ABOUT
Consciousness and altering consciousness in a natural way, is emphasised on an Ecopsychology Africa retreat – wilderness entered in a respectful way aids in altering consciousness, allowing new insights into awareness. When consciousness alters, brain waves change, information is processed differently, new insights about oneself and the issues one is dealing with are gained. Training provided in meditation facilitates and enhances this process. Wilderness is used on the Ecopsychology Africa retreats as a metaphor for an internal journey. The goal is to utilise wilderness as a medium to integrate body, mind and soul in a therapeutic way.
“The darkest thing about Africa has always been our ignorance of it.”
George Kimble
Down to Earth
Ecopsychology Africa retreats allow participants to ‘root’ themselves and connect to ‘Mother Earth.’ The retreats are about meaningful personal transformation – technology and material comforts are limited and participants have a rustic experience.
The interconnectedness of life becomes apparent – all living organisms are connected – people too are a part of nature, not apart from nature. The word ‘nature’ comes from the Latin word ‘natus,’ which means ‘to be born.’ Some participants may indeed experience a ‘rebirth.’
The words of Dr Ian Player, a prominent South African conservationist, have been particularly inspiring:
“Everything I have achieved in my own life, I owe to the wilderness experience.
I have seen countless other lives moulded and changed by encounters with wilderness; in most cases, only a few days in the wilderness has been enough to change a life of despair to a life of hope.”
Socially, wilderness is a great leveller regardless of one’s status in society. Participants relate to their common humanity. People in the bush, out of their comfort zone, and perhaps feeling quite vulnerable, tend to ‘open up’ more easily to others, and a spontaneous sharing of experiences occurs, be they personal or experiential.
The professional practice of ecopsychology has been a calling for Jeffrey; a calling he combines with a full-time private practice. He has to date facilitated over 70 wilderness retreats, most of them of 7 days duration or longer. He facilitates a limited number of retreats per annum, each retreat being a privileged experience both for him and fellow participants.
What people are saying about Ecopsychology Africa retreats
The Venda Sacred Walk in the north of Limpopo Province, not far from the Zimbabwe border, involved climbing steep mountains, traversing dense forests, exploring – and showing respect for - sacred natural sites, sleeping at night in the huts of remote villages on cow-dung floors and eating traditional Venda food. Our only bathing was a couple of swift dips in icy rivers. One night some of us slept out by the fire, with a star-spangled sky and drumming from a distant village: a parallel universe of extraordinary spiritual beliefs and incredibly generous rural hospitality. It was breath-taking: physically, mentally, socially and spiritually.
These ventures are led by Jeffrey Rink, a clinical psychologist from Hout Bay, with a deep interest in traditional cultures and wilderness experiences. The founder of Ecopsychology Africa, several times a year he takes small groups either walking in reserves on the western edge of the Kruger, or more recently deep into rural Venda. Over the years he has forged a strong bond of mutual respect with local communities. The result is that his groups are embraced as honoured guests and trusted to be present at unique rituals. Witnessing women perform the Domba, the sinuous rite-of-passage python dance, at night by fire-light with a miasma of dust rising from the kraal, or hearing the haunting reed flutes of the Tshikona, are extraordinary, never to be forgotten privileges.
These are not, as Jeffrey says, “sanitised experiences.” In contrast, the Camino de Santiago, which began in the Middle Ages, attracts up to 250,000 adherents a year, many of them tourists rather than pilgrims. The most famous route from France is now almost entirely on tarmac roads, with the sound of traffic ever present. Hiking in the Soutspansberg mountains on rough paths, on the other hand, the only sounds are birds and the lowing of cattle, the soft tinkle of their bells - or the shrill voices of children as you approach your village for the night. The loudest noises of the entire excursion were waking to cheerful laughter as our guides joked with village women preparing breakfast over pots. This is the tenth trip that I have done with Jeffrey, most of the others having been in provincial game reserves on the edge of the Kruger, walking with an armed guide. Jeffrey is enormously knowledgeable about big (and little) game, birds and bush lore. He always uses local people. On this trip our main guide was the always unruffled, extremely wise Nelson Mphaha, winner of the Lileza award for the top South African cultural guide. He was assisted by Thamba Masindi, a human encyclopaedia of bird and forest life. It was through their efforts that Rinks concept of a Sacred Venda Walk became a practical reality. Also with us was young Rolivhuwa Manduna, a tourism graduate, presently unemployed, but who has voluntarily organised local youths to clean up the ever-present plastic bags. Roli asked Jeffrey if he could come along as a learning experience and he listened intently to the tales of Venda history and cultural lore, or how to identify bird calls, trees and plants as imparted by Nelson and Thamba. One day, on a perilous rock-strewn path next to a vertiginous drop, Roli watchfully guided my every step for two hours.
We started in the larger village of Mukumbani near to the homestead of King Kennedy Tshivase, where the surrounding stone walls were erected in the mid-eighteenth century. The first day’s hike, in pouring rain, was atmospherically misty. Thereafter it was warm during the day and cold at night. We entered the sacred Thathe Vondo rain forest where the Venda royal family are buried in secret rituals. It is forbidden to stray from the path that cuts through this dense rain forest, guarded according to legend by a white lion. Here the silence was only broken by the cries of Samango monkeys and the calls of purple crested turacos. Another day we skirted the sacred lake Fundudzi, rich in Venda folklore and myths. By the water were fresh tracks in the sand of crocodiles - but which, according to the local’s, touch neither humans nor cattle- dogs however are at risk! The lake is said to be protected by a white python which lives underwater. The silence was broken by the piercing cry of a fish eagle. This was the third “Venda sacred walk” that Jeffrey Rink has conducted. He has visited the Venda region for about 20 years but waited till he discovered appropriately isolated and largely unexplored areas as well as the right guides (Nelson and Thamba) before creating this unique route. It is a pilgrimage in the best sense: both a physical challenge and deep cultural encounter. This requires participants to be adventurous, adaptable and open minded. We walked with back-packs, our bags transported ahead by bakkie. On the way Jeffrey conducted several meditations. His basic request for all his trails is: “spontaneity, flexibility and generosity of spirit.” This ethos, with only seven or eight in each group, seems to attract like-minded souls, fostering a close bond of comradeship, with the constant laughter that accompanies shared exertions, unexpected dramas and intrepid exploits.
On a previous trip to Mukumbani Jeffrey was invited late one summer evening to a distant village to participate in a traditional dance. In the twilight our local driver took us over the mountain on a treacherous, potholed red clay road. After the amazing dance event had finished in the early hours Rendani drove back some of the way along a tarred road. Why are we taking the long way back, I asked, instead of taking the mountain route? The answer has stayed with me ever since as a wonderful metaphor for the potential pot-holes in life. “It’s very late now,” replied Rendani, “So no time for short-cuts!” Traditional Venda culture is rich, complex, often secretive. Frequently those hilltop villages seemed like a parallel universe to the throb of Johannesburg, from where we had driven. But it is also a world in transition. One evening the wife of the headman was organising local women cooking food, scrubbing pots, and treating men deferentially in the customary Venda manner. The next day, we discovered, she was due to return to her job as a senior police officer. It is important as a privileged South African to recognise such bizarre tensions and how many citizens have to navigate complicated lives. Perhaps the worst failing of colonialism is that the colonists thought that they had everything to teach the colonised and nothing to learn. This remains a tragic mistake. It was a delight to be welcomed with such generosity and natural grace. The Venda Sacred Walk is a reminder that we, who think that we have so much, still have so much to learn.

