Indigenous Ecopsychology: Lessons From the Teachings of a Ukrainian Sage

Introduction

Porfiriy K. Ivanov is perhaps one of the most known indigenous sages across many parts of the former USSR and the world (Bozhuh et al., 1994; Kungurtsev & Luchakova, 1994, 1997). Although pictures of “Russians” swimming in ice cold water seem exotic, the philosophy of such health exercises is not fueled by a desire to get involved in arcane physical exercise. Rather, these behaviors are a part of a systematic philosophy of spiritual, physical, and emotional attitudes that follow Ivanov’s teaching.

Ivanov’s life and teachings carry within them a deep wisdom of indigenous sages found around the globe (Torrey, 1986). He was and continues to have devout following among individuals who see his teachings as a way to reconnect with the Earth and, through this connection, with their own bodies and spirits (Kungurtsev & Luchakova, 1994, 1997). Two Western traditions, which may provide useful lenses in understanding Ivanov’s teachings and its impact, are ecopsychology and depth psychology.

Ecopsychology emphasizes the significance of connection between the living Earth and the individual psychological functioning and development (Buzzell & Chalquist, 2009; Clinebell, 1996; Devereaux, 1996; Reed, 1996; Roszak, 1992). The central assumption of ecopsychological movement is that the status of our global environment is influenced by and reflected within our intrapersonal processes (Gomes, 1998; Roszak, 1994). In Gomes, (1998) words, “a healthy ecosystem is inseparable from a healthy psyche” (p. 7). Among key emphases of ecopsychologists is the importance of listening to the wisdom of the ancient sages, especially those who lived in greater harmony with their natural surroundings (Roszak, 1994). Moreover, just as our own transformation rests on the importance of listening to those parts of ourselves that are marginalized and kept unconscious, the environmental crises can be addressed through listening to the ways we perpetuate and project the cries of our mutilated psyches unto the world around us (Buzzell & Chalquist, 2009; Roszak, 1994).

In addition, depth psychologists have highlighted the vital importance of the awareness of the ecologically and spiritually grounded collective unconscious in the individuals’ psychic wholeness (Aizenstat, 1995; Hillman, 1992, 1995). Depth psychology’s origins are connected specifically to the work of C.G. Jung (Frey-Rohn, 1974; Samuels, 1997). Significance of Jung’s contribution lies not only in further highlighting the relevance of the unconscious to personal growth and development, but also in emphasizing the transpersonal nature of our experience connected to psychic energies and experiences beyond our immediate histories and life situations (Jung, 1917/1953). His approach emphasized that our limited awareness of ourselves, or ego, is unable to account for the vastness and complexity of our experience, including those undesirable aspects of ourselves and others we wish to push away into the shadow (Frey-Rohn, 1974). Thus, one of the goals of personal development, according to Jung and those who have followed him, is individuation or integration within oneself, which results in a greater sense of wholeness and appreciation of difference within oneself as well as others (Samuels, 1997). Such wholeness has profound sociopolitical and cultural implications beyond that of the individual, including those related to our environment (Samuels, 2001).

Others outside formal traditions of psychology, such as Berry (1988), Macy (1991), and Cohen (1997), as well as Macy and Brown (1998), have written about the connection with the Earth in the healing of self and the planet. Ivanov’s teachings are remarkably consistent with these collective writings. I believe that greater knowledge of his contributions in the West may enrich and deepen understanding of how a profound unwavering commitment to honoring the Earth can result in a more spiritually, emotionally, and physically balanced individual and societal living.

My own introduction to Ivanov’s teaching came simply in the form of my father’s emphasis on cold water bathing and fasting. In fact, I have met a great number of people both in the former USSR and now immigrants in the West who practice some of the principles taught by Ivanov, especially cold water bathing. Although many individuals follow Ivanov’s suggestions primarily for health reasons, for many others his teachings seem to have altered their way of relating to their bodies and their relations to the Natural world. For example, for my father, Ivanov’s teachings supported and advanced many indigenous healing practices found across the Slavic world in a way that deepened them and gave them a spiritual meaning. In this brief review of Ivanov’s life and teachings, I will offer my interpretations of his work and highlight the multiple layers of his philosophy.

The Life of a Sage: A Brief Biographical Review

Porfiriy K. Ivanov was born in 1898 in a small Ukrainian village, one of 10 children of a poor miner. He began working with his father in the mines at age 12, and, according to his autobiography, was often physically and emotionally ill until he was 35 years old. At 35 years of age, he experienced a profound revelation of being one with Nature and Her “three living natural bodies”: air, water, and earth. He began to embrace that “She, the Nature, is the most important, and everything is done according to her rules; we are a part of Nature Herself, live by her laws, and are infused by same forces found in Her” (Ivanov, 1992, p. 13).

This realization resulted in many behavioral and psychological changes in Ivanov’s life, to which he attributed his remarkable health. One of the first visible signs of his transformation was Ivanov’s decision to let go of wearing layers of clothing. Soon he was known as a sage (by others, as an individual with schizophrenia), who walked barefoot wearing only his shorts in both the extreme heat of summer and coldest snowy days of Ukrainian winters. Not only was Ivanov known to live free of physical and emotional illnesses for the rest of his life, it was told that he could expand his bodily and cognitive abilities beyond those known to typical human beings. Because of his tremendous popularity and influence as well as the spiritual undertones of his teaching, he was frequently imprisoned and tortured by both Nazi and Soviet authorities (Larionov & Larionova, 1994). In fact, his biographers have described that he was able to withstand extreme treatments, such as regiments of high doses of antipsychotics and neuroleptics, and use his mind and spirit to realign his body toward health and balance (Larionov & Larionova, 1994).

During his life, Ivanov gained significant followings, especially through his writings, which were distributed through the “Black Market” across the former USSR. In fact, he was often called “god” by his followers and believed to have extraordinary healing powers (Bozhuh et al., 1994). Whether or not he possessed supernatural powers, he undoubtedly left a body of teachings that carry within them depth and wisdom of great transformative nature.

Ivanov’s Teachings

One of the most known statements by Ivanov (1992) summarizes his philosophy. He wrote, “I ask and beg all people to find your place in Nature. Your place cannot be taken by any other, and cannot be purchased with any amount of money, but only obtained through your efforts to care for yourself within the bounds of Nature, so that you might live in peace” (p. 2). He referred to people as Detka, which means “Babes” or “Children,” to emphasize their place within the Natural world as young learners as well as to show his care and devotion to his followers. In his summary of healing and health entitled Detka, Ivanov (1992) offered the following 12 practices.

In addition to these practical suggestions, Ivanov was known for his reinterpretation of Eastern Orthodox Christian teachings. Ivanov emphasized that salvation can be achieved from reconnection with Nature: Christ himself came to the Earth to become part of Nature and make the Divine known to humans within our material world. Christ, according to Ivanov, was “the God of the Earth.” Ivanov wrote a spiritual hymn, the refrain of which was “The Christians trust the Messiah as the Lord: He sent the God of the Earth to the world.” Thus, embracing our place within Nature and living in harmony with our natural world was viewed as salvific, as being at the heart of liberation for oneself and for society on a spiritual level.

In summary, Ivanov’s own experiences, practical living suggestions, and spiritual philosophy emphasized a single key idea: an individual must see oneself as an essential part of Nature, and connecting and aligning with Her was the only path to wholeness and healing. His ideas were seen and were indeed treated as revolutionary, and hold seeds of spiritual wealth that can contribute to a global ecopsychological/ecological movement.

Wisdom of Ivanov’s Approach

In my discussion of Ivanov’s teachings I will focus on three themes: embracing a nondual nonsplitting view of self and Nature, connecting to the Web of life, and actively engaging in transformation of self and others. Although, certainly, many other gifts could be gathered from Ivanov’s contributions, such as lessons that benefit both the body and the psyche, these three themes stand out to me as potentially transformative in our relation to ourselves and the Earth.

First, Ivanov’s own life and teachings highlight that our imbalance comes from our demand on ourselves, others, and Nature to be other than what they are. Specifically, he believed that we tend to not only seek creature comforts but, further, we want to regard that only those aspects of Nature that suit us are therefore acceptable and good. Thus, cold of winter, heat of summer, rains of the spring, or any other natural phenomena that do not suit our desire for “perfect conditions” are to be controlled and negated. This tendency, in my view, parallels our own desire to split off parts of ourselves and life experiences we deem as “negative” or unacceptable, such as sadness, greed, fear, illness, worry, grief, or death (Jung, 1953; Samuels, 1997). We then seek someone or something to help us “rid” ourselves of these things without acknowledging their presence and power in our lives in order for them to be transformed (Hillman, 1995).

I wonder if Ivanov’s suggestions to actively see our relation to the undesirable and uncomfortable conditions were intentional: just like wishing to rid off all bad weather conditions, we seek to get through our lives without working with those aspects of ourselves that we wish to keep in the shadow (Hillman, 1992; Jung, 1953). Moreover, if we accept that these aspects of ourselves are always present within us and have roles in our lives, we can similarly step out into the Natural world around us, barefoot (i.e., without ego-enforced masks or prescribed persona), and thank Nature for all that She is. We can, therefore, accept the richness and diversity of the ecological world without needing to impose our conditions or demands upon the environment.

Second, such acts allow us to viscerally and physically remember that we are part of the Web of life (Buzzell & Chalquist, 2009; Clinebell, 1996; Devereaux, 1996; Reed, 1996; Roszak, 1992). Ivanov reminds us that we are not the rulers and controllers of Nature, we are at Her great mercy. In his words, our physical, emotional, and spiritual balance is achieved only when we humbly accept our place within Nature. Indeed, we are detki or little children of this vast Universe, whose laws control us rather than the other way around. This interconnectedness with the larger ecology is similarly vital in our connections with others: our care for ourselves as the Nature’s own leads us to live with great regard for others (Buzzell & Chalquist, 2009; Roszak, 1992). Our wishes for their health, whether in our prayers or in daily interactions, are essential for our own well-being.

Lastly, Ivanov emphasized the transformative role of our active engagement with ourselves and others (Samuels, 2001; Torrey, 1986). His teachings are not esoteric reminders of the unity of all beings—they are practical and concrete. In fact, Ivanov would equate our lack of practices to live in harmony with the Earth and others as the true cause of our many personal and societal ills. Of course, other spiritual masters emphasize that enlightenment cannot be achieved without our active engagement: we have been encouraged to meditate, pray, fast, love others, and attend to our tendencies to crave those things that may cause us suffering (Buzzell & Chalquist, 2009; Torrey, 1986). Ivanov’s teachings are consistent with these many wisdom traditions. However, his emphasis is primarily on the imperative that we see ourselves as part of a larger intelligent Universe, whose daily mundane practices regarding how we eat, speak, or bathe are reminders of our place as children of Nature. I believe that Ivanov’s philosophy and practical lessons provide another roadmap toward how we can bring healing to ourselves, others, and the Earth.

Conclusion

The wisdom of Slavic sages is relatively unknown in the West (Kungurtsev & Luchakova, 1994, 1997). Ivanov, a household name in the former USSR, lived a life embodying many principles of what we call eco or green psychology. Having known about some of his teachings from my childhood in Ukraine, I feel enriched by his philosophy now as an adult living in the West. Although I consider myself still a new and aspiring learner of his work, I recognize in it a great potential to transform my way of being in the world. I see that, for the health of my body and soul as well as that of the people and the Anima Mundi, I must “dip myself in the cold waters” of Life as it is, not as I wish it to be.