“If you look at the beginnings of clinical psychology,” Patricia Hasbach, a psychotherapist and prominent ecopsychologist based in Eugene, told me, “the focus was on intrapsychic forces” — the mind-bound interplay of ego, id and superego. “Then the field broadened to take into account interpersonal forces such as relationships and interactions between people. Then it took a huge leap to look at whole families and systems of people. Then it broadened even further to take into account social systems” and the importance of social identities like race, gender and class. “Ecopsychology wants to broaden the field again to look at ecological systems,” she said. “It wants to take the entire planet into account.”

The terms in which ecopsychology pursues this admittedly ambitious goal are steeped in the field’s countercultural beginnings. Ecopsychology emerged in the early 1960s, just as the modern environmental movement was gathering strength, when a group of Boston-area graduate students gathered to discuss what they saw as the isolation and malaise infecting modern life. It had another brief period of efflorescence, particularly on the West Coast and among practitioners of alternative therapies, in the early ’90s, when Theodore Roszak, a professor of history (he coined the word “counterculture”) published a manifesto, “The Voice of the Earth,” in which he criticized modern psychology for neglecting the primal bond between man and nature. “Mainstream Western psychology has limited the definition of mental health to the interpersonal context of an urban-industrial society,” he later wrote. “All that lies beyond the citified psyche has seemed of no human relevance — or perhaps too frightening to think about.” Ecopsychology’s eclectic following, which includes therapists, researchers, ecologists and activists, still reflects these earlier foundations. So does its rhetoric. Practitioners are as apt, if not more apt, to cite Native American folk tales as they are empirical data to make their points.

Yet even as it remains committed to its origins, ecopsychology has begun in recent years to enter mainstream academic circles. Last April, Doherty published the first issue of Ecopsychology, the first peer-reviewed journal dedicated to “the relationship between environmental issues and mental health and well-being.” Next year, M.I.T. Press will publish a book of the same name, edited by Hasbach and Peter Kahn, a developmental psychologist, and Jolina Ruckert, a Ph.D. candidate, both at the University of Washington. The volume brings together scholars from a range of disciplines, among them the award-winning biologist Lynn Margulis and the anthropologist Wade Davis, as it delves into such areas as “technological nature” and how the environment affects human perception. Ecopsychology is taught at Oberlin College, Lewis & Clark College and the University of Wisconsin, among other institutions.

Ecopsychologists are not the first to embrace a vital link between mind and nature. They themselves admit as much, emphasizing the field’s roots in traditions like Buddhism, Romanticism and Transcendentalism. They point to affinities with evolutionary psychology — to the idea that our responses to the environment are hard-wired because of how we evolved as a species. They also point to biophilia, a hypothesis put forward by the eminent Harvard biologist E. O. Wilson, in 1984, that human beings have an “innate tendency to focus on life and lifelike processes.” Though Wilson’s idea has been criticized as both deterministic and so broad as to be untestable, the notion that evolution endowed humans with a craving for nature struck a lasting chord in many sectors of the scientific community. Over the past quarter-century, Wilson’s hypothesis has inspired a steady flow of articles, books, conferences and, last year, the E. O. Wilson Biophilia Center in northwest Florida.

But unlike Wilson and his followers, ecopsychologists tend to focus on the pathological aspect of the mind-nature relationship: its brokenness. In this respect, their project finds echoes in the culture at large. Recently, a number of psychiatrically inflected coinages have sprung up to represent people’s growing unease over the state of the planet — “nature-deficit disorder,” “ecoanxiety,” “ecoparalysis.” The terms have multiplied so quickly that Albrecht has proposed instituting an entire class of “psycho­terratic syndromes”: mental-health issues attributable to the degraded state of one’s physical surroundings. Ecopsychologists, many of whom are licensed clinicians, remain wary of attributing specific illnesses to environmental decline or of arguing that more-established disorders have exclusively environmental causes. Rather, they propose a new clinical approach based on the idea that treating patients in an age of ecological crisis requires more than current therapeutic approaches offer. It requires tapping into what Roszak called our “ecological unconscious.”

LAST JUNE, I PAID a visit to Doherty, who works in a stone-fronted building in northeast Portland, in an office decorated with a sweeping topographical map of Oregon and a fountain that trickles water onto a pile of stones. He has receding red hair and a red mustache and beard; a small silver hoop dangles from the cartilage of his left ear. Doherty was raised in a working-class neighborhood in Buffalo and then went to Columbia University, where he majored in English. Afterward, he worked in a variety of jobs that reflected his interest in the environment: fisherman, wilderness counselor, river-rafting guide, door-to-door fund-raiser for Greenpeace.

As a therapist with activist credentials in a “green” city on the West Coast, Doherty is fairly representative of ecopsychologists today. He is also typical in that he was inspired to enter the field by Roszak’s “Voice of the Earth.” To some extent Doherty remains under Roszak’s spell. When we met, he talked about “an appropriate distrust of science,” and the “dualistic” character of empiricism — the mind/body split — which gives society “free rein to destroy the world.” But he recognizes that ecopsychology endorses a few dualisms of its own. “A more simplistic, first-generation ecopsychology position simplifies the world,” he said. “Either you’re green or you’re not. Either you’re sane or you’re not. It conflates mental health and/or lack of mental health with values and choices and the culture.” His mission, he said, is to spearhead a “second-generation ecopsychology” that leaves these binaries behind.