacred as still unfolding in the present. This article proposes an embodied and associative reflection that brings into conversation the poetry of John of the Cross (1542–1591), the intimate diaries of Etty Hillesum (1914–1943), and the musical and visual work of the contemporary artist Björk Guðmundsdóttir (b. 1965). Through this triadic encounter, I argue that natural metaphors are not mere literary ornaments but symbolic languages that articulate the ineffable through the elemental languages of the earth. They sustain a theology of embodiment, relationality, and transformation that traverses epochs and artistic media. The study also seeks to fracture rigid and hegemonic readings that have confined mystical texts within colonial geographies of interpretation—readings that domesticate spiritual experience through rigid doctrinal frameworks. In contrast, this essay advocates for a decolonial hermeneutics of the mystical imagination, one that recognizes how the natural, the esthetic, and the spiritual interweave in the polyphony of the world. By reading John of the Cross, Hillesum, and Björk together, I suggest that mystical experience continues to unfold today through poetry, diary, and sound—where theology becomes not only a matter of thought but of vibration, beauty, and embodied openness to the Mystery. Full article

(This article belongs to the Special Issue Mysticism and Nature)

18 pages, 350 KB

Open AccessArticle

Ecotheological Implications of the Qur’anic Verses on Tawbah (Repentance): An Analysis from a Sufi Perspective

by Ibrahim Erol

Religions 2025, 16(12), 1529; https://doi.org/10.3390/rel16121529 - 4 Dec 2025

Viewed by 984

Abstract

This study examines the ecotheological implications attributed to tawbah (repentance) in the Qur’an and the interpretations of the subject by Sufi exegetes. While numerous Qur’anic verses address tawbah, some indicate that it extends beyond the forgiveness of individual sins to encompass ecological consequences. In the Sufi exegetical tradition, tawbah is interpreted as a bridge between the transformation/awareness of the heart and the divine order of nature. The central research question of this study concerns how Sufi interpretations, in light of the relevant Qur’anic verses, contribute an ecotheological perspective to human–nature relations. In this context, the transformative power of tawbah in fostering awareness of oneself and one’s environment is examined from a Sufi perspective. The secondary problem of this study is the analysis of Sufi interpretations concerning the ecological afflictions encountered by individuals and societies as a consequence of the absence of repentance, as well as the psychological states of those subjected to such afflictions. Sufi scholars fundamentally associate environmental crises with the spiritual corruption of individuals and, more broadly, society, arguing that tawbah is not merely a process of spiritual purification but also provides a foundation for developing ethical and responsible engagement with the environment. Their ecotheological interpretations demonstrate that tawbah can serve as a spiritual and ethical basis for addressing environmental problems and support environmentally oriented behavioral models. Full article

(This article belongs to the Special Issue Mysticism and Nature)

15 pages, 361 KB

Open AccessArticle

Daoism’s Threefold Defense of Ecocentrism

by Xian Li and Haoran Jia

Religions 2025, 16(12), 1510; https://doi.org/10.3390/rel16121510 - 28 Nov 2025

Cited by 1 | Viewed by 1207

Abstract

Ecocentrism has emerged as a significant theoretical paradigm for addressing ecological crises and promoting sustainable development. However, while influencing the evolution of ecological governance systems, it faces fundamental criticisms including accusations of being “eco-authoritarianism”, “anti-human”, and “utopian”. This study develops a theoretical defense of ecocentrism through Daoism’s three-dimensional framework encompassing ontology, value theory, and practice theory. First, the Daoist holistic concept of living together (bingsheng 並生)—grounded in the principle of “Dao as one”—deconstructs the ontological foundations of anthropocentrism while addressing ecocentrism’s alleged “dictatorial “tendencies. Second, the Daoist value paradigm of valuing life (guisheng 貴生) challenges anthropocentrism’s value hegemony while establishing ethical justification for ecocentrism. Third, Daoist practical philosophy—particularly the concept of nurturing life (yangsheng 養生)—demonstrates how the harmonious coexistence of heaven, earth, and humanity can be achieved through balanced integration of instrumental and value rationality in ecological governance, thereby resolving accusations of “utopianism”. The findings affirm that Daoist philosophy provides not only a robust theoretical defense for ecocentrism but also insightful practical wisdom for global environmental governance and the pursuit of sustainable development. Full article

(This article belongs to the Special Issue Mysticism and Nature)

11 pages, 218 KB

Open AccessArticle

Thich Nhat Hanh’s Naturalism and Nondualism in a Trans-Different Perspective

by Ephraim Meir

Religions 2025, 16(6), 740; https://doi.org/10.3390/rel16060740 - 9 Jun 2025

Cited by 1 | Viewed by 1955

Abstract

The purpose of this study is to describe Thich Nhat Hanh’s naturalism and nondualism and to situate his views in a “trans-different” perspective. I ask whether his thoughts are compatible with other worldviews that work with the notion of justice. I first describe Nhat Hanh’s attitude towards nature. I then demonstrate how his non-separation from nature paves the way for an interconnectedness with all and how his nonduality leads him to a universal belonging. Finally, juxtaposing Nhat Hanh’s nondualism and a justice-oriented approach, I argue that in a “trans-different” perspective different approaches to suffering and peace may learn from each other and complement each other. Full article

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