In the twelfth century, Hildegard addressed issues that are even more relevant in the twenty-first century.
Medieval people had a very different relationship with the natural environment than we do today. On the one hand, they were far more intimately connected to it. Without modern technology providing a protective artificial environment moderating everything from the cycles of light and darkness to disease and weather, their lives revolved around the rhythms, sounds, textures, and smells of the natural world. On the other hand, because the natural world was the fabric of their existence, they were less likely to idolize and fetishize their encounters with it. Sky and soil, flora and fauna, were simply the only world they knew.
Much of Hildegard's work - including her visionary theology, science, and music - was inspired by and celebrated the natural world. In this sense, she was one of most vocal of medieval "environmentalists." But her understanding of it was firmly Christian. Like St. Paul and St. Patrick before her, or St. Francis after her, she did not worship the creation but rejoiced in what the creation revealed about its Creator.
Central to much of Hildegard's work is the concept of viriditas, a Latin word meaning vitality, fecundity, lushness, verdure, or growth. She understood this to be an animating principle for the natural world, including animals and humans. According to the Old Testament, in the beginning God spoke the universe into being. The word of God brings forth movement, energy, and reproduction in all living things. That reveals God's character, and through appreciation of the natural life he creates we can more deeply know and experience him.
Therefore, engaging with and understanding nature is a means to see through it to what lies behind it, and an intimate connection with the natural world makes possible an even more intimate connection with the supernatural.