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This article is Part Three of a doctoral thesis and dissertation that describes the history of a funded Mother Earth sensory science, the Webstring Natural Attraction Model. The treatise presents the phenomenological roots of an organic psychology tool that helps us improve health wellness and counseling by enabling our thinking and feeling to safely tap into the nature's grace, balance and restorative powers. Its empirical science Model helps its participants benefit from and strengthen their inborn love of nature as they master alternative therapist coaching, stress release management and holistic spiritual psychology. 


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Continued from Part Two

A History of the Webstring Natural Attraction Model:

The Web of Life, Well Being and our Prejudice Against Nature

Janet Thomas
Michael J. Cohen

From thoughtful sensory experiences with nature throughout his life, Michael J. Cohen and his workers successfully developed a rational, environmentally sound, education counseling and healing program that increased that strengened the health of person and planet. The acceptance, longevity and success of its Webstring Attraction Ecology (WAE) programs spoke to their value.  His method for reaching his goal was to teach participants a nature-connected therapeutic learning and relationship-building tool, the Webstring Natural Attraction Model.  The Model acts like the award-winning house plan of an expert architect. It is designed to help us construct an extraordinary personal home, within and around us, by building mutually supportive relationships with our planet home.

PLEASE NOTE:  The accredited program this article describes has been professionally reviewed and successfully defended on a Ph.D level as a key element for increasing personal, social and environmental well being. You may be more easily read it, or may download it, as a Word Document (150 pages) from this address: http://www.MaverickGenius.com/maverick genius phd.doc

You may obtain, in book form, a published copy of this dissertation for review by calling 360-378-6313

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Summary and Conclusions

From designing, implementing and observing the effects of the Webstring Natural Attraction model, Cohen saw that fundamentalism could provide the citizens of Industrial Society with a powerful force for good when the fundamentals were accurate, fair and reasonable. Cohen concluded that his fundamentals met these criteria because by validating and following his attractions in natural areas he and his students had bypassed much of the bias and misinformation found in the nature-disconnected stories of Industrial Society. Instead, they learned directly from extended sensory contact with nature. They discovered important facts about life and well-being directly from the fountainhead of authority, the web of life itself. Its language of natural attraction was an intelligent, conscious and sensible desire to support an optimum of survival for all of life, including humanity. 

Cohen saw that the web of life, including his life, consisted of webstrings. They were ancient natural attraction flows throughout Earth that manifested themselves as our planet's plants, animals, minerals and energies, including humanity. He concluded that the interactive flow of webstrings was a fundamental essence of his ability to think, act and communicate in life-supporting ways because that flow registered in his psyche as natural senses, feelings and spirit, the ancient life wisdom and grace of his natural intelligence.
Cohen ended up recognizing that the Webstring Natural Attraction Model he developed was scientifically and spiritually valid because it grew from empirical evidence gleaned from sensory connections with nature itself, from making sense with natural areas through tangible contact with them, not from questionable stories about them.  This hands-on, nature-based information became an updated story, the webstring story of his Model, its process and its contribution to increasing well-being. It helped Cohen diagnose that we suffered disorders because although the artificial indoor world of Industrial Society made technological sense for living in climatically unfavorable natural areas, it did not make sense for living in mutually supportive survival with the whole of the web of life when it disconnected our thinking from the web of life and its self-correcting, mutually supportive ways.

Cohen concluded that industrial thinking was short sighted because its tropic-making thinking denied that the ways of the web of life on Earth were conscious, essential and intelligent and that, as an essence of life they had rights to life. Through this denial, Industrial Society deluded itself to believe that it was a superior intelligence that did not suffer from a deep prejudice against nature that underlay its disorders. Instead, the arrogance of its prejudice motivated it to applaud itself for conquering and exploiting nature and its balancing powers within and about us.  This hallucination made industrial thinking operate out of balance with the web of life; this led to unhealthy outcomes. It was unable to recognize that its denial, delusion and hallucination were psychological challenges that needed the eco-therapy of Cohen's webstring activities, not additional information alone.
It seemed to Cohen that it was impossible to deny that his Webstring Model strengthened the ability of an individual, society or a natural area to increase well-being in every sector.  To deny it meant that we had to deny the self-evidence and value of how nature's ways supported the health of the web of life, including humanity. For example, through our senses alone we knew that water was real, of the ongoing existence and contributions of water to life, of our sensation of thirst, of our need for water, of supporting our health by bringing water into ourselves by seeking and drinking it, of vainly attempting to live without water, of recognizing that nature, not humanity, invented water, its cycles, and its renewing powers that sustained well-being and eliminated pollution. It was impossible to deny that we had at least 52 additional webstring senses that, to our benefit, also invited the powers of the web of life to flow into and through our psyche and helped us think co- creatively with the natural systems of our planet. 

Cohen, however, also concluded that it was easy to ignore the value of his Webstring Model. We merely had to become attached to a story that contained its own nature-disconnected logic, or that assigned the gifts and qualities of the web of life to a Deity, or some other thing, that was located in some other time, place or web-estranged story.  Our socialization to nature-disconnected stories tended to detach and siphon our thoughts and feelings from natural systems in the immediate moment. Our union and relationship with the unavailable then became what was important, not our felt-sense relationship with the web of life. The imaginary powers of things not in attendance, instead of support from webstrings, would dominate our thoughts and feelings. Rewarding bonds to the stories of the not-present prejudiced us against nature because Webstrings were only in the present. 

Cohen ended up reasoning that a person's being had to consist of the vibrant flow of at least 53 natural system webstring attractions expressing and manifesting themselves in concert to produce the perfection of that individual's natural mind body and spirit.  Death was caused by greater attractions elsewhere, artificial or natural, removing or stopping the flow of most of the webstrings in their concert that was this individual.  Hindering the flow of any single webstring reduced the well-being of the concert, of the individual and of the web of life, too, due to the individual's incapacity to fully contribute to its welfare.  For example, when the sensation of thirst was reduced beyond the point of an individual's homeostatic resiliency to deal with the loss, organ systems that depended upon sufficient water would deteriorate and disorders would result including distorted thinking about the value and importance of natural water in comparison to the value of its replacement by medication for the disorders produced by its loss. Cohen found that he could make the same case for every webstring and observed that the excessive disconnection of our personal webstrings from their nurturing and self-correcting origins in natural areas was the source of most of our personal and environmental disorders.  Unless this deficiency was corrected, it was easy to predict a reduction in the well-being of individuals and the web of life as we knew it. 

Cohen thought that his webstring model helped people correct their excessive disconnection from nature.
By constructing his Webstring Natural Attraction Model from his direct, sensory contact with authentic nature, Cohen made the values of ecology alive, applicable and accessible.  He demonstrated the obvious, that learning about how to increase well-being directly from webstring attractions in the web of life made nature a close and attractive friend. That friendship removed the detrimental prejudice against nature that people seldom realized had been socialized into their thinking. In addition, by connecting their thinking with nature's attractive grace and self-correcting powers, individuals and groups gained pure, rather than industrially-contaminated knowledge about how, via webstrings, natural life produced the well-being of its purity. They discovered how, as part of nature, they not only were empowered to do the same but that the webstring powers of natural systems helped them recycle any garbage in their thinking that prevented them from thinking clearly about their relationship to the web of life.  They found that they enjoyed their webstring experiences and appreciated their contributions to well-being.  Gratitude became a strong part of how they thought, felt and related.

The value of Cohen's contribution was that it scientifically enabled any interested person to unashamedly create moments that let Earth teach them important things that they wanted to know about improving the well-being of their, and all, life relationships. Cohen accomplished this by validating that natural senses and feelings were scientific facts of life. Thirst was just as real, true and important as was water and the water cycle and this held true for fifty additional natural webstring senses, as well.  This was more than just academic information. It was also authentic communion with a major source of life, the web community itself. People could live, breathe it and benefit from it by choice because Webstring science registered in their thinking. It embraced their consciousness and helped it modify their destructive bonds from early childhood by experiencing the deeper joy of natural sensory fulfillment.  This went far beyond being given just another story to think about. People could help themselves become more fully human and healthy by enabling themselves to think with nature's enchanting perfection.
Cohen wound up believing that our greatest challenge was to take the risk of transforming our hidden prejudice against nature, to permit ourselves to feelingly invite at least one good experience in nature to touch us and be a trustable demonstration of what was possible when we connected our mind, body and spirit with how nature worked. He let the nature-connecting attraction process of his Webstring Model demonstrate the validity of his observations and experience. It portrayed that, especially as children, we began to suffer many disorders due to Industrial Society's unrecognized prejudice against our “untamed” nature and that, by helping us generate attractive, mutually supportive familiarity with the web of life, the Webstring Model provided us with an antidote and preventative for these disorders. 

Cohen concluded that the prime difference between ourselves and the other members of the web of life was that we allowed our thinking to bond to unreasonable, prejudiced against nature stories that prevented us from supporting the web of life and its ways. Thinking with such stories reduced well-being by blocking our thoughts and feelings from consciously registering the attraction flow of webstrings that beautifully established and sustained the web of life community. He saw that through the Webstring Model a significant shift in consciousness and an integration of our thinking with the web of life could be accomplished by an extremely simple adjustment.  We had only to identify our senses and feelings as “webstrings” and correctly label these natural senses. That connected our thinking with support from the profound ways of the web of life and with alternatives to exploitation by Industrial Society. It could be seen to support a personal democracy in us in that it enabled the colossal majority of foreign species and cells in our body to express their desire for life in balance and beauty. It helped us sensibly move the “unreasonable inkwells” in our lives to reasonable places.

Learning to use webstring activities was part of the process, not an end all. Similar to constantly needing to put gasoline in a car to keep it running, as in nature, continually using and teaching the nature-connecting activities kept the renewing benefits of webstrings flowing through our psyche. It was not the model alone, but the application of the model that sustained or increased individual and global well-being.

Discussion, Implications and Recommendations

Some people recognize that, over the eons, the web of life built its perfection from non-literate attraction relationships, until humanity and its nature-disconnected, story-built societies very recently evolved as part of Earth's multi-billion year history.
Today, the deteriorating state of Earth and its life communities proclaim that we need a solution for the addictive flaw in Industrial Society's nature-prejudiced story because that story makes society produce its destructive excessiveness and discontents. The solution is easy. If prejudice is the problem, attractive familiarity is the solution. Our challenge is to motivate and reward nature-prejudiced people to engage in sensory familiarity-building relationships with natural systems in and around them so they may reduce their prejudice against nature.  For this reason, the most important contributions of Cohen's dissertation may be the journal reports he includes from people who participated in and experienced, first hand, the ways and results of the Webstring Model.  Their reports demonstrate how and why the Model helped them empirically sense and objectively register their personal webstring contacts as well learn from the reactions of others engaged in this process.  As they did this, they increased familiarity with nature internally and globally and could see and feel the benefits to themselves and their relationships. That was precisely the intent and also the process by which Cohen developed the Model. 

Other than his students' and his own experiences with prejudice against nature, most of the stories Cohen's model presents challenge conflicting stories, ideas, spiritualities and theories that have been part of our nature-disconnected thinking for thousands of years.  Although we herald and respect the wisdom that these stories and their processes often convey, we prejudicially disregard that they have not prevented, and, instead, may have inadvertently helped produce many dilemmas that face us today. Cohen concluded that this occurred because our thinking connected with these stories instead of with the authenticity of nature's self-correcting perfection. 

Most of the stories in Industrial Society result from the nature-distorted way that we have historically been socialized to think and relate.  The shortcoming of our stories is that they emanate from people and relationships that were severely disconnected from or postured against nature and we applauded this as “culture.” The excessive financial and other rewards from that disconnection continue, today. They reinforce the problems that arise from our unwarranted prejudice against nature. For example, how effectively does poetry, music, art, spirituality, discussion or literature that inspires us to improve our relationships with natural areas actually improve these relationships? Does it instead, so fill us with good feelings for these involvements that we seek more of the same poetry, music, art, spirituality or literature rather than increase direct sensory contact with the self-correcting powers of natural systems in and around us? Usually, we very quickly support and change to new technologies, medicines and to making more money.  We don't do the same with regard to increasing our contact with and support of the web of life simply because we are prejudiced against nature, but not against technologies and money. 

Since disconnection from nature caused problems, it followed that genuine connection with nature helped us reduce these problems. The significance of the field reports from webstring participants was that their authors are living natural souls, active normal citizens who suffered on some level due to the nature conquering negative impacts in Industrial Society today. Their reports shared that their prejudiced against nature socialization underwent an ecologically balanced transformation as they learned and taught the webstring model. To them, the webstring nature connection experience was the solution we all seek simply because not only was it a sensible thing to achieve, it made sense and it felt good to help others achieve it. 
People who learn and teach the webstring model enable Industrial Society to do what history shows that this society has always suggested it could or should accomplish, but that it has seldom achieved.  No matter whether we label our unstoppable trespasses of webstrings to be caused by addiction, prejudice, bonding, sensory deprivation, pollution, insanity, brainwashing, religion, ignorance, madness, greed, misinformation, conditioning, programming, or indoctrination, when we omit making conscious sensory webstring contacts with nature our troubles continue in some form. 

The essential fact to recognize is that anybody can choose to learn and teach the Webstring Model as part of their education, and that those who do this become living seeds and catalysts for the increased well-being of the web of life. This is because, through the Model, the logic of these individual's thinking grows into the webstring eco-logic of their being.  These individuals become an accessible resource to help our society reason and relate in ways that increasingly support, rather than deteriorate, the well-being of life. Such individuals are a worthwhile natural resource for our society to support and develop.


This dissertation describes a new form of science, a Natural Attraction Ecology opportunity that helps us increase the well-being of the web of life, and thereby ourselves, by eliminating Industrial Society's detrimental and hidden prejudices against nature. It offers a remedy and preventative that can be easily actualized by people who choose to learn and teach the Organic Psychology of the Webstring Natural Attraction Model.  The dissertation also suggests that the profit motive in Industrial Society is addictive. From birth on, it rewards or bullies its citizens to learn and act-out society's prejudice against nature, even while they are fully aware of the suffering that results from doing this.
Cohen recommended that in order to consider solutions to the destructive nature-disconnected parts of our socialization, we must compare ourselves from the perspective of our hidden prejudice against nature, as we have dealt with other forms of prejudice such as the prejudice of the KKK to people of color. However, what worked to hold the KKK in check did not work with Industrial Society's prejudice against nature. This was because the KKK was an identifiable minority and subject to the laws and demands of the non-prejudiced majority.  To be a comparable situation to Industrial Society's prejudice against nature, the KKK would have had to find within itself the motivation and means to welcome people of color into its ranks. If that change were to occur, it would take many generations, unless some major motivator, for example, an anti-prejudice 9/11, or a miracle of some kind, became part of the picture in reality or imagination. 

Another recommendation in Cohen's KKK example would be to give predisposed KKK members the incentive to accept people of color into the organization along with a webstring program that would help them reduce their prejudice and enable them help others reduce their prejudice. This assumes that the bell shaped curve of the norm was applicable to the KKK population and that its members who were a third standard deviation from the norm would be inclined towards this incentive. 

A third recommendation in Cohen's KKK example would be to influence, perhaps with money or goods, the top twenty leaders of the KKK to learn to reduce their prejudice.  This would quickly change the KKK institution as a whole for most members of institutions have had their webstrings captured by the institution so they think like a herd of sheep. Using this strategy has been successful in making major changes to a population's resistance to unpopular changes. For example, according to a lecture by Social Psychologist Goodwin Watson, this technique was used to promote the flooding of whole villages and towns as part of the Tennessee Valley Authority power dam project in the 1930's

A fourth recommendation in Cohen's KKK example would be to find and hire a predisposed public relations agency to create media and events that would bring about KKK awareness of the problem and motivate change.  This would be similar to how the agency would go about doing this when introducing a new product or candidate for public office.

A fifth recommendation is based on the illegality of many KKK activities which makes them risky and thus, to our benefit, restricts their implementation.  An amendment to the constitutions of each nation and the United Nations should be passed that gives nature's web of life the inalienable right to its life, just as we give this same right to human life.  In addition, legislatures should be urged to pass legislation that officially declares war on nature so that we know what we are doing to the natural world is reasonable and legal and that folks are aware of it and approve.  The resistance to such a declaration might bring the ongoing war into public eye and, via the Webstring Model, reasonable thinking might prevail with regard to protecting natural systems rather than deteriorating them. 

With respect to the reality of Industrial Society and its hidden prejudice against nature today, Cohen recommended offering the webstring model as a tool to help emulate the same education and actions that have helped people deal with prejudice against women, race and labor.  The end goal would be to bring public awareness to the point that students at universities would go on strike because learning the Natural Attraction Ecology of the Webstring Model was not offered or not required as a part of all disciplines. Its value could easily be determined by comparing schools that required a Webstring Model training program as part of freshman orientation with schools that did not require it.  

Cohen suggested that the most realistic recommendation would be for interested parties to be prepared to do whatever could be done via the Model when the opportunity appeared to do it. Webstring activities can be beneficially added to most therapies, disciplines, meetings and situations. Somewhere a funding agent might exist with a consciousness that would provide adequate financial compensation, stipends and other supportive rewards to each person or group that wanted to take the time to learn and instruct others how to use and teach the Webstring Natural Attraction Model. Most reasonable people already acknowledged the validity of the Model and its purpose. Financially empowering them to teach and support it, as part of a socially and ecologically sound livelihood that helped them promote peace, would be enthusiastically received by a large number of individuals and institutions.  It would be similar to successful affirmative action programs. The savings in budgets that would result due to a reduction in health, social and environmental disorder costs would far outweigh the costs of training interested parties to use and teach the model.
Cohen pointed out that although, in 1978, the National Audubon Society researched, endorsed and incorporated his Trailside Expedition Education program as the Audubon Expedition Institute, in 1969, only nine years earlier, Audubon's reaction to it, as stated in a letter to Cohen, was, “The best thing you can do for the truants on your expedition is to get them back into regular school.” The observed beneficial results of applying the webstring model in the Trailside program made a difference later, when a need at Audubon appeared for it. The same benefits of the Model can do so now by supporting the growing number of individuals and organizations that recognize and deeply feel the need for them to help increase personal, social and environmental well-being. 

Cohen strongly recommended that research be done to measure the Webstring Model's contribution to personal social and environmental well-being in social settings that lent support to its use as well as to those who used it and taught it.  He observed that moment by moment we are all subject to the influence of our environment and, like rich topsoil nurtures native plants, a supportive environment strengthens the value and effects of reasonable relationships.

This chapter has presented the conclusions and suggestions that come from the total study, including the results of the next chapter. The next chapter presents a review of literature.  Through scholarly discussion it explains the thinking of experts about the value of making reasonable sensory contact with nature and tends to justify major elements behind the intent of The Webstring Natural Attraction Model

Continue to Part Four

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"Human behavior is rooted most deeply in nature's intentions and desire. The rhythms of nature underlie all of human interaction: religious traditions, economic systems, cultural and political organization. When these human forms betray the natural psychic pulse, people and societies get sick, nature is exploited and entire species are threatened."

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