WALKING THE EARTH PATH:

EXPLORING THE SPIRITUAL COMMON CORE OF NATURE RELIGIONS

SERIES: THE NEW AMERICAN RELIGIONS OF NATURE,
INTRODUCTION PART 2

Wayne Martin Mellinger, Ph.D.

Introduction

In this essay I explore the spiritual and ethical foundation of Nature Religions. This piece continues the exploration of my personal theology, Dionysian Naturalism—an ecstatic religion of Nature which combines elements of Religious Naturalism, Paganism and Druidry. Specifically this essay serves as the second part to my introduction to my series on “The New American Religions of Nature” in which I will survey the landscape of nature-centred spirituality has found in contemporary North America.

Nature Religions are a diverse collection of spiritual movements that regard nature as sacred. From Paganism to Druidry, Shamanism to Religious Naturalism, these movements share a commitment to honoring the Earth and cultivating a sense of interconnectedness between all living beings. At their core lies “the Earth Path”—a transformative journey from abstract reverence for nature to an active engagement in ecological stewardship and spiritual growth.

The Earth Path, as I define it, is a way of life that integrates spiritual practice with ecological ethics. It is the living embodiment of the spiritual common core found in Nature Religions, guiding individuals to align their beliefs and practices with the rhythms and cycles of the Earth. To walk the Earth Path is to recognize the sacredness of nature and to act in ways that honor, protect, and sustain the natural world. The Earth Path is thus central to how Nature Religions guide us in connecting with the natural world, addressing the ecological crisis, and fostering a spiritual life that is grounded in nature.

Central to this path is the rejection of the human/nature dichotomy. In many Western religious traditions, nature has been viewed as separate from and subordinate to humanity. The Earth Path, however, invites us to see ourselves as part of nature, deeply interconnected with the ecosystems around us. This perspective challenges anthropocentric worldviews and encourages a more holistic understanding of our place within the web of life.

Theoretical Context: Religion, Nature, and Ecology

The subdiscipline of Religion, Nature, and Ecology has emerged as a significant area of scholarly inquiry, drawing on interdisciplinary approaches that challenge traditional paradigms in both religious studies and environmental thought. Scholars in this field explore the ways religious beliefs and practices intersect with ecological consciousness, offering insights into how human societies understand and engage with the natural world. This body of work questions the conventional dichotomies between nature and culture, the sacred and the profane, and human and non-human life, providing a more nuanced understanding of spiritual and ecological interconnectedness.

In this discussion, three critical concepts—nature, praxis, and lived religion—are central to understanding how Nature Religions, such as those within the framework of Dionysian Naturalism, engage with the Earth Path.

In the subdiscipline of Religion, Nature, and Ecology, the concept of “nature” is often problematized. Historically, Western thought has tended to view nature as separate from human life—a passive backdrop to human action, or a resource for exploitation. In contrast, scholars in this field, such as Catherine Albanese (1991), Bron Taylor (2010), and Robert Corrington (2015), argue that nature is not merely an external environment but is imbued with sacred significance and intrinsic value. This shift in perspective fosters an understanding of nature as a dynamic, interdependent system in which human beings play an integral role.

My own formulation of Dionysian Naturalism contributes to this discourse by rejecting the traditional nature/culture dichotomy. Rather than viewing nature as something outside or apart from human culture, I argue that nature includes human life, our social systems, and cultural practices. The Earth Path—a key concept in Nature Religions—calls for a reintegration of human life within the broader ecological systems, emphasizing our responsibility as stewards of the Earth. By acknowledging the interconnectedness of all living beings, we challenge anthropocentric worldviews and move toward an ecocentric or relational understanding of nature.

This reconceptualization of nature aligns with the work of ecofeminist scholars like Val Plumwood (2002), who critique the hierarchical dualism that separates humanity from nature and positions the latter as inferior. In the context of Religion, Nature, and Ecology, nature is sacred not because of its utility to humans, but because it represents the intricate web of life that sustains all beings. The sacredness of nature is a foundational principle in Nature Religions, where the Earth is revered as a living, interconnected entity that requires ethical engagement and reverence.

Praxis—or “right practice”—is a crucial concept in both the subdiscipline of Religious, Nature, and Ecology and in Nature Religions themselves. In contrast to traditions that emphasize orthodoxy (right belief), Nature Religions prioritize praxis as the primary means of spiritual engagement. This focus on action, rather than doctrine, reflects the dynamic and experiential nature of these traditions, where spirituality is enacted through rituals, ecological activism, and sustainable living practices.

In scholarly discussions, praxis is often linked to ecological ethics. Scholars like Bron Taylor (2010) argue that Nature Religions, with their deep reverence for the natural world, inspire adherents to engage in practices that promote environmental stewardship and ecological justice. These actions are not simply symbolic gestures but are seen as spiritual imperatives that align the individual’s life with the rhythms of nature. As Arne Naess’s (1973) Deep Ecology suggests, such practices emerge from a profound sense of interconnectedness with the Earth and its ecosystems.

In the context of Dionysian Naturalism, praxis manifests through the Earth Path, where spirituality and ecological consciousness are woven together in daily life. Adherents of the Earth Path engage in rituals that honor seasonal cycles, celebrate the sacredness of natural landscapes, and cultivate mindfulness in their interactions with the environment. Ecological activism is also central to this praxis—whether through participating in conservation efforts, advocating for sustainable policies, or reducing one’s ecological footprint, practitioners express their spiritual commitments through tangible actions that support the Earth’s well-being.

Praxis, in this sense, is not merely performative; it is transformative. It requires individuals to reorient their lives around the ethical and spiritual principles of ecological care, challenging the consumerist and extractive ideologies that dominate contemporary society. By living in accordance with the Earth Path, adherents of Nature Religions embody a commitment to sustainability, social justice, and environmental harmony.

Lived freligion, a concept that has gained increasing attention within religious studies, refers to how individuals practice and experience their faith in everyday life. In contrast to institutional or doctrinal expressions of religion, lived religion emphasizes the ways in which spiritual beliefs are enacted through daily choices, practices, and rituals. In the context of Religion, Nature, and Ecology, lived religion is particularly relevant for understanding how Nature Religions integrate ecological ethics into the fabric of daily life.

Meredith McGuire (2008) and Robert Orsi (2002) have been influential in articulating the concept of lived religion as a framework for studying how religious practice is shaped by context, experience, and individual agency. For practitioners of Nature Religions, the Earth Path is not confined to formal religious observances or seasonal festivals—it is a way of life that permeates all aspects of existence. This lived experience of spirituality is expressed through small, daily actions—such as composting, conserving water, walking instead of driving, or planting native species—that reflect a deep sense of care and responsibility for the Earth.

Nature Religions often blur the line between the sacred and the mundane, recognizing that the divine is present in all aspects of life. As Sarah Pike (2001) suggests in her work on contemporary Pagans, rituals are not isolated events but are embedded within the rhythms of everyday life. Practitioners might build personal altars in their homes or gardens, take regular nature walks as a form of meditation, or engage in mindful observation of the changing seasons. These practices are expressions of a relational spirituality that honors the interconnectedness of all life and fosters an ongoing dialogue between humans and the natural world.

In Dionysian Naturalism, lived religion is central to the Earth Path, where individuals are called to align their daily choices with ecological ethics. The Earth Path is not just a series of rituals or practices—it is an ongoing commitment to live in harmony with the Earth and to embody spiritual values in practical, actionable ways. This lived spirituality calls for an awareness of how our actions impact the environment and challenges us to continually strive toward a more sustainable and harmonious relationship with the natural world.

The subdiscipline of Religion, Nature, and Ecology offers a rich theoretical framework for understanding how Nature Religions engage with the natural world and promote ecological consciousness. By rethinking traditional notions of nature, emphasizing praxis over orthodoxy, and highlighting the importance of lived religion, this field provides valuable insights into how spirituality can inform and inspire ecological responsibility.

For practitioners of Nature Religions, the Earth Path represents a holistic approach to spirituality that integrates ecological ethics into everyday life. Whether through rituals that honor the cycles of nature, activism that promotes environmental justice, or small, mindful actions that reflect care for the Earth, the Earth Path is a way of living that embodies the sacredness of the natural world. As we face unprecedented ecological challenges in the Anthropocene, the insights from Religion, Nature, and Ecology offer a roadmap for how spirituality can be a powerful force for ecological renewal and planetary healing.

The Spiritual Common Core of Nature Religions

At the heart of Nature Religions is the recognition of the sacredness of nature. Whether expressed through Pagan rituals, Druidic ceremonies, Shamanic practices (Harner 1979), or the naturalist reverence for the cosmos, all Nature Religions share a deep, relational respect for the Earth and its inhabitants. This reverence is not simply an abstract belief—it forms the foundation of the Earth Path, where spirituality and ecological ethics converge into lived practices and actions. The common core of Nature Religions, then, is the transformation of reverence for nature into concrete ecological stewardship and spiritual engagement with the natural world.

In the context of Nature Religions, lived religion refers to how individuals embody their spiritual beliefs in everyday life. Rather than adhering to strict doctrines, followers of Nature Religions express their spirituality through practices that honor the natural world, integrate sustainable living, and reflect ecological consciousness. These practices are often ritualistic, seasonal, and focused on cultivating a deep connection to the Earth. In this way, lived religion in Nature Religions is not confined to religious services or formal observances; it is embedded in the daily choices, actions, and interactions of the practitioner.

The emphasis on praxis—or the right practice—over orthodoxy is central to the spiritual common core of Nature Religions. Praxis in this context refers to the concrete actions and rituals that reflect the sacredness of nature and foster ecological responsibility. Nature-based rituals, meditations, ecological activism, and mindful living all contribute to the lived religion of Nature Religions, where spirituality is expressed through ongoing, meaningful engagement with the natural world.

Key Themes of Nature Religions

There are five key themes that embody the spiritual common core of Nature Religions. These themes highlight how nature-centered spirituality is integrated into practice and belief systems across various traditions:

Ritual and Seasonal Celebrations: Rituals play a central role in Nature Religions, aligning practitioners with the natural cycles of the Earth. Celebrations such as the solstices, equinoxes, and other seasonal festivals mark key transitions in the Earth’s cycles, providing moments for reflection, gratitude, and action. These rituals often include offerings, meditations, and community gatherings that emphasize the importance of maintaining harmony with the natural world.

Altars and Sacred Spaces: Many practitioners of Nature Religions create personal or communal altars adorned with natural objects such as stones, feathers, flowers, and candles. These altars serve as focal points for rituals and daily spiritual practices, reminding practitioners of their connection to the Earth. Outdoor sacred spaces—groves, forests, rivers—are also essential, as they provide a direct, immersive experience with nature, reinforcing the belief in the sacredness of all life.

Ecological Activism: Ecological consciousness is not just a spiritual commitment but a call to action in Nature Religions. Practitioners often engage in environmental activism, whether through advocating for sustainable policies, participating in conservation efforts, or organizing community cleanups. The belief in the sacredness of nature inspires a sense of duty to protect and restore the natural world, making ecological activism a core part of the spiritual practice.

Embodied Spirituality: In Nature Religions, spirituality is deeply embodied, meaning it is experienced through sensory engagement with the natural world. Nature walks, meditations, ritual dances, and other physical practices allow practitioners to connect with the Earth on a visceral level. This embodied spirituality fosters a sense of presence and mindfulness, encouraging individuals to live in harmony with the rhythms of nature.

Personal Gnosis: Direct, personal experiences of the divine or sacred within nature are highly valued in Nature Religions. This personal gnosis—the intuitive and mystical understanding gained through direct contact with the natural world—forms the foundation of many spiritual practices. Whether through quiet reflection in nature, altered states of consciousness, or ritual, personal gnosis deepens the practitioner’s relationship with the Earth and reinforces the belief in the interconnectedness of all life.

The spiritual common core of Nature Religions can be understood as a relational spirituality—one that emphasizes the interconnectedness of all life and the importance of nurturing relationships with the Earth. Born Taylor has even dubbed Nature Religions “spiritualities of connection” due to this sense (Taylor 2005). Nature is not seen as a resource to be exploited but as a living, sacred entity that requires our care, respect, and reverence. This relational spirituality is not confined to specific beliefs or doctrines but is expressed through a wide variety of practices that foster a deep sense of connection to the natural world.

Relational spirituality goes beyond mere reverence for nature; it calls for active participation in the care and protection of the Earth. Practitioners are encouraged to live in ways that minimize their ecological footprint, support biodiversity, and advocate for policies that promote environmental justice. In this way, Nature Religions offer a spiritual path that is deeply grounded in ecological responsibility and the ethical treatment of all living beings.

Dionysian Naturalism: A Hybrid Spiritual Path

Dionysian Naturalism is an emerging Nature Religion that combines the scientific worldview of Religious Naturalism with the ecstatic, shamanic elements of Dionysian spirituality. Grounded in the belief that everything exists within Nature, Dionysian Naturalism rejects supernaturalism and embraces the sacredness of the natural world. Central to its worldview is the Epic of Evolution, the scientific story of the universe’s development, which serves as its primary cosmology and myth (Mellinger 2015a; 2015b; 2015c; 2016a; 2016b 2020a; 2020b).

This hybrid religion blends three traditions: Religious Naturalism, Paganism, and Druidry. It seeks the philosophical rigor of Religious Naturalism, which provides a sopmisticated, scientifically grounded metaphysics, and the practical, ritual-based structure of Paganism, exemplified by the Wheel of the Year and seasonal holidays. From Druidry, it adopts a close engagement with local ecosystems and environmental activism, fostering a deep connection with nature through study and protection of the Earth.

Dionysian Naturalism emphasizes the complexity of human nature, mirroring the beauty, chaos, and creativity of Nature itself. While traditional forms of Religious Naturalism lean heavily on reason and logic, Dionysian Naturalism balances these Apollonian traits with Dionysian qualities such as sensuality, spontaneity, and emotional expression. The religion highlights the role of mystical and ecstatic experiences, especially those accessed through entheogenic substances, as pathways to connect with both human nature and the wildness of Nature itself. These experiences awaken individuals to their “true nature,” offering liberation from the confines of ordinary life.

Religious Naturalism within Dionysian Naturalism is a new, freestanding Nature Religion that evolved from naturalist movements across various traditions. It grounds its theology in reason and science while rejecting supernatural explanations. Religious Naturalists honor the sacredness of Nature and believe that scientific discoveries, especially those concerning the universe’s evolution, should shape their cosmology (Corrington 2015; Crosby and Stone 2018;. The traditions contributing to Dionysian Naturalism share a theology of immanence, in which the divine is found within Nature itself, not in transcendent realms.

The philosophy of Dionysian Naturalism critiques modernity and rejects the constraints of industrial capitalism, which it views as the root cause of environmental and social crises. Unlike more moderate Nature Religions, it demands not just personal ecological practices but radical systemic disruption to restore harmony between humanity and the Earth. As an insurgent Nature Religion, Dionysian Naturalism calls for bold action—mass protests, cultural defiance, and revolutionary activism—confronting all forms of oppression, including economic, racial, and gender-based. It is a liberation theology with a vision of the “Beloved Community,” where wild ecstasy, ecological praxis, and collective joy fuel resistance, cultivating a world where nature and humanity thrive in mutual liberation.

The term “Dionysian” reflects the religion’s embrace of the emotional, ecstatic, and mystical, drawing on the symbolic tension between Apollo (order, reason) and Dionysus (chaos, ecstasy) found in Western philosophy, particularly through the work of Friedrich Nietzsche. Unlike more Apollonian forms of Religious Naturalism that emphasize rationality, Dionysian Naturalism values the irrational and emotional dimensions of human experience, asserting that altered states of consciousness, including those induced by entheogens, have been central to human spirituality throughout history.

Being Dionysian also means participating in transgressive celebration. In ancient Greece, the Maenads—followers of Dionysus—were known for their ecstatic rituals, where song, dance, and mind-altering substances heightened moods, bringing participants closer to divine ecstasy. For adherents of Dionysian Naturalism (DN), partying is not just revelry; it is a spiritual practice. Whether through music, dance, or the use of entheogens, DN encourages joyous gatherings that blur boundaries and connect participants to the wild, untamed forces of nature, embracing the sacredness of ecstatic experiences.

As a hybrid, Dionysian Naturalism merges the intellectual rigor of Religious Naturalism with the ritual power and seasonal rhythms of Paganism and the animistic engagement and environmental activism of Druidry. It draws upon the Western Esoteric Tradition, incorporating practices like divination and magic, all reinterpreted through a naturalist lens. In sum, Dionysian Naturalism is an insurgent and dynamic Nature Religion—integrating scientific insight, radical ecological activism, mystical experience, and ecstatic reverence for nature—striving to fuse logic with emotion, structure with spontaneity, and reason with wild, untamed spirit.

Ritual and Practice on the Earth Path

Rituals play a central role in Nature Religions, serving as a way for individuals and communities to connect with the sacredness of nature. These rituals often take place outdoors, in natural settings that align with the changing seasons and the cycles of the Earth. The solstices and equinoxes, for example, are key moments in the ritual calendar of many Nature Religions, marking the turning points of the year and celebrating the shifting relationship between the Earth and the Sun (Adler 2006).

In Pagan traditions, the Wheel of the Year is a cyclical calendar of seasonal festivals that celebrates the natural cycles of birth, growth, death, and rebirth. While these rituals often include offerings to the Earth, the lighting of fires, and communal feasting, the context of these celebrations varies widely. Sarah Pike’s research emphasizes that these festivals are not just structured ceremonies but also serve as liminal spaces—temporary zones where participants transcend everyday life, experiencing a deep connection to nature and community (Pike 2001). Festivals take on a heightened reality, offering participants opportunities for personal transformation and a sense of belonging to a “tribe” that embraces ecological values and spiritual freedom. Through these gatherings, Pagans engage in meaning-making practices that reaffirm their spiritual identities and connection to the Earth, creating sacred spaces apart from the mundane world.

In Druidry, rituals do not always take place in picturesque groves but often occur in more accessible, everyday spaces, reflecting the realities of contemporary practitioners. According to White’s survey, modern Druids perform rituals in homes, backyards, and public parks, adapting their practices to urban and suburban environments. These rituals maintain the spiritual focus on connecting with nature, honoring seasonal cycles, and fostering ecological consciousness (White 2021). Druidic orders like OBOD provide structured training programs that nurture this connection through study, ritual, and direct engagement with natural spaces wherever they are accessible.

In Asatru and Heathenry, rituals often incorporate elements of Norse mythology, ancestral reverence, and nature-based practices. A significant ritual practice within this tradition is seidr—a form of trance-induced divination rooted in ancient Norse culture. As Wallis (2003) discusses in Shamans/Neo-Shamans (pp. 93-96), seidr involves entering altered states of consciousness to seek guidance from spirits or glimpse the future. This practice shares affinities with shamanic traditions, as it requires the practitioner to act as a mediator between the physical and spiritual realms. Contemporary Asatru practitioners revive seidr as a way to connect with ancestral wisdom and the sacred forces of nature, emphasizing both individual spiritual insight and communal participation. Rituals in Asatru also often include offerings, blessings, and seasonal celebrations, drawing upon shamanic practices to honor both the natural world and the divine beings of the Norse pantheon.

In contemporary neo-shamanism, rituals play a central role in facilitating spiritual journeys and alternative healing practices. Practitioners often engage in drumming, chanting, or guided meditations to enter altered states of consciousness and “journey to the spirit world.” In these journeys, they seek to connect with animal allies and spirit guides, receiving insights or energies intended for healing and transformation. These rituals emphasize personal empowerment and harmony with the natural world, framing healing as not just physical but also spiritual, emotional, and ecological. Neo-shamanic practices draw inspiration from Indigenous traditions but are adapted to modern contexts, focusing on healing the self, community, and environment through reconnection with the sacred forces of nature.

For religious naturalists, rituals are more than symbolic gestures; they embody values of interconnectedness and ecological responsibility. Crosby emphasizes that rituals evoke reverence for nature by grounding faith in the natural world, using non-supernatural elements to express awe and gratitude (Crosby 2015). Steinhart expands this view by discussing how practices—such as meditations, nature hikes, or communal meals—align individuals with ecological and social ideals (Steinhart 2018). These rituals foster both personal fulfillment and community connection, promoting environmental stewardship and acting as vehicles for moral action in the natural world.

In Dionysian Naturalism, ritual is seen as a way of entering into the wild, untamed forces of nature. Inspired by the ecstatic rites of Dionysus, these rituals encourage participants to shed rigid identities and immerse themselves in the flow of life. This process is not merely about personal growth but about fostering a deeper connection to the Earth and its ecosystems. A prime example is my ritual for entheogenic sacraments, outlined in Tripping with the Gods (Mellinger 2020a), where entheogens facilitate mystical experiences that deepen ecological awareness and spiritual liberation.

Steps Toward Walking the Earth Path

Walking the Earth Path involves a series of transformative steps that guide individuals toward a deeper connection with the Earth and a more sustainable way of life. In my previous work, “Where the Rubber Meets the Road” (2024), I outlined several key stages in this process. These steps, which are central to the Earth Path, include:

Disenchantment with Alienation: Recognizing the ways in which modern life alienates us from nature is the first step toward walking the Earth Path. This disenchantment sparks a desire for change and a longing for a more meaningful connection with the Earth.

Immersion in Nature: Spending time in nature—whether through hiking, camping, or simply sitting quietly in a park—is a crucial step in cultivating a sense of wonder and appreciation for the natural world. Immersion in nature allows individuals to experience the beauty and complexity of the Earth firsthand, fostering a deeper sense of connection.

Developing Ecological Consciousness: As individuals spend more time in nature, they begin to develop a deeper awareness of the interconnectedness of all life. This ecological consciousness involves recognizing the intrinsic value of non-human life and understanding the ways in which human actions impact the environment.

Re-evaluating Personal Values: Walking the Earth Path requires a shift in values, where ecological sustainability becomes a central concern. This step involves rethinking one’s consumption habits, energy use, and relationship to material goods, prioritizing choices that are in harmony with the Earth.

Engaging in Ecological Activism: The Earth Path is not just about personal transformation; it is about taking action to protect the Earth. Engaging in ecological activism—whether through community clean-ups, tree planting, or advocating for environmental policies—is a way of embodying the values of the Earth Path and contributing to the collective well-being of the planet.

Ritualizing Daily Life: Incorporating small, ritualized actions into daily life can deepen one’s connection to the Earth. This might include lighting a candle in honor of the Earth before meals, offering gratitude for the natural resources used in daily activities, or engaging in mindfulness practices that center on the cycles of nature.

Building Community: Walking the Earth Path is not something that needs to be done alone. Building connections with others who share similar values can provide support and encouragement along the journey. Many Nature Religions emphasize the importance of community rituals and gatherings, where individuals come together to celebrate the Earth and engage in collective ecological action.

Walking the Earth Path and Social Change

Walking the Earth Path is not just a personal journey—it is also a call to engage in broader social and environmental transformation. In my essay Nature Religions and Revolutionary Social Change, I argue that Nature Religions have the potential to inspire revolutionary changes in how we relate to the Earth and to one another. By fostering a deep ecological consciousness, these spiritual traditions challenge the dominant cultural narratives of consumerism, exploitation, and environmental degradation.

Walking the Earth Path is a form of resistance to these destructive forces. It is about reclaiming our relationship with the Earth, recognizing the sacredness of all life, and working toward a more just and sustainable world. Nature Religions, with their focus on praxis, offer practical steps that individuals and communities can take to create this change. Whether through ecological activism, ritualized practices, or community engagement, adherents of Nature Religions are positioned to be leaders in the fight for environmental and social justice.

Moreover, the Earth Path encourages us to rethink our relationship to power, privilege, and responsibility. It asks us to consider how our actions impact not only the Earth but also the marginalized communities that are disproportionately affected by environmental crises. By embracing the interconnectedness of all life, the Earth Path becomes a pathway to solidarity with those who are most vulnerable to the effects of climate change, deforestation, pollution, and other forms of ecological destruction.

Walking the Earth Path, then, is not just about individual spiritual growth; it is about contributing to a collective movement toward planetary healing and social justice. As Nature Religions continue to grow and evolve, they have the potential to serve as catalysts for the kind of systemic change that is necessary to address the urgent ecological challenges of our time.

Embodied Spirituality

One of the unique aspects of Nature Religions, and particularly Dionysian Naturalism, is their emphasis on embodied spirituality. Embodiment in Nature Religion is a relational and animist way of knowing, where spiritual connection emerges through attunement to the rhythms and energies of the natural world. The body is not merely a vessel for the soul or a barrier to transcendence; rather, it is a sacred medium through which we experience the divine and cultivate relationships with the Earth. The Earth Path encourages practitioners to develop an intimate relationship with both their bodies and the natural world, recognizing the inseparable connection between the two.

This embodied spirituality manifests in practices such as nature walks, ritual dancing, meditative breathing, and the creation of sacred spaces like groves, altars, or springs. These rituals are deeply grounded in the physical world, aligning practitioners with the cyclical patterns of nature. Through these embodied engagements, individuals come to know themselves as participants in the larger web of life, fostering a sense of responsibility for the care and stewardship of the Earth. This embodied knowing transcends intellectual understanding, rooting spirituality in the sensory and relational experience of being alive in a sacred, interconnected world.

In Dionysian Naturalism, the body is seen as a site of ecstatic connection with the wild forces of nature. The rituals and practices associated with Dionysus—the god of wine, revelry, and the untamed natural world—encourage us to let go of our rigid identities and immerse ourselves in the sensual and dynamic energy of the Earth. This kind of spiritual ecstasy is not escapism; rather, it is a way of awakening to the profound mystery of life and to the urgency of protecting the natural world that sustains us.

The Future of the Earth Path

As we move deeper into the Anthropocene—a time marked by unprecedented environmental destruction and ecological imbalance—walking the Earth Path becomes an increasingly urgent task. Nature Religions, with their emphasis on ecological consciousness and spiritual activism, offer a powerful framework for addressing the crises of our time. By cultivating a deep reverence for the Earth and a commitment to its care, practitioners of the Earth Path can help lead the way toward a more sustainable and compassionate future.

The future of the Earth Path lies not only in personal spiritual practice but in scaling these practices up from niche communities to society at large. Nature Religionists walking the Earth Path are at the forefront of a sustainability revolution, demonstrating through their lives what a deep, ecological connection looks like in practice. However, the urgent question is how to scale up these transformative practices—from less than 1% of the population to the whole population—before it is too late to reverse environmental collapse. Their enactment of ecological and spiritual beliefs offers a critical template for reimagining human life on this planet, and these principles must be rapidly adopted by broader society.

In Dionysian Naturalism, the Earth Path is not just a personal journey but a revolutionary movement, challenging us to rethink how we live, relate to others, and care for the Earth. It is a call to fundamentally transform systems of power, consumption, and community, embodying a radical consciousness shift that can reshape not only individual lives but the entire future of humanity. Walking the Earth Path, then, is an act of resistance and hope—a way of showing that another world is possible, one where ecological harmony, spiritual fulfillment, and social justice thrive. This transformation must happen quickly, and the practices developed by Nature Religionists are essential blueprints for the sustainable society we need to build.

Conclusion

The Earth Path is more than a spiritual practice—it is a revolutionary call to action. In a time of ecological collapse, it demands that we step beyond personal transformation and become warriors for the Earth, fusing spirituality with activism in the fight for our planet’s future. The lived religion of Nature Religions is not a quiet reverence but a fierce love for life, a relentless commitment to the sacredness of the Earth, and an insistence that we dismantle the systems that threaten the survival of all beings. It asks us not only to honor the cycles of nature but to align our lives with them, resisting the forces of exploitation, greed, and destruction.

In Dionysian Naturalism, the Earth Path becomes a radical act of defiance, rejecting the modern world’s alienation from nature. It is a path of enchantment and insurgency—one that we walk with ritual, joy, and wildness, knowing that the personal is political and the spiritual is ecological. The Earth Path calls us to live as if every moment, every breath, is sacred, binding us to the Earth and to one another in a dance of interdependence. This is not a journey of passive reflection—it is an invitation to rise, to act, and to fight for the world we know is possible.

We are no longer waiting for change; we are the change. The Earth Path calls us to awaken from the illusions of separation, to reclaim our role as stewards of life, and to build communities rooted in justice, sustainability, and joy. This is a movement of planetary healing, a spiritual uprising for future generations, and a declaration that the Earth is not a resource to be exploited but a sacred home to be protected.

The time is now. To walk the Earth Path is to rise with the rhythms of the Earth pulsing in our hearts. It is to stand on the frontlines of this ecological revolution, not as spectators but as creators of a new world—one where life, in all its wildness and beauty, can thrive.

ACKNOWLEDGEMENTS

The true measure of a faith community lies not just in its principles or abstract beliefs, but in how those beliefs translate into action that addresses real-world issues. Since 2005 I have been a member of the Unitarian Society of Santa Barbara, a pluralist congregation in the Unitarian Universalist (UU) tradition. I am thankful that UUs are people who are known for living their values. Elsewhere, I have mentioned that in many ways Unitarian Universalism is becoming a religion of nature.; Two of the major concentrations of beliefs in UU are Religious Naturalism and Earth-centered traditions, both of which are centred on a notion of nature as sacred. Where the rubber meets the road in Unitarian Universalism (UU) is often through social justice and environmental activism. Our principles of justice, equity, and compassion are not merely theoretical ideals but are actively embodied in community actions. This lived experience shapes how members interpret and engage with their faith through social justice initiatives. Since 2008 I have served on the board of Clergy and Laity United for Economic Justice—a interfaith social and environmental activist organization dedicated to structural changes that address the root causes of social inequities. I have learned so much from my change-oriented colleagues, both past and present, in doing this holy work, including Dick Flacks, Harvey Molotch, Don Zimmerman, Julia Hamilton, Larry Severance, Lane Clark, Diane Fox, Martha Santrizos, Richard Appelbaum, Maureen Earls, Mark Asman, Jeff Shaffer, Rebecca Claassen, Emiliano Campobello, Laura Pina, Carolyn Bjerke, Jan Fadden, Ken Williams, Gene Michaels. Other community activists who inspire me include Chuck Flacks, Eric Meyer, Nancy McCradie, Krystal Freedom, David Hopkins, Peter Marin, Nick Welsh, Dick Flacks, David Moore, Radhule Weininger, Sally Hamilton, Ken Ralph, Angela Karmis, Wade Volk, Debbie McQuade. For helpful assistance in everyday life I thank Jordon Stires, Javier Munoz, Adam Garner, Joshua Segura, Anthony Vasquez, Ayoub Aitazzat, Brandon Pendley, Dylan Gibson, Henry Rios, Arturo Andre Saldana,.Jeff Kingham, Sharon Byrne, Mary and Bob Kirk, Rishi Shukla, Baaz Canady.

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(2015c). “Enchanting Naturalism”. Naturalistic Paganism (blog)
(2016a). “Dancing With Dionysus: Ecstasy and Religion in the Age of the 
Anthropocene”. Naturalistic Paganism (blog).
A briefer version also appears in John Halstead (Ed.) Godless Paganism:
Voices of Non-Theistic Pagans.
(2016b). “Nature Religions and Revolutionary Social Change:  Advancing a
Practical Theology of Spiritual Activism”. Naturalistic Paganism (blog).
A version also appears in the blog Gods&Radicals: A Site of Beautiful
Resistance.
(2018). “Bearing Witness to Social Injustice as a Spiritual Practice.” Naturalistic
Paganism(blog).
(2020a). “Tripping with the Gods: On Entheogenic Spirituality” Naturalistic Paganism.
(2020b). “Doing Eco-Theology in the Anthropocene”. Naturalistic Paganism
(2024). “Where the Rubber Meets the Road: Ecological Praxis and Spiritual Transformation in Nature Religions”.

Naess, A. (1973). The Shallow and the Deep, Long-Range Ecology Movement. Inquiry.

Orsi, R. (2002). The Madonna of 115th Street: Faith and Community in Italian Harlem, 1880-1950. Yale University Press.

Pike, S. (2001). Earthly bodies, magical selves: Contemporary pagans and the search for community. University of California Press.

Plumwood, V. (2002). Feminism and the mastery of nature. Routledge.

Starhawk. (2005). The earth path: Grounding your spirit in the rhythms of nature. HarperOne.

Steinhart, E. (2018). Practices in religious naturalism. In The Routledge Handbook of Religious Naturalism (pp. 341-351). Routledge.

Taylor, B. (2010). Dark green religion: Nature spirituality and the planetary future. University of California Press.

Wallis, R. J. (2003). Shamans/neo-shamans: Ecstasies, alternative archaeologies and contemporary pagans. Routledge.

White, L. A. (2021). World druidry: A globalizing path of nature spirituality. Larisa White.