Content uploaded by G.M. Kaytlyn Creutzberg
Author content
All content in this area was uploaded by G.M. Kaytlyn Creutzberg on Feb 02, 2020
Content may be subject to copyright.
Inscendence and Re-awakening to the Ecological Self with Thomas Berry
How difficult it was to bring myself to task and
write just a glimpse of my connection to the work of
Thomas Berry! It kept expanding, and expanding!
This “bit of verse” he wrote says it best for me.
Every Being Has Rights
Look up at the sky –
The heavens so blue, the sun so radiant,
The clouds so playful, the soaring raptors,
The meadows in bloom, the woodland creatures,
The rivers singing their way to the sea,
Wolf song on the land, whale song in the sea,
Celebration everywhere, wild, riotous,
Immense as a monsoon lifting an ocean of joy
And spilling it down over the Appalachian Landscape,
Drenching us all with a deluge of delight
As we open our arms and rush toward each other,
You and I and all of us,
Moved by that vast compassionate Presence
That brings all things together in intimate Celebration,
Celebration that is the universe itself.
– Thomas Berry1
When was the last time most of us saw, heard,
smelled, felt sensations on our skin, imagined, were
in awe of beauty, or could sense the power of Nature?
In his “Bill of Rights for the Planet Earth,” Father
Thomas Berry (1914-2009) states: “The universe is a
communion of subjects, not a collection of objects.”
From the Greatest expanse to the most minute, all are
“capable of having rights.” This is the New Story that
tells how humanity is part of Nature based on what
science has unveiled. This, the new cosmological
story, is especially important because there are many
who are no longer rooted in a religion. What Thomas
Berry offers is solace. His message can be heard by
all including those who do not heed Christian texts,
and personally I have found great comfort in his
words.
Thomas Berry gave me a huge gift - validation of
my inner journey - the word ‘inscendence.’ I had such
a problem with the word transcendence for so many
years. And when I encountered ‘inscendence,’ I
grabbed hold of it and have never let go! As creatures
of this Earth, we cannot transcend life and the day-
to-day. “The Earth is our origin, our nourishment, our
educator, our healer, our fulfillment. At its core, even
our spirituality is Earth derived” (Sacred Universe,
69).
In a live presentation in Guelph, Ontario in 2016,
Joanna Macy spoke to what I call the posturing of
transcendence. “We see our world in either of four
ways,” she explained:
1. As a battlefield, where we need to face the
enemy, be fearless. It is a worldview that is
polarizing, self-righteousness, and othering; the
privileged vs the oppressed.
2. As a trap we want to escape from (from the
suffering and brokenness). We transcend the
brokenness, “but it feels shitty up there when
everyone else is still down there,” Macy
exclaims! The escapism is isolating and pre-
mature equanimity.
3. As a lover. This worldview is tempting, with the
world as partner. In mirroring others, we are
engaged together.
4. As our larger self. This is the perspective of deep
ecology and interconnectedness, where we can
keep expanding our sense of self outwards, like
ever widening circles rippling outward .... to the
entire Universe.
In the words of Thomas Berry, “We are
quintessentially integral with the universe. In
ourselves the universe is revealed to itself as we are
revealed in the universe” (The Great Work, 32).2 And
when we learn to inscend, we can have a felt
experience of “our small part in the larger cosmic
orchestra,”and do what we were meant for (20).
In seeking to find what the web was saying about
inscendence, I found only a few writings that were
mostly by Bill Plotkin. But on June 1, 2017, author
Robert Macfarlane posted on Twitter:
Word of the day: "inscendence" - the impulse not
to rise above the world (transcendence) but to
climb into it, seek its core. (Thomas Berry)
Drew Dellinger (@drewdellinger) responded the
next day:
Replying to @RobGMacfarlane: I remember
hearing Berry use this word in '92. Asked about
Platonic forms (archetypes) he said, they're not
transcendent, but inscendent.
As I put the finishing touches to this essay, I
received an email regarding a webinar about the
urgency of the work of social transformation. The
webinar delves into an invitation for "an
evolutionary leap in our very ways of being human
1 Thomas Berry, “Every Being Has Rights,”
Twenty-Third Annual E.F. Schumacher Lectures
Stockbridge, Massachusetts, October 2003. Edited by
Hildegarde Hannum at centerforneweconomics.org/
publications/every-being-has-rights/.
2 Thomas Berry. 1999. The Great Work: Our Way
Into the Future. New York, NY: Bell Tower.
1
and relating"3 to create the conditions for
system-wide change. I thought how this was not
unlike how Thomas Berry wrote about realigning
culture with nature by relearning to embrace the
dream of Earth.
A couple of days later, another invitation, this time
announcing a collaboration between Sounds True,
LinkedIn, Wisdom 2.0, and New York University’s
Mindful NYU for the launch of the InnerMBA.4 The
program’s aim is to train a new generation of leaders
who inspire others to action – doing business in such
a way that it is a “complement with the inner world”
and “operationalizes compassion.”
You can’t say things have not begun to shift! The
Dream of the Earth (the title of one of Thomas Berry’s
earliest publications)5 and a healthier “cultural
coding” are emerging. Joanna Macy, who is still
active in her late 80's teaching about the Great
Turning and her The Work that Reconnects, says that
change cannot take root and be sustained without a
profound shift in the way we see our world,
cognitively, spiritually and in relationship.“When we
awaken to the grandeur of who we are, we
experience a shift of consciousness and recognize
that our planet is an intelligent living system, and we
belong to it, like the cells of a living body.”6
On the Farm
Thomas Berry asserts that the Dream along with
our ability for contemplative vision, and practising
inscendence is what activates that part of ourselves
that will see us through what most identify as our
current crisis. Sister Miriam Therese MacGillis
speaks to this and our long history of human
development, during which we have been refining
our “most profound human capacities through the
use of our senses, stories and meaning systems.”7
MacGillis was a student of Thomas Berry, and has
been addressing audiences about his teachings since
the mid-1980s. Many credit her profound
presentations as a turning point in their lives, as do I.
Berry’s work really came alive for me when she
screened The Awakening Universe and spoke at a
conference I attended in 2010.8 The whole
auditorium was in a state of awe. It was a true service
that Sunday. Despite the fact that it was likely Bill
Plotkin who first introduced me to Thomas Berry
many years before, in his book Soulcraft (2003), it
was MacGillis’ embodiment of Berry’s work that was
my turning. From this point on, it seems that Thomas
Berry was being quoted often in my readings.
MacGillis dedicated her life to bringing Thomas
Berry’s ideas out into the world by integrating his
teachings into a farm model called Genesis Farm.
Through speaking engagements, and earth literacy
programs at the farm, she played a big role in
propagating The New Story. Sister MacGillis
maintains a quiet presence otherwise, not receiving
the acclaim that a writer like her teacher did, but has
been interviewed numerous times since the 1980s.
Knowing farming, I want to recognize Miriam
MacGillis’ perseverance with Genesis Farm and for
being such a dedicated practitioner of Berry’s work.
Author Michael Ableman speaks clearly to the
importance of places like Genesis Farm at a Bioneers
conference:9
The great thing is that there are many of us who
are creating the models, who are preserving the
sacred knowledge. Our farms are the
repositories of this very important knowledge
that has been disappearing, so that when the
time comes, and awakening happens, there will
be places in every single community around the
world where folks can go to, to be guided in
terms of how to shift this thing.
3 Terry Patten, author. Invitation to a free online
event: “Cracking the Code of Rapid Social Transformation”
for “clear seeing.” Emailed January 13, 2020.
4 Tami Simon, Sounds True Founder, Scott Shute,
Head of Mindfulness and Compassion at Linked-In, and
Soren Gordhamer, Founder of Wisdom 2.0. A webinar live
from LinkedIn HQ on January 16, 2020, about a new
certificate program that they hope “changes the future of
business for good.”
5 Thomas Berry. 1988. The Dream of the Earth.
San Francisco: Sierra Club Books.
6 Joanna Macy in a video interview about her
work and “The Great Turning.”
www.joannamacy.net/three-dimensions-of-the-great-turn
ing.html. Course materials in Game Changer Intensive
accessed July, 2015, Pachamama Alliance, pachamama.org.
7 Miriam MacGillis. 2007. Transcript of speech to
St Alfege Church Autumn symposium and conference.
Retrieved from http://stalf.org.uk/19.html.
8 Miriam MacGillis. 2010, addressing an audience
at the 29th Guelph Organic Conference on Janaury 30,
2010. The Awakening Universe (2007) is a film based on
the book, The Universe Story by Thomas Berry and
cosmologist Brian Swimme.
9 Bioneers. 2014. Quoted in “Bioneers: 25 Years
of Visionary Leadership Yearbook,” in Restorative Food
Systems Programming, retrieved December 20, 2014 from
www.bioneers.org.
2
Janine Benyus, who co-founded the Biomimicry
Institute (biomimicry.org) and popularized the term
‘biomimicry,’ calls these respositories eddies (of
calm) in a turbulent river. Getting a boat into an eddy
is hard, just like transitioning to resilience “must be a
deliberate choice to leave the linear surge of an
extractive economy and enter a circulating
renewable one.”10
I identify with how MacGillis represents the Dream
because she is living it. For a few years, I too was a
farmer and did so through a love and respect for the
farm-scape and living systems. This relationship is
hard to describe; therefore, I borrow from Daniel
Deffenbaugh, a professor and organic gardener. He
portrays it and his notion of ecological integrity as a
component of well-being, in his book.11
We realize that the earth is a living being, just as
we are. Tending earth’s soil, plants, animals and
landscapes is sacred work, the work of a farmer.
Farms not only produce food, but are centres
where we experience our society’s culture and ...
know the life force that is in our food, farms and
communities. Farmers who work on the land
recognize that a spiritual practice is integral to
the task of growing real food.
Writing about Thomas Berry’s Work
Leveraging my experience in community
animation and personal study in acclimatization
(known more commonly today as land pedagogy), I
returned to school in 2016 to pursue graduate
studies. One of the first papers I wrote was about the
greening of Catholicism, and Thomas Berry and
Miriam MacGillis’ work. The Green Sisters and I’d
also add, Green Brothers are developing ecological
earth-restoring projects like Genesis Farm and what
the Ignatius Jesuit Centre in Guelph, Ontario, which
offers a farm and orchard, a “Stations of the Cosmos”
(based on The Universe Story), and an old growth
forest – real-time demonstrations of Thomas Berry’s
“Dream.”
Berry’s writings have provided me with the
language to express what I feel called to and sense.
But how do we drive more action for Berry’s Dream?
“The difficulty cannot be resolved simply by
establishing a course or a program in ecology, for
ecology is not a course or a program. Rather it is the
foundation of all courses, all programs, and all
professions because ecology is a functional
cosmology” (The Great Work, 84). There is much to
be done to engage others for increasing ecological
integrity and helping a greener culture to emerge.
The Practice of Inscendence
What does Berry really mean by ‘inscendence’? In
Dream of the Earth (207), he implores us with his
suggestion:
We must invent, or reinvent, a sustainable
human culture by a descent into our pre-rational,
our instinctive, resources. Our cultural resources
have lost their integrity. They cannot be trusted.
What is needed is not transcendence but
“inscendence,” not the brain but the gene.
What is needed is that we descend into our most
primal selves, which I understand as getting out of
our heads and back into our bodies, and coming to
know and accept how our lower brain tends to
respond instead of our observer brain. With this
awareness, we can become creatures of creativity
rather than creatures of reactivity.
I identity several approaches for inscendence
within the broad scope of my reading. Peter Levine
and Bessel van der Kolk introduced ‘interoception’
for listening to the body. Carl Jung’s practice of Active
Imagination aims at tapping into the collective
unconscious to encounter our soul image.12 Thomas
Hübl is helping increase awareness of the
pervasiveness of collective narratives, and he says
that “when unresolved conflicts remain present, our
ability to embrace the future is impacted. When this
happens to a large group of people, we call it
collective trauma” (the pocketproject.org).
Barbara Holifield speaks to the ecological self that
Arne Naess (1987) conceptualized in his writings
about deep ecology:13
Perhaps in this time of crisis there is an
opportunity to develop a listening perspective
that has a newfound curiosity about both the
individual’s inner life and the interweaving of the
individual-in-relation with the more-than-
human-community, a listening for an ecological
self.
This sounds to me like Berry’s The Dream of the
Earth, how every culture needs to return to the
10 Janine Benyus. 1997. Biomimicry: Innovation
Inspired by Nature. New York, NY: Harper Collins, 56.
11 Deffenbaugh, D.G. 2012. Learning the Language
of the Fields: Tilling and Keeping as Christian Vocation.
Cowley Publications, Cambridge, MA, USA.
12 Jung, C. G. The Red Book: A Reader's Edition
(Philemon). W. W. Norton & Company. Kindle edition.
13 Barbara Holifield. 2013. “Listening for an
Ecological Self.” Jung Journal Culture & Psyche 7(1), 55.
3
source of its “nature coding.” All these approaches
are like layers helping to realign culture with nature
through practices for the “descent to soul” (Plotkin,
70).14
Thomas Hübl hosted a global meditation a few
months ago.15 In the contemplative space that he
held, he guided us to come back from our habit of
absencing (from feeling our pain) to tune our senses
again: “I am noticing ... also the beauty of living in this
body ... and having this experience right now. There
is aliveness, intelligence and communication within,
for me to experience, to perceive, to feel this moment
of being alive.”
Sensibility and The Contemplative Gaze
Science has given us a new ability for gazing at the
world. Put together with the gaze of intuitive
knowing or trusting our inner resources, a new way
of seeing is emerging. “As Thomas Berry would say,
the outer world activates the inner world and causes,
[or] brings forth that contemplative gaze and then
the awesome capacity to imagine and to respond
with feeling and [from] the depth of what our human
souls carry” (MacGillis, 2007). Using the tools of
science, we can now see Earth from space, and we
can also comprehend relationship at the quantum
level. Add to this our capacity for contemplation, and
we now understand that human beings are the
universe looking back on itself.
Our ancestors could not know this in the same
way, but they still believed and knew how to access
Earth’s intelligence. “We are the eyes, the minds, and
the hearts that the cosmos is evolving so that it can
come to know itself ever more perfectly through us”
(Thomas Berry in an interview with Richard
Schiffman, page 20 in a “Coming Back to Life” issue),
or in the words of Sister MacGillis, “We need to
realize that we are the universe in the form of the
human” (22).16
“Keep them in awe,” wrote Thomas Hobbes back
in 1651,17 even though he might not have meant this
in the way I am suggesting here. But just look at the
consistency of this message, said in so many ways:
• the Aztec commandment, "Thou shalt
acknowledge the wonder"18
• a “kinship ethic,” coined by Edward Evans in
1897,19 that captures the weaving of sensory
experience with scientific knowledge, which is at
the core of the New Story.
• Aldo Leopold’s famous statement that “We can
be ethical only in relation to something we see,
feel, understand, love, or otherwise have faith
in.”20
• John O'Donohue’s "beauty is a human calling"21
• “aesthetic renewal ...[and] inward freedom,
achieved through spiritual transformation”
(Satish Kumar, quoting Canadian academic
Anthony Parel writing about Gandhi’s swaraj,
meaning “self-rule”)22
• the practice of Tikkun Olam in Judaism meaning
“world repair”
Berry’s concept of inscendence has led me to the task
of building what I am calling a new sensibility, a term
I borrow from Susan Sontag, who critiqued the
“destructive pathology” (as Berry names it in Dream
of the Earth, 208) of her culture in the 1960's. The
new sensibility becomes felt experience when taking
in real art, poetry and music that challenges and
stretches the senses, and which hurts, she argued;
while “literary intellectuals” frowned upon it all,
clinging to the comfort of their literature as the
14 Bill Plotkin. 2011. “Inscendence– the key to the
great work of our time: A soul centric view of Thomas
Berry's work,” in Thomas Berry Dreamer of the Earth: the
Spiritual Ecology of the Father of Environmentalism, edited
by Ervin Laszlo and Allan Combs. Rochester, VT: Inner
Traditions, 42-71.
15 Thomas Hübl. 2019. Online global meditation
during the Collective Trauma Summit, October 12th, 2019. A
project of pocketproject.org.
16 Schiffman, Richard. 2015. “Together with
Earth: Bigger than Science, Bigger than Religion.” Yes! 73
(Spring): 18-22.
17 as quoted from Thomas Hobbes, Leviathan
(1651) in The Global Justice Reader. 2008, edited by Thom
Brooks. Malden, MA: Blackwell Publishing, 11-12.
18 An Aztec commandment as quoted by
Elizabeth Harper Neeld, in Seven Choices: Finding Daylight
after Loss Shatters Your World (Austin, TX: Grand Central
Publishing, 2003), 193, from D. H. Lawrence, Mornings in
Mexico, 1927.
19 as quoted by Bron Taylor. 2016. “The Greening
of Religion Hypothesis (Part One)” in Journal for the Study
of Religion, Nature and Culture 10 (3), 282.
20 Aldo Leopold. 1989 [1949]. A Sand County
Almanac and Sketches Here and There, 214.
21 In Beauty: The Invisible Embrace (2003), John
O’Donohue wrote, “The Beautiful offers us an invitation to
order, coherence and unity… we feel most alive in it’s
presence for it meets the needs of our soul.”
22 Satish Kumar. 2013. Soil-Soul-Society: A New
Trinity for our Times. Leaping Hare Press, UK, 76.
4
“central cultural act” (Sontag, 298).23 Since the artist
is usually ahead of their time in their very nature,
they have the capacity to witness and express the
new, “educating conscience and sensibility” (Sontag,
295), which is always uncomfortable to those who
cling to old ways.
New possibility is opening before me as I, like
others doing their great work of the Self
(intentionally lower case), unveil "the guiding vision
for a lifetime, the mythopoetic template for
personally belonging to the world” (Plotkin, 70), in
the way that evolution is nudging me to step forward
into the world. My soul implores me to express my
authentic self, because “the universe brought us into
being” for a specific function. I am coming to
understand this in the unique capacities given to me
for "thought and speech, aesthetic appreciation,
emotional sensitivity and moral judgment" (Berry,
The Great Work, 57). Through inscendence, I
encounter my soul’s image, discern my path, embody
my “coding” and take full responsibility as my “true
adult” self (Plotkin, 71). I am part of evolution and
choose to contribute to the sustainability of our
culture, our species and our planet. I fully express my
authentic self and join with other ‘evolutionary
midwives’ to do the Great Work.
I write about a newer sensibility, weaving in what
some call Thomas Berry’s Franciscan sensibilities in
his “An Ecologically Sensitive Spirituality” chapter
(The Sacred Universe, 2009). I also take from cultural
narratives, in-Nature teachings, culinary arts and a
spiritual care therapeutic model, packaging it
together into a praxis for inscendence that I call “re-
awakening to the ecological Self.” This is somewhat
different to Bill Plotkin’s books, but more
importantly, my aim is to make teachings more
accessible. There are many processes available to us,
including those termed right-brained practices
(rather than the busy doing with the left brain) which
are traditionally considered more feminine, and the
experience of awe through reverence of beauty in
Nature. The intended result is to increase access to
our creative energies.
Thomas Berry’s Dream
Bill Plotkin writes that “Thomas Berry told us that
in order to invent new sustainable cultures, we must
root our efforts not in our rational minds” (Plotkin,
42). It can be argued that the practice of inscendence
– the descent to soul to realign ourselves with our
“coding” – overlaps with the idea of archetypes that
express through us as “root patterns, seed ideas and
consciousness-shifting images,” or as the Dream of
Earth (Plotkin, 45), not dissimilar to Carl Jung’s
‘Active Imagination’ process, and what Joseph
Campbell is famous for in many books he has written,
to "feel the rapture of being alive" rooted in our inner
myth (The Power of Myth). “The dream becomes the
myth that both guides and drives the action” (The
Great Work, 201).
Thomas Berry was able to name it, and wrote
extensively about the Dream and a New Story. Bill
Plotkin unpacked it into many writings and books
that put Berry’s work into practice. Miriam MacGillis
applied Berry’s teachings to a farm-scape and
embodied them. Joanna Macy developed programs to
address our grief experienced collectively for the
degradation of Earth. Macy encourages us to "not be
afraid of feeling pain for our world. What is
happening to our world is normal, healthy. How else
could we transform? The pain comes from love, our
love for the world. Each of us has something
incredible to bring to this great time to be alive."24
Thomas Berry’s Dream is paving the way to an
ecological earth-restoring global community, and
there is plenty of evidence that we are transitioning
now into what he named the Ecozoic era. As we enter
into a new decade, we can already feel the
acceleration as more of us do our homework to heal,
practising inscendence, transforming our grief, and
setting intentions to act.
To conclude, I’d like to suggest three practices for
inscendence. The first one, interoception, honours
the body as a container or sacred vessel of the
wisdom that Berry says we access “by a descent into
our pre-rational, our instinctive, resources.” Second,
being in Nature offers more than words can express.
And, as I opened with a poem written by Thomas
Berry, I close with a poem by Adrienne Rich.
1. Explore the process of interoception
(attached at the end of this essay).25
2. Go outside, and if you can, find a tree or
many!
3. Tune your sense to creative expression
(music, art, poetry). I thank Miriam MacGillis
for sharing this one, that speaks well to this
journey we are on.
23 Susan Sontag. 1966. “One Culture and the New
Sensibility” in Against Interpretation and Other Essays,
293-304. Chapter downloaded as a pdf.
24 Joanna Macy in a video interview about The
Great Turning, nd. See www.joannamacy.net/three-
dimensions- of-the-great-turning.html. Course materials in
Game Changer Intensive accessed July, 2015, Pachamama
Alliance, pachamama.org.
25 I would like to give credit to Bessel van der
Kolk for his many teachings on video.
5
Prospective Immigrants Please Note
Either you will
go through this door
or you will not go through.
If you go through
there is always the risk
of remembering your name.
Things look at you doubly
and you must look back
and let them happen.
If you do not go through
it is possible
to live worthily
to maintain your attitudes
to hold your position
to die bravely
but much will blind you,
much will evade you,
at what cost who knows?
The door itself
makes no promises.
It is only a door.
– Adrienne Rich
The Practice of Interoception26
In The Body Keeps Score, Bessel van der Kolk calls
a practice of mindful awareness of the body,
interoception. The crux to healing, he says, is
learning to do this with compassion towards all our
body's sensations, and being in flow with our bodies
so that they move freely, joyously and with less pain.
Interoception is a developed inner sense of
awareness of the body’s expressions and reactions as
a total organism from immune system and hormones
to musculature and emotions.
We are engaging in a practice to activate our
capacity for self-reflective consciousness, tapping
into the ebb and flow of our internal experience. “We
need to feel what we feel and know what we know”
(Bessel van der Kolk).
It takes courage to notice and of course, what
comes up is not always nice. So be kind, just like you
would to a friend or child that is sharing. Be nice!
To develop this ability, there is no use for the
rational mind in this practice at all, except maybe to
jot down some notes, or to journal! Van der Kolk’s
instructions are straight forward: “In order to be in
charge of ourselves, we need to shut up, be still,
notice what goes on inside, and pay attention to the
flow of our internal states.”
Stop. Even if just for a moment. There are no
instructions for a mat, a chair, a special place, but
quiet is good. We do this practice so by paying
attention to what is going on inside ourselves – in our
internal world, in our flow. There is actually a part of
the brain (midline structures) that does this
interoception, and we want to wake it up!
Activate this capacity. Scan your body. Look for
tension, pain, butterflies, any kind of awareness of
stimulation maybe caused by a fleeting thought. Be
curious about your deepest sensations. If you
encounter distress (physical, emotional, tension,
panic, resistance), be gentle and continue if you can,
or stop when you cannot take any more. The intent is
to be able to go on noticing it longer each time. What
comes up for you?
If we know how to do it for ourselves, we know
how to do it for other people. Because most of us
are patients. Let’s face it. [And we] expand the
window of tolerance by learning to be calm,
staying focused and by activating that mindful
brain.
Note of Caution: It is possible that interoception is a
helpful means for individuals, including traumatized
people, to deal with the past, by becoming mindful of
how our bodies react to external and internal
experience. It is important to stop when triggering
becomes too much. Stay within your window of
tolerance. Listen. Notice. Be kind.
Kaytlyn Creutzberg is a trauma-informed mentor,
Canadian Nuffield Agricultural Scholar and social change
writer focusing on “Soul Care for Earth Care.”TM She is
passionate about healthy rural communities, restorative
agriculture and greater care of Earth. Kaytlyn’s fun fact is
that she completed a Master of Arts degree at the age of 50,
after spending most of her time prior to this effort deeply
embroiled in science and agriculture. One of her first papers
was the greening of Catholicism, which recognized how
much Thomas Berry’s work had intersected with her life,
and validated her journey by naming ‘inscendence.’ Kaytlyn
continues this work in her business, Katalyst for Change,
bridging science with spirituality, and applying her guiding
vision to contribute to bringing forth an emerging new
culture that integrates the ecological self.
26NICABM (National Institute for the Clinical
Application of Behavioural Medicine) online course. 2017.
“Tolerating Dysregulation” with Ruth Buczynski, PhD;
Bessel van der Kolk, MD; Pat Ogden, PhD; Stephen Porges,
PhD; and Ruth Lanius, MD, PhD.
6