Sowa Rigpa, Contemplative Therapy, and Eco-Dharma: An Integrative Approach to Managing Eco-Anxiety and Restoring Self-Agency
ABSTRACT
This article explores the integration of Sowa Rigpa, also known as Traditional Tibetan Medicine (TTM), with mindfulness skills and other contemplative modes to address Existential Obsessive Compulsive Disorder (EOCD) associated with climate change anxiety and analogous stressors. Special attention is paid to self-care, whereby the therapies found within Sowa Rigpa can support balanced emotional and physical health while fostering an accommodating and non-judgmental outlook—essential qualities in those who would offer support to others.
Even where there is no immediate crisis, profound changes to earth’s biosphere overall can affect mental health, particularly among parents who worry about the future their children will inhabit. The integrative approach outlined in this article investigates the synergy between the holistic, balance-focused treatments of Sowa Rigpa and the emotion regulation techniques of Dialectical Behavior Therapy (DBT) and Acceptance and Commitment Therapy (ACT). These are considered alongside outlook-shifting ideas from eco-dharma pioneer Joanna Macy, as well as the Tibetan concept of sem pa chen po, or “spacious mind”—thought to be key to resilience among the Tibetan diaspora.
For some caregivers, certain therapies referenced in this paper may serve as a bridge to practices within the Yuthok Nyingthig—a tantric Buddhist spiritual cycle deeply interwoven with the Gyü Zhi, Tibet’s “four medical tantras” which provide the basis for the healing wisdom of the Himalayas. The author’s personal application of Sowa Rigpa treatments and dharmic practices of the adjacent Yuthok Nyingthig inform this article, providing a perspective that engenders empathy and nonjudgmental presence in therapeutic settings.
When self-applied, Sowa Rigpa technologies are particularly useful for doctors, therapists or counselors who in order to provide effective care must be mindful of not only their own physical health, but also their emotional well-being. Certainly those offering healing support may have their own feelings and concerns regarding climate change, as do I. Insights drawn from personal experiences in this area can help foster connection with those under similar distress while modeling a kindhearted response. Therefore, self-applied treatments that have helped address imbalances in the author’s psycho-emotional makeup are described as examples of engaged healing.
Additionally, I consider how principles and therapies of Sowa Rigpa are complemented by the coping strategies found in DBT and ACT, as well as the climate change-specific contemplations put forward by Macy. Consideration is given to the Tibetan concept of sem pa chen po (spacious mind)—a broadly compassionate outlook that recognizes and accepts the changing, impermanent nature of all phenomena, including mental and emotional states. The brief case studies appended to this article describe preliminary impacts. Acknowledging the statistically irrelevant sample size and lack of methodological controls, these examples nevertheless underscore the potential of incorporating Tibetan and Western therapeutic frameworks to bolster psychological resilience and mental health amid growing environmental and social concerns.
Lastly, the paper looks to the above within a broader effort to thoughtfully integrate Sowa Rigpa with other methodologies in service of holistic well-being.
INTRODUCTION
The increasing awareness of climate change and its impacts has led to a rise in psychological distress among various groups, notably parents who are concerned about the future wellbeing of their children in a changing world. This concern has given rise to specific psychological issues, including so-called eco-anxiety, which can present as existential dread and a chronic sense of guilt or helplessness—all of which can significantly affect mental health and daily functioning.
Eco-anxiety is a term coined to describe the chronic fear of environmental doom, and is emblematic of the psychological impact of climate change on parents. This anxiety stems not only from direct threats such as extreme weather events and their immediate impacts on family security but also from a more pervasive dread about the long-term prospects for their children’s health, safety, and general quality of life. Unlike traditional anxieties, eco-anxiety is uniquely characterized by its global and somewhat intractable nature, making it difficult for individuals to see practical solutions or feel that their personal actions are meaningful. For parents, this can translate into profound feelings of despair and hopelessness, which can affect interactions with their children and overall mental health. Furthermore, existential dread can lead to a paralysis of action, social withdrawal, and a diminished capacity to enjoy life and maintain personal relationships.
Guilt and helplessness also feature prominently among parents as they grapple with their role in both contributing to and combating climate change. Many parents feel guilty about the kind of world they are leaving to their children and feel helpless to make significant changes that could mitigate this impact. This guilt is compounded by the day-to-day decisions they must make, such as choosing between more environmentally harmful convenience options versus more sustainable but less convenient alternatives. This ongoing moral conflict can lead to significant emotional distress. Such anxieties are, of course, not limited to parents, as one of the two case studies described in this paper illustrates. Additionally, climate-related anxieties can co-present alongside other existential concerns such as political and economic instability and public health and safety crises, all of which may be interlinked.
The psychological impact of these stressors is complex and can manifest in various ways, including increased rates of anxiety, depression, substance abuse, and other mental health disorders. Moreover, these feelings can influence parenting styles and family dynamics. Parents dealing with high levels of stress related to climate change might exhibit more anxious and overprotective behaviors, or conversely, become disengaged and emotionally unavailable as they struggle with their feelings. Where there is an aspiration to be part of a solution to climate change, it is helpful to point out that action in this regard is greatly aided by a healthy mind and body, the absence of which inevitably invites burnout, leading to greater hopelessness.
Addressing these issues requires a multifaceted, holistic approach; one that is adaptive to both individual and community needs, and which can be applied in variable contexts while accommodating diverse patient backgrounds and experiences. The healing practices outlined in this article support individuals in appropriately responding to ongoing changes, ultimately contributing to healthier, more resilient communities. Specifically, I look to integrate Sowa Rigpa therapies with Western psychological approaches such as DBT and ACT, along with a spacious and compassionate mindset that takes into account interconnectivity and impermanence.
Before getting into specific frameworks, therapies, and practices, I briefly describe my own experiences as someone who has suffered tremendous anxiety along these lines. I do so primarily to engender empathetic connection, but also to underscore the efficacy of integrated therapies to restore balance, while fostering an accommodating and flexible outlook without which counseling or pastoral work is less effective. Even in my limited understanding I recognize from direct experience how Sowa Rigpa treatments and dharmic practices can nurture and protect the energies required to meet day-to-day and longer term challenges with greater flexibility and impact. Coupled with Western psychotherapeutic models (which themselves adapt and secularize certain aspects of Buddhadharma), positive synergies emerge to mutually support healing in “self and other”—dag dang zhen in Tibetan.
EXISTENTIAL OCD AND HIGHLY SENSITIVE PERSONS
Before looking at the Sowa Rigpa theories, therapies and practices that have brought me relief and may be effectively applied to others suffering similarly, I will discuss a potential link between two Western psychological “typologies”—Existential Obsessive Compulsive Disorder (EOCD) and Highly Sensitive Persons (HSP) that may offer clues to the “who, why, and how” of climate anxiety. Furthermore, such analysis can assist in mapping emotional and behavioral tendencies experienced and exhibited by patients to the humoral theories put forth in Sowa Rigpa. It also establishes an opportunity to introduce dharmic ideas such as interdependence and the non-intrinsic nature of phenomena. Awareness and integration of the latter concepts have been shown to lessen psychological suffering related to complexity and change.
Existential obsessive-compulsive disorder (EOCD) and the concept of Highly Sensitive Persons (HSP) are two distinct psychological phenomena that might intersect in unique ways, particularly in times of environmental, civic and social upheaval. Understanding the possible link between these two can provide deeper insights into how individuals with these traits experience and navigate their world, especially under the pressure of global environmental concerns.
Existential OCD is a subtype of OCD characterized by an intense preoccupation with deeper philosophical questions that are usually abstract and unanswerable. Although EOCD is at present not clinically established, clinicians do recognize numerous OCD subtypes; it would be potentially helpful to include EOCD among them. Common obsessions may include questions about the meaning of life, fears about what happens after death, the nature of the self, and the existence of the universe. Individuals suffering from EOCD often find themselves caught in a loop of profound, intrusive thoughts that trigger intense anxiety and a compulsive need to seek answers or reassurance, despite the inherently unresolvable nature of these questions. Anthropogenic climate change, with its many ambiguities and uncertainties, appears to fit these criteria.
Highly Sensitive Persons (HSP), a term coined by psychologist Elaine Aron, refers to the 15-20 percent of the population who possess a heightened level of sensory processing sensitivity. This trait involves a deeper cognitive processing of emotions and physical sensations, often leading to increased empathy, awareness of subtleties in the environment, and susceptibility to overstimulation. HSPs are not only more aware of their own emotional inner states but are also more easily affected by their surroundings, including the moods of others and sensory input. It is my own personal theory that many Western Buddhist practitioners are in fact HSPs who came to dharma as a means of self-soothing and contextualizing their inner experiences.
MUTUALLY REINFORCING COMORBIDITIES
The intersection between existential OCD and HSP can be particularly impactful when considering the context of climate change anxiety. For individuals and parents grappling with existential OCD, the persistent and intrusive thoughts may latch onto environmental catastrophes and the larger existential threat of climate change, intensifying their distress and compulsion to find resolution or reassurance. This focus can lead to a chronic state of heightened anxiety about the future of the planet, humanity’s role in its demise, and what can realistically be done about it. HSP parents (whose children may also exhibit HSP traits) are particularly prone to obsessive thoughts that inflame existing sensitivities, including feelings of guilt for having brought children into this situation.
Generally speaking, the deep processing capabilities and heightened empathy of HSPs may make them more acutely aware of and responsive to the emotional weight of climate change. The constant influx of news about environmental degradation can trigger overwhelming feelings of sadness, helplessness, and anxiety, further compounded if they also exhibit tendencies of existential OCD. The sensory overload from persistent media coverage and the emotional contagion of societal anxiety surrounding climate change can create a feedback loop that amplifies their distress. This was certainly my own experience.
Exploring the overlap between existential OCD, Highly Sensitive Persons, and climate change anxiety opens up important avenues for therapeutic interventions. Mindfulness practices and modifications to reduce overstimulation—in other words, lifestyle changes—are crucial, and are bolstered by attention to diet. Sowa Rigpa promotes the above along with various external remedies which I will discuss, all of which aim to maintain or restore balance and encourage a harmonious relationship to nature. This in turn can help individuals and communities develop resilience against the psychological and material impacts of climate change.
SOWA RIGPA PERSPECTIVES ON MENTAL AND PHYSICAL WELLNESS
As noted, Sowa Rigpa serves to promote and maintain balance within the human system, which includes psychological and emotional well-being along with physical health. Actually, psychological and physical health cannot be separated within this framework (and in reality), as their processes and outcomes are inextricably linked. This is also true of the elemental energies that Sowa Rigpa describes as the basis for physical seasons and the bodily constituents that, through the interaction of essential humors, or nyépa, contribute to states of health or disease.
The three humoral energies derive from the five originating elements or jungwa nga in Tibetan. The fundamental philosophical view of Sowa Rigpa is the same as that of Buddhism, that is, the view of tendrel, Interdependent Arising or Interconnectivity. This view holds that nothing can exist by itself, entirely separate or independent from the rest of the universe. According to the view of tendrel, all phenomena are connected to one another through cause-and-effect, linked together in a vast cosmic web.
Specifically, the three humors, or nyépa, in Sowa Rigpa are luung, tripa, and beken, which, as described above, arise from the five originating elements—space, wind, fire, water, and earth. As Dr. Nida notes in The Foundations of Sowa Rigpa, “Space, the mother of the other elements, is immaterial, an absence of concrete form. Even so, without space, there is no room for things to exist. Space is the basis of all the other elements, it contains and surrounds them—nothing can manifest without it. . . space is present in the internal universe of our bodies as the hollow cavities and tubes that shape us. It is what allows us to hear and exists in our minds and in the wider, external universe as well.”
This view of primordial spaciousness is important in the context of psychological therapy in that it presupposes a natural and always accessible wisdom present even in times of crisis and uncertainty. It is a theme to which I will return. For now, it makes sense to examine some of the essential characteristics associated with each nyépa as a lens through which to consider appropriate treatments based on individual patient typology. Due to “space” constraints, I am unable to provide a full account of subtypes within and interactions among the three humors described in the Gyü Zhi.
THE THREE NYÉPAS IN TYPOLOGICAL ASSESSMENT
The three nyépas, or humors, are foundational to the diagnostic and therapeutic approaches found in Sowa Rigpa. Its humoral theory posits that health and disease are a result of the balance or imbalance among three principal bodily humors, which arise from the five originating elements, or jungwa nga. These three humors, or nyépa, are called luung (also known as wind), tripa (also known as bile), and beken (also known as phlegm). Though all human beings have some amount of each of the three nyépas,
patients may have one (or more) predominant humor, which can inform how the caregiver interacts with the patient and develops treatment protocols.
1. Luung (Wind): associated with the element of air (aka wind), luung has clear connection to breath, breathing and the movement of associated energies in both gross and subtle forms. It is also considered responsible for bodily mobility, the nervous system, and the overall function of the mind (including core aspects of the biological brain). It also plays a crucial role in digestion and the evacuation of bodily toxins. Luung imbalances are often connected to the heart, while symptoms can manifest as anxiety, insomnia, dry skin, constipation, irritable bowels, and various neurological disorders. The qualities of luung are rough, light, cold, subtle, hard, and mobile. Its various aspects—and interactions with other nyépa—can lead to symptoms that disrupt the normal functioning of the bodymind, from emotional self-regulation and interpersonal communication to poor digestion and other physical and mental manifestations of imbalance.
2. Tripa (Bile): associated with the element of fire and governing metabolism (including digestion), body temperature, and temperament, tripa also plays a crucial role in the healthy functioning of the liver and the eyes, as well as supporting healthy complexion. The characteristics of tripa are oily, sharp, hot, light, smelly, purgative, and moist. Tripa imbalances can lead to inflammation, infections, fever, ulcers, and outbursts of anger or irritability. Psychologically, tripa supports the aspects of self-motivation and drive. It is overall characterized by heat, and an excess can result in aggressive and inflammatory reactions, both physically and emotionally.
3. Beken (Phlegm): Beken is linked with both water and earth, and it stabilizes and lubricates the body and mind. It is essential for maintaining physical structure and fluid balance. Qualities of beken are oily, cold, heavy, dull, smooth, stable and sticky. A “cold” humor, beken often manifests as obesity, lethargy, and depression, all of which can lead to severe and compounded health outcomes. Psychologically, beken supports a sense of satisfaction and settledness. Being cold and heavy, an excess of beken leads to sluggishness and congestion in bodily systems.
MAINTAINING AND RESTORING HUMORAL BALANCE
In Sowa Rigpa, the state of health is achieved by maintaining a balance among these three humors, which can be influenced by diet, lifestyle, seasonal changes, and other “secondary factors.” Understanding the relationships between the above helps a practitioner determine whether a patient is experiencing a “hot” or “cold” disorder, which thereby informs the steps taken to restore balance. Treatment often involves adjusting diet and lifestyle to counteract the excess or deficiency of one or more of the humors, alongside herbal medicines, physical therapies, and spiritual practices.
Diagnosis in Sowa Rigpa involves a careful analysis of symptoms, pulse reading, and urine analysis, among other techniques. By understanding the nature and cause of the imbalance, a Sowa Rigpa practitioner can tailor treatments that address specific humoral imbalances, thereby restoring health and preventing disease in a manner that is holistic and individualized. This approach not only addresses physical symptoms but also considers emotional and spiritual health, reflecting the integrated view of mind and body inherent in Tibetan medical philosophy. Additionally, Dr. Nida has introduced supplementary diagnostic tools—such as “typological pyramids” for humoral assessment, and “life pyramids” for self-assessment of personal growth along a seven year cycle from birth to old age. These tools are useful not only for patient assessment, but also for self-inquiry and contemplation.
As the healing work in which I am presently engaged does not lend itself to urinalysis or pulse reading, my emphasis is on therapies that can be self-applied by the patient. It is also worth noting that the stressors and symptoms germane to this article are most likely to be luung-oriented, at least in terms of their initial presentation. Still, it is important to understand the applicability of broader humoral therapy within the situational contexts in which a patient comes for help. Sowa Rigpa thus emphasizes the need for adjusting diet, behavior, and treatment according to not only an individual’s dominant humors, but also those of the season. Such a dynamic, environmental approach supports not just the physical body but also mental and emotional wellness, illustrating the profound value of Sowa Rigpa to maintaining health and treating disease. On an even deeper level, it reflects the interdependent nature of the planet we all call home.
SECONDARY CAUSES AND CONDITIONS
Through the lens of humoral typology, Sowa Rigpa practitioners consider secondary conditions or kyen to deduce the cause(s) of imbalance and which treatments may prove most effective. The four kyen outlined in the Gyü Zhi are:
- Time and Seasons (dü)
- Invisible provocations or harmful influences (dön)
- Diet (zé)
- Lifestyle or behavior (chö)
Each of these secondary causes may play a role in emotional-physical disturbance, especially in combination. Here, I will focus primarily on diet and lifestyle, adjustments to which can help reduce stress, promote physical and emotional well-being, and establish a basis for contemplative practices that can engender a more spacious and accommodating outlook towards oneself, other beings, and the natural world. Such an outlook is naturally flexible and cooperative—qualities which benefit individual and collective action in support of environmental resilience and restoration.
Diet
Sowa Rigpa emphasizes a holistic approach to well-being in which diet plays a pivotal role. In this context, diet is not merely about nourishment but is a therapeutic tool for maintaining or restoring this balance. According to Sowa Rigpa, the three nyépas govern the body’s physiological functions and are in turn influenced by environmental factors, lifestyle, and most significantly, diet. Since each individual’s balance of humors and energies are unique, Sowa Rigpa prescribes diets in tune with the seasons and aimed at nurturing the body’s nutrition-derived constituents while addressing its humoral imbalances.
The importance of diet in Sowa Rigpa extends beyond the simple act of eating. Foods are classified based on their tastes, potencies, and post-digestive effects, each affecting the body’s energies in specific ways. For instance, warm and spicy foods may increase tripa, beneficial in cold climates or conditions of excess beken, while cool and bland foods might mitigate excess tripa. All too common loong disorders may be treated by diets that are warm and nourishing, such as bone or meat broths, and aged medicinal butter (menmar). Understanding these properties allows for dietary choices that prevent and heal ailments, promote longevity, and enhance overall vitality.
Moreover, Sowa Rigpa’s dietary guidelines are integrative, considering not only the types of food consumed but also the combinations, preparation methods, and seasonal appropriateness. This approach ensures that the diet supports the body’s natural rhythms and healing processes. In practice, the integration of diet in Sowa Rigpa is a form of daily medicine. Regular consumption of a balanced diet tailored to one’s individual needs can prevent disturbances in the body’s energies before they manifest as disease. Thus, diet is both a preventive measure and a therapeutic intervention, underscoring its significance in the practice of Sowa Rigpa.
Lifestyle
As Dr. Nida writes in The Foundations of Sowa Rigpa, “The kyen of lifestyle covers everything from patients’ sleeping habits, their level of exercise, their work and resting habits, sexual behaviors, personal hygiene, grooming and bathroom habits, their level of sun exposure, how they use and take care of their sensory organs, their social, romantic, and familial relationships, and spirituality.” Given the wide range of activities that can fall under the “lifestyle” category, it is essential for Sowa Rigpa practitioners to really get to know a patient’s situation through skillful, non-judgemental questioning as part of initial assessment or intake process. Understanding a patient’s humoral typology can help in determining which secondary causes are aggravating which nyepa (or combination), and determine a treatment protocol. Often this includes recommended adjustments to diet and lifestyle as the first option for restoring balance.
A Note on Sleep
Perhaps the most important of the lifestyle bundle is sleep. Sowa Rigpa promotes sleep as essential to healthy living and prescribes it for those who are depressed, emotionally overwhelmed, or grieving, among other conditions. My own experience suggests that many emotional disturbances are alleviated by proper rest. Not sleeping well increases loong—particularly its rough qualities—which can exacerbate obsessive or confused thinking and even lead to physical illness. The Gyü Zhi also takes into account season and typology with regard to this topic, and offers various remedies for insomnia and repairing damage from a lack of sleep (such as skipping breakfast and sleeping half the amount of sleep lost in the night).
SELF-APPLIED SOWA TREATMENTS: A BRIDGE TO WELLNESS
In the course of my Sowa Rigpa studies, I have made use of a plethora of treatments, from external therapies to herbal medicinal formulas—all to restorative effect. In addition to self-application, my family has also benefited from various therapies outlined in Sowa Rigpa Currently, I am working with clients who are beginning to incorporate some of these therapies to address various physical-emotional concerns, including fatigue and anxiety (the latter which touches into climate change and global instability); these are referenced in the appended case studies.
Hormé
Hormé, also known as “Mongolian moxibustion,” is a distinctive external therapy used within Tibetan medicine. This treatment involves the application of small cloth pouches containing readily available medicinal herbs that are warmed in oil (such as sesame oil) and placed directly onto specific points on the patient’s skin, a process that not only supports the balance of the body’s internal energies, but feels exceptionally good.
Hormé is particularly valued for its ability to stimulate circulation, warm the body, and dispel coldness, which is often linked to various ailments such as arthritis, muscular stiffness, and cold-induced pain. By sequentially applying heat to key points—such as the bottom of each foot, the center of the palms, and the crown of the head—hormé therapy helps to restore the flow of vital energy and is a relaxing way to promote overall healing and stress release.
I know from personal experience how hormé can soothe in the aftermath of crises. When my wife and two daughters were involved in a traumatic car accident in which no one was seriously injured but which resulted in total vehicular loss, I prepared hormé treatments for each of them. This helped my family process the stress and trauma of the accident in a gentle way that helped them recover a sense of personal security and well-being. Though my own compassion may have positively contributed, this outcome also reflects the essence of the treatment, which is naturally warm and relieving. Which could be why hormé is so deeply integrated into the holistic health practices of Sowa Rigpa—it supports natural balance and energy flow as primary pathways to health.
Kunyé and la massage
Along these lines, massage is a traditional external treatment integral to Sowa Rigpa; I will briefly outline two such methods.
Kunyé massage utilizes oils and techniques tailored to the individual’s constitution and current imbalances of the body’s energies and humors. The practice involves long, flowing strokes designed to soothe and balance the Wind element (loong), which when disturbed can cause emotional and physical ailments like stress and pain. By incorporating warm oils infused with specific herbs, kunyé massage not only nurtures the skin but also deeply penetrates to release energy blockages, enhance circulation, and promote a profound sense of relaxation and healing.
La massage
La massage is a therapeutic technique designed to restore and balance the la or “vital energy,” believed to be the essence of an individual’s overall life force. La can be depleted by sudden traumatic or disruptive events, which makes this type of massage particularly useful to restore balance and vitality. La targets the protection and enhancement of this vital essence, which stress, trauma, or illness can diminish. Using exceedingly gentle yet profound touches, practitioners of La massage focus on specific energy points and pathways to strengthen the body’s protective energies and stabilize the mind. Sessions can also involve the use of warm oils, prayer, and meditative focus, making it not only a physical but also a spiritual healing practice, aimed at rejuvenating both body and spirit. There are additional practices found in the vajrayana to “recapture” lost la—I won’t get into them here, but my family and myself have benefited from such kind offerings from our teachers.
Both kunyé and la massage are wonderful external therapies with real benefits. Yet even if these therapies are not available, any kind of massage can be restorative. Although therapeutic benefits of massage are well established, there are limits on what counselors can offer if not explicitly licensed as massage therapists. In which case, referrals represent a skillful means for caregivers who are not in a position to directly engage in this therapy.
Dutsi nga lum (medicinal baths)
Throughout my Sowa Rigpa studies I heard about the miracle of dutsi nga lum, or “five nectars bath,” but was unable to prepare my own treatments due to U.S. restrictions on one ingredient, ephedra. The others—rhododendron, mugwort, horsetail, and juniper—are relatively easy to find. Recently, I was able to obtain premade packages of the five nectars bath, and am in awe of its powers. Rightfully celebrated for its effectiveness in combating loong or wind imbalances, dutsi nga lum is appropriate for a range of acute and chronic conditions and may also be useful for treating “long Covid” and its enduring impact on the nervous and musculoskeletal systems, as well as chronic fatigue. As mentioned in the Gyü Zhi, individuals profoundly weakened from extended or severe illness, those with persistent joint and muscle pain, circulatory dysfunctions, nervous system ailments, infectious diseases, and various skin issues, may all benefit from this bath. Psychological symptoms related to stress or held traumas may also be relieved by the five nectars. It is my hope that the full ingredient list remains available for those living in U.S., as this is an exceedingly useful treatment.
Incense and aromatherapy
One of the simplest therapies that I frequently recommend is simply to light an incense stick composed of the Tibetan formula Agar 31. Although the ingredients of Tibetan herbal formulas all work together, it is known that the principal ingredient in Agar 31–agar, or agaru, also known as eaglewood—has a pacifying effect on loong and also dispels excess tripa in the heart and lungs. This incense, which one gently and indirectly breathes in, is a terrific remedy for insomnia, nervousness, and anxiety. Rarely do I launch a Zoom session without lighting a stick, and I’ve been known to mail bundles far and wide to individuals who may benefit.
Certainly there are other varieties of incense and aromatherapy that may also engender positive outcomes; space prohibits me from making a comprehensive account of each formula and its application. Suffice it to say that the above is an often overlooked but immediately helpful therapy that can be easily incorporated into other healing practices.
Teas and herbal supports
The Sowa Rigpa materia medica is incredibly vast, and I claim no expertise in this area. That having been said, even a basic understanding of herbal compounds can be useful to maintaining and promoting good health. Though I have personally used and benefited from a range of formulas for stress and anxiety, such as Sogdzin 11, Agar 35, and Bimala, there are limits to my own skills in Sowa Rigpa medicine-making. Therefore, I tend to rely on pre-made pills purchased from trusted sources. However, there are numerous ways in which one can incorporate Tibetan theories regarding herbal medicine that do not require years of study and fieldwork. One easy way is in the form of tea or decoction. While I do rely on and promote certain pre-packaged formulas specifically for loong, tripa, and beken typologies, I also create my own blends and extend this alchemy to cooking wherever possible. For example—Sendru Ngapa, which treats excess beken—includes readily available ingredients such as pomegranate, cinnamon, cardamom, long pepper, and ginger, which can be easily combined and decocted. A basic understanding of the properties, tastes and potencies of individual herbs and their effects in combination can allow a practitioner to be creative in both self-application and in making recommendations to patients. Lastly, taking time to prepare and consume tea can be a lifestyle support in itself, as it creates space for relaxation and contemplation while restoring and rebalancing energies.
Adjunct practices
In addition to external therapies and herbal remedies, adjacent practices found within the Yuthok Nyingthig are superb compliments to the above. Here, I briefly describe two such yogas and a daily contemplation.
Nejang
Nejang is a traditional Tibetan healing practice that combines gentle yogic exercises with breathwork to cleanse and balance the body’s energy channels. Often used to prepare for meditation and facilitate deeper spiritual practices, but beneficial overall, Nejang consists of a series of simple, repetitive movements specifically chosen to open and harmonize the body’s vital energies. Each exercise is targeted to benefit specific organs and systems, promoting better health, alleviating various ailments, and enhancing overall well-being. This practice is accessible to people of all ages and physical capabilities, making it a valuable tool for maintaining health and vitality according to Tibetan medicine principles.
Ninefold Purification Breathing
Ninefold Purification Breathing is a Tibetan yoga that has immediate effects when put into practice. Coupling visualization of internal subtle energetic channels with intentional breath and motion, the technique positively affects the parasympathetic nervous system, which is responsible for rest and digestion. This yoga involves alternate nostril breathing aimed at clearing physical, emotional, and energetic blockages; by gently holding the visualization while focusing on exhalations and specific body movements, the practice helps to calm the mind, reduce stress, and promote relaxation. This activation of the parasympathetic system enhances bodily functions such as lowering blood pressure and slowing the heart rate, leading to increased relaxation and digestive health. It is a powerful tool for achieving mental clarity and emotional stability, fostering an overall sense of well-being. I practice it daily, sometimes multiple times a day, and recommend it to individuals experiencing various forms of stress and anxiety.
The Four Immeasurables
The Four Immeasurables are key virtues in Buddhist practice aimed at cultivating a boundless and compassionate heart. They consist of loving-kindness, which wishes for the happiness of all beings; compassion, which seeks to alleviate the suffering of others; empathetic joy, which rejoices in the happiness and virtues of others; and equanimity, which sees the ultimate similarity in all phenomena while respecting their relative differences. Practicing these contemplations daily can expand one’s capacity for love and reduce biases, leading to greater peace and harmony within oneself and in interactions with others. It establishes the kind of intention conducive to healing, and recognizes the interdependent reciprocity inherent in all aspects of our lives.
THE IMPORTANCE OF BEING IN NATURE
Spending time in nature has long been recognized for its therapeutic effects on mental health, with numerous studies supporting its benefits for reducing stress, anxiety, and depression. From the perspective of Sowa Rigpa, these benefits are deeply connected to the principles of balance and interconnectedness between humans and their environment.
Sowa Rigpa teaches that health is a state of balance between the body, mind, and environment, and that disruptions in this balance can lead to illness. Therefore, spending time in nature is seen not just as beneficial but as essential for maintaining inner-outer harmony. Nature engagement helps to expel emotional disturbances and restore physiological balance, reducing mental agitation and promoting clarity. My own experiences in nature self-confirm these theories, as do the case studies presented in this article, even where physical limitations and urban environments pose challenges to extended outdoor excursions.
Clinically, nature’s role in enhancing mental health can be observed through its impact on reducing biomarkers of stress, such as cortisol, and improving overall mood and cognitive function. The concept of “attention restoration,” developed by environmental psychologists Rachel and Stephen Kaplan, posits that natural environments have a unique capacity to restore mental energy and focus. The Kaplans’ research highlights how exposure to natural settings can significantly rejuvenate a person’s cognitive functions by offering a respite from the mentally exhausting demands of everyday life and its constant barrage of distractions.
Paradoxically, the same natural settings that show us the reality of change and ecological degradation—a source of eco-anxiety—also reveal the profound interconnectedness of life. By immersing oneself in nature, individuals can experience firsthand the life cycles and interdependence of various ecological systems, including their temporality. “Just as we can experience our pain for the world as the Earth crying within us, we can experience the Earth thinking within us as a guiding impulse pulling us in a particular direction,” Macy writes. “We can view this as co-intelligence, an ability to think and feel with our world.” Such understanding can transform feelings of isolation and helplessness into a deeper awareness of one’s role within the larger web of life. Recognizing this interconnectedness can empower individuals, alleviating symptoms of eco-anxiety by fostering a sense of belonging and purpose in environmental actions.
Incorporating the viewpoints of Sowa Rigpa, spending time in nature not only mitigates the symptoms of mental health conditions but also enhances one’s personal connection to the environment. Such therapy is free-to-inexpensive, accessible even in urban environments (think city parks, community or personal gardens, etc.) And it’s even better with kids! Spending time together in nature not only establishes positive bonds and engenders curiosity about the natural world, it helps parents see their children’s lives as part of a bigger cycle. It soothes the mind while strengthening connections to our natural world, opening up the possibility of relief through direct apprehension of the flow and flux of all existence. Augmented by contemplative practices such as walking meditation, calm abiding, mindfulness, and nonconceptual resting, such understanding can be extended to inner experiences, such as thoughts and emotions. Thus, nature itself becomes a vital, therapeutic ally in the journey towards both personal and planetary health. It inspires us to engage by helping us see the collective aspect of our activities. “Strengths such as courage, determination, and creativity are drawn forth from us most when we rise to the challenges that evoke them,” Macy writes. “When we act for causes larger than ourselves, the larger community for whom we do this starts acting through us.”
MINDFULNESS SKILLS AND STRATEGIES
Two therapeutic approaches that can be particularly effective in managing climate anxiety, and which may be paired with Sowa Rigpa treatments are Dialectical Behavior Therapy (DBT) and Acceptance and Commitment Therapy (ACT). These methodologies offer practical skills that can help individuals not only cope with the anxiety caused by climate change but also engage more constructively with their concerns. As both draw from Buddhist sources, including shamatha (calm abiding) and vipassana (insight meditation), they also provide a bridge to more “advanced” dharmic practices, such as that found in the Yuthok Nyingthig.
Dialectical Behavior Therapy (DBT), originally developed by Marsha M. Linehan in the late 1980s to treat borderline personality disorder, DBT has since been adapted for a variety of psychological issues, including anxiety and stress management. DBT emphasizes the development of four key skill sets: mindfulness, distress tolerance, emotion regulation, and interpersonal effectiveness.
1. Mindfulness: The core skill of DBT, mindfulness, involves being fully aware and present in the current moment. For those experiencing existential anxiety about climate change, mindfulness practices can help anchor them in the present and reduce overwhelming feelings about the future. This skill teaches individuals to observe their thoughts and feelings without judgment, reducing the impact and intensity of catastrophic thinking. Mindfulness can also help parents attend to what is happening now, which can aid in relating to and caring for offspring.
2. Distress Tolerance: Distress tolerance skills are crucial for managing intense emotions like fear and helplessness. These skills include techniques for surviving crisis situations without making them worse. Techniques such as self-soothing, improving the moment, and considering pros and cons help individuals cope with the immediate distress of existential thoughts related to climate change, providing emotional breathing room to make rational decisions. Practice in this manner can help parents develop confidence that they will be able to respond to a crisis should one arise, thereby reducing anxiety about abstract futures.
3. Emotion Regulation: Emotion regulation skills help individuals change their emotions or situations in ways that align with their values and goals. By understanding and naming their emotions, people can work on strategies to decrease the frequency of unwanted emotions. For climate change anxiety, this could involve transforming feelings of helplessness into proactive engagement with environmental actions. Collective action in particular can diminish feelings of isolation and lessen what Macy calls an “epidemic of loneliness.” Parents, for example, may find community through climate action and develop solidarity with others motivated by similar concerns.
4. Interpersonal Effectiveness: These skills assist individuals in becoming more assertive in relationships while maintaining respect and dignity. Applying these skills can empower individuals to engage more effectively in collective action against climate change, enhancing their sense of agency and communal support. Attentive listening, mindful presence, and the ability to articulate and maintain clear boundaries are useful skills not only for parents, but for other caregivers.
Acceptance and Commitment Therapy (ACT), developed by Steven C. Hayes in the 1980s, uses acceptance and mindfulness together with commitment and behavior change strategies to increase psychological flexibility. ACT is based on the belief that trying to rid oneself of pain and distress only increases it and turns it into something traumatic. The core of ACT is to accept what is out of personal control while committing to action that enriches life.
1. Acceptance: ACT teaches that accepting reality as it is—not necessarily as we want it to be—is crucial. For someone anxious about climate change, acceptance doesn’t mean resignation but rather acknowledging the facts of climate change without excessive emotional entanglement. An ACT-oriented approach might involve spending time in nature—which is promoted by Sowa Rigpa and thinkers like Macy—in order to experience a bigger picture. This can establish some distance between one’s emotional reactions and causal developments, in turn creating space to accept the reality of climate change as an expression of interdependence with no fixed outcome.
2. Cognitive Defusion: This involves techniques to reduce the harmful effects of cognitive processes that often demand significant psychological energy, such as the fixation on climate doom. Cognitive defusion helps individuals look at thoughts, memories, and feelings as opposed to from them. Cognitive Defusion is compatible with the Buddha’s teachings on abiding, which can be helpful for individuals who tend to identify strongly with their internal experiences. In recognizing that the nature of thoughts is to come and go, it becomes possible to stop giving chase to them.
3. Being Present: ACT encourages individuals to be present in the current moment, which is similar to mindfulness in DBT. This focus can help reduce preoccupation with past events and future worries—common in existential anxiety. Working with present awareness is a natural bridge to dzogchen and / or mahamudra, in which natural, effortless presence unfolds within unconditioned awareness. Cultivating aptitude in these meditative modes is especially beneficial to abiding in challenging situations while enabling properly responsive action.
4. Values Clarification: ACT helps individuals clarify what is truly important and meaningful to them, which in the context of climate change, can motivate actions that are aligned with personal values like environmental stewardship. With an identification of personal values, it becomes possible to align with others who share those values—in other words, to invite sangha into one’s life.
5. Committed Action: ACT focuses on taking action guided by one’s values, even in the presence of difficult emotions. For climate change, this means engaging in environmental activism, policy advocacy, or community leadership as a way to alleviate feelings of helplessness and anxiety. Some Buddhists take a negative view of political and social action, which in my opinion is unfortunate. “Skillful means” applies to the world we live in. As such, we are empowered to engage with our environment and other beings in a manner that supports resilience and recovery. An important way this happens is through organizing and political action. I see nothing contradictory to buddhadharma in this view; to the contrary, such a response is an expression of skillful means available to those on the Buddhist path, or any path rooted in compassionate awakening.
By integrating DBT and ACT skills, individuals can develop a more balanced approach to dealing with existential anxiety about climate change. These therapies provide strategies for accepting the reality of the situation while also encouraging proactive engagement in meaningful activities that align with one’s values and foster a sense of empowerment and purpose. With the inclusion of Sowa Rigpa therapies meant to foster psychological-physical balance, there is the potential for a solid basis from which individuals can further develop their capacity.
SEM PA CHEN PO, OR “SPACIOUS MIND”
The Tibetan idea of sem pa chen po, or “spacious mind,” emphasizes a vast, open mental state capable of enduring adversities without becoming overwhelmed, and extends this openness to include profound empathy towards oneself and others. It deeply integrates compassion through the recognition of interconnectedness and impermanence, and is thought to aid in emotional resilience among the Tibetan diaspora. This is particularly true of those living in Dharamsala, India, where contemplative psychotherapy and Buddhist psychology professor Sara E. Lewis conducted research which informs her book Spacious Minds: Trauma and Resilience in Tibetan Buddhism. “When Tibetans find themselves in difficult circumstances, they argue that one should actually take the focus off of the self to skillfully cope with the problem,” Lewis writes. “They should contemplate emptiness and impermanence and that fundamentally the self is an illusion.” For Tibetans, such a perspective is considered essential for navigating life’s challenges with grace and emotional stability. As many Tibetans in exile are parents, there are obvious implications for Westerners with children, though it may be best not to start with “self is an illusion.”
Although the spaciously sacred outlook maintained by Tibetans is no doubt informed by millennia of Buddhist influence, it isn’t beyond the ability of Westerners to put into practice. By starting small, with mindfulness and calm abiding, the one’s experiences can be seen more clearly and with less reactivity. Perhaps, with direct introduction to the nature of one’s mind, such an approach can ripen into a view that is naturally and spontaneously spacious. One which enables caregivers to be authentically present and responsive to the needs of those in their care.
Overall, it seems that incorporating sem pa chen po into Western understandings of trauma could enrich therapeutic practices, particularly in complementing the sometimes narrowly focused “talk therapy” modalities, which in some situations can inflame or reactivate trauma. By fostering a mental environment where traumatic experiences are viewed from a broader, compassionate perspective, “spacious mind” can help mitigate the intensity of traumatic memories and obsessive fixations while promoting a more measured and compassionate response to the current situation, whatever it happens to be. In this case, anthropogenic climate change. More generally, the integration of sem pa chen po with Western mindfulness modes, augmented by Sowa Rigpa theories and therapies, would seem to open up holistic approaches to healing that are inherently rooted in empathy and understanding of self and other.
CONCEPTUAL AND PRACTICAL INTEGRATION
There is not yet a pedagogy for the integration of the concepts and treatments outlined in this paper. Were such a pedagogy to arise, it would benefit greatly from both the practical application of the above, as well as methodologies for data collection and analysis for the purposes of demonstrating efficacy. Given the limited but growing number of Western practitioners of Sowa Rigpa, it seems prudent to focus on application as the field becomes better populated with caregivers trained in Gyü Zhi-derived therapies. One possible path to integration is through respectful and intentional collaboration with practitioners and experts in related fields, such as other branches of so-called Eastern medicine, along with the indigenous wisdom of other parts of the world, including the North and South Americas.
Within the universe of Western psychotherapy already exist numerous treatment modalities whose tools and techniques are to a large extent derived from Buddhist sources. The considered application of vajrayana practices, where appropriate, may be introduced once individuals have gained some stability through mindfulness and calm-abiding contemplations and Sowa Rigpa treatments. I have personally experienced deep relief from Yuthok Nyingthig dharmic practice. This includes nonconceptual modes such as dzogchen and mahamudra, which, depending on karmic ripeness and capacity, some may promptly actualize.
All of which is to say there is much work to be done to promote and integrate Sowa Rigpa through bridge-building with other efficacious approaches, such as contemporary mindfulness strategies and environmental contemplations. In some small way, I hope to contribute to this work, in part to help demonstrate how Sowa Rigpa might align and integrate with other healing systems.
A Brief Note on Psychedelic Medicine
Although so-called psychedelic medicine is not the focus of this paper, there are an increasing number of studies demonstrating the efficacy of various psychoactive substances, including “magic mushrooms,” in addressing trauma, anxiety and depression. Generally speaking, psychedelics can engender awareness of the open-ended interconnection between transient phenomena, including the mind which apprehends. Often this unfolds in a way that feels both sacred and spontaneously creative. Combined with nature practice, psychedelics often facilitate powerful psycho-emotional breakthroughs that can restore spiritual and social agency. The appropriateness of psychedelic treatment is highly individual and situational; it is my own belief that such treatments benefit from pre-dose intention and awareness practice with appropriate guidance, as well as meaningful integration—including contemplative reflection and insight application—following a psychedelic experience.
CONCLUSION|
Although climate anxiety can affect anyone, those among the population of Highly Sensitive Persons may be particularly susceptible. For such individuals, emotional sensitivities may become deeply rooted patterning along the lines of Existential OCD, in which seemingly intractable phenomena such as global climate change become the focus of obsessive thinking and are expressed in cognitive-emotional inflexibility, negative behavioral changes, and various forms of avoidance, including the abuse of drugs and alcohol—all of which negatively impact health.
Sowa Rigpa exists to facilitate balance in both body and mind; the therapies described in this article represent a fraction of treatments found within the Gyü Zhi, many of which may have efficacy in treating imbalances related to the psycho-emotional stressors examined here. Within the panoply of Western psychological approaches are those derived from practical and ancient Buddhist modes of self-inquiry, including mindfulness strategies found in DBT and ACT. Alongside environment-specific contemplations and the skillful cultivation of sem pa chen po, or “spacious mind,” the above technologies can provide relief for acute feelings of hopelessness and despair regarding climate change, particularly for parents. Further repair is possible through bridge-building to various yogas and spiritual practices found in the Yuthok Nyingthig, which can expand one’s empathetic range and empower healing activities. My own personal experiences as well as those of my family anecdotally confirm efficacy of various treatments; introductory assessments and treatments for two other individuals described in the below case studies reinforce a sense of promise in the integrative approach described herein.