Buddhist answer to climate challenge

Dr. Manpreet Singh

Climate change is fast becoming a horrible reality for the planet and its beings, despite our initial and wishful ignorance in denying its possibility and existence. The threat of pending cosmic disaster is increasing with every passing day. One of the greatest man-made environmental disasters to the natural ecological system is waiting to engulf life on the planet, if a sensible approach is not followed urgently. The issue is now being regarded as a bigger threat than even terrorism or nuclear warfare.

Who lives if the natural environment is devastated? This is the question which should be reflected and addressed by every dweller of the earth. The climate change and environmental issue has its social, economical and ethical repercussions for the healthy and harmonious existence of the planet and its living beings.

The Climate Question

The dictionary meaning of term Climate Change relates to change in global weather patterns: long-term alteration in global weather-patterns, especially increases in temperature and storm activity, regarded as a potential consequence of the greenhouse effect. However, from a realistic perspective, the issue has greater ramifications and significance in terms of all life on earth for all the living things and the natural world.

Scientists warn us that climate change - the projected continuation of global warming - would herald extreme weathers on earth. There will be more acid rains and floods. It would trigger planet-wide extinction of species. The incidents of earthquakes, storms, droughts, famines and epidemics would increase manifold. The evidence of first signs of climate change-increase in the air and ocean temperatures, widespread melting of glaciers and ice with rising sea levels—are posing an unequivocal and irrevocable threat to our environment.

This environmental catastrophe continues to speed up in the face of human greed as various governments throughout the world fight over their competitive race to boost economies at the cost of natural life. The consumer culture is proving to be one of the major culprits. Human activities such as deforestation and industrial processes are further raising the threat by causing an increase in greenhouse gases concentration. The scenario certainly appears appalling.

Buddhism and Ecology

As religion guides human behaviour towards a healthy way of life in face of all the challenges, Buddhism offers us easy and effective solutions by its simple and affordable perspectives on the issue. An increasing number of ecologists and scholars today view Buddhism as a profoundly ecological religion while seeking answers to stop the mindless exploitation of the planet's resources. One of the most significant aspects of Buddhism that has come to the fore in the context is its powerful expression of human identification with nature.

We humans have been putting an excessive and unbearable pressure on the natural resources due to our never-ending desires for material goods - be it cars, machines, entertainment and electronic gadgets, fashionable clothes and accessories in everyday life. Technology has made life on the planet further complicated with people seeking and getting stuck with electronic toys like mobile phones, computers and televisions. The consumerist society has unfortunately targeted human greed and controlled human behaviour by fueling demand for unessential consumer products.

Consumerism and Climate Change

People tend to buy consumer products - in a culture of shopping where buying is linked with self-esteem, satisfaction and happiness - without questioning their need or utility. Life seems to have been reduced to a marketing affair. A healthy balance between the available resources and their wise use is need of the hour. And this balance can be obtained by applying Buddhism's precepts of leading a simple and contented life. The Buddhist principles of compassion towards nature and one-self, and non-violence to all living things including mountains, rivers, plants, trees and animals, can work effectively as a solution to halt the ecological destabilisation.

However, in the current climate of growing consumerism, it is not uncommon to see one person using two or even three mobile phone sets for making a fashion statement; one house having televisions or air conditioners in each of the different rooms; and one family having more than three vehicles, for instance. The craze for material goods has lead to thoughtless exploitation of natural resources. The consumers do not seem to reflect before buying as to how their actions are affecting the environment, or how are they contributing towards the dangerous natural imbalance which would eventually prove disastrous not only for themselves but also for the coming generations.

The Anguttara Nikaya tells the story of a man who sheltered under a banyan tree and ate its fruit, then broke off a branch and went away. The story continues: Thought the spirit dwelling in that tree: how amazing, how astonishing it is, that a man should be so evil as to break a branch off the tree after eating his fill. Suppose the tree were to bear no more fruit. And the tree bore no more fruit.1

David L. Gosling. Religion and Ecology in India and Southeast Asia, London, USA.

A Buddhist Approach

In this atmosphere of greed and mindless misuse of resources, Buddhism offers some effective solutions like adopting a simple lifestyle. Simplicity and compassion as advocated by Buddhism can be the key words in our approach to contain climate change. The challenge is to confront the culture of consumerism in the backdrop of countries' apathy towards the issue and overemphasis on economic development. Some Buddhists have faced the anger of the authorities for their principled anti-consumerism stance towards life.

The implications of ecology, as of Buddhism, can be subversive in a materialistic consumerist world. Shortly after the First National Economic Development Plan was drafted by Thailand, the Bangkok government imprisoned many Buddhist monks for teaching santu. hi (contentment with what one has). The authorities feared that this Buddhist ideal would interfere with their plans for economic development schemes in the Plan... There is deep fear in the centers of the new global economy for the subversive science of ecology and for subversive religions that reminds their believers of what are true core values to guide one's life. Being content with less, sharing with others, seeing clearly how our consumption wounds other living things on the planet, and out interconnectedness is a major paradigm shift but one that is required to restore the balance of people in nature.2

The human beings over the centuries have been trying to control and exploit nature aggressively, forgetting the eventual damage they are causing to the planet, and consequently to themselves. We need to show kindness to earth. Buddhist leaders have long considered environmental issues to be among the key challenges currently facing humanity.

Tibetan spiritual leader and Nobel Peace Prize winner Dalai Lama has been advocating compassion for the planet and its beings. Much earlier in 1986, when the climate Change was an unheard phrase, he had noted:

Peace and the survival of life on earth as we know it are threatened by human activities which lack a commitment to humanitarian values. Destruction of nature and natural resources results from ignorance, greed and lack of respect for the earth's living things.

In today's context the awareness about the dangers of climate change need to be brought to the man on the street, every individual indeed. Religion can help to spread this awareness and Buddhism and Buddhists can play a catalytic role. Champion of world peace and compassion, the Dalai Lama urges action and stresses for attitude change towards nature:

There is suffering on this planet and there is a need to strengthen our love for our planet and our service to the living Earth. We think we can control nature, which is a false perception. 4

He goes on to add rightly: This planet is our own home. Taking care of our world, our planet, is just like taking care of our own home. Our very lives depend upon this Earth, our environment.5

Inter-Connectedness

Interrelationship is the key word that Buddhism offers to salvage from this environmental threat—the holistic emphasis that the environment and its people are interconnected. Existence of all things on the earth is dependent on each other, Buddhists believe. No one is isolated. Adhering to the idea of isolated existence is being unrealistic. The Buddhist concept of interconnectedness ought to spread world over and every individual needs to be made aware of his responsibility towards the society and nature.

Respect to nature has been an important aspect of Buddhist Philosophy and world view. As the problem of climate change becomes more serious and life-threatening the world looks towards Buddhism to derive inspiration for solutions:

Emilio К Moron. People and Nature: An Introduction to Human Ecological Relations.

3 Kindness to the Earth Focus of Dalai Lama's Australia Tour. Environment News Service. hup://www.ens-newswire.com/ens/apr2007/2007-0'l-l9-01.asp

Buddhism, one increasingly hears, is an 'eco-friendly' religion. It is often said that this is because it promotes an 'ecological' view of things, one stressing the essential unity of human beings and the natural world...what makes it [Buddhism] 'green' is its view of human life. The true connection between the religion and environmental thought is to be found in Buddhist accounts of the virtues—those traits such as compassion, equanimity and humility, that characterises the life of a spiritually enlightened individual.6

Growing Recognition

There is a growing recognition amongst scholars and ecologists that Buddhism encompasses all strands of secular life, giving reverence for the land and its wellbeing.

The Buddha taught us to respect life on earth while respecting all living things and natural environment. His own life was lived amidst nature.

Accounts of the Buddha's life are richly embellished with allusions to nature. As he took his first steps, lotus flowers sprang up. During childhood he often meditated beneath a jambo tree— a species of myrtle. His enlightenment took place under the spreading branches of the bo tree-sacred to Buddhists, Hindus and Jains. When he departed this life, sal trees blossomed out of season.7

Buddhism stresses the importance of nature to all beings. Buddhist texts are replete with references to the natural world. In an early text Buddha says:

Know ye the grasses and the trees...Then know ye the worms, and the moths, and the different sorts of ants...Know ye also the four-footed animals small and great, the serpents, the fish... the birds... Know ye the marks that constitute species are theirs, and their species are manifold. 4

4 Ibid. p. 70.

Zen and Natural World

There is an increased interest among scholars today who are focusing on Buddhist philosophy and principles — of compassion, simplicity, generosity, contentment and the pervading interconnectedness of nature and living things — to address the ecological challenges in the light of climate change. Needless to say, the Buddhist ecological philosophy is proving inspiring and effective.

On the face of it, it would seem that this very broad conception of the Mahayana as encompassing even trees, mountains and rivers would prove especially amenable to modern environmentalist concerns... Zen has proved an important source of inspiration for environmental thinkers, particularly for Ihose towards the green pole of the environmental spectrum.5
History proves the Buddhist's deep ecological respect in the fact that some of the Zen masters have even gone to the extent of considering not only humans but whole of the natural world entitled for Buddhahood, including the not moving things like grass and trees.

Chan-jan (711-782) of the later school of Mahayana Philosophy impelled one to consider plants and even soil as destined for Buddhahood: In the assembly of the Lotus all are present—without divisions. Grass, trees, the soil on which these grow... Some are barely in motion while others make haste along the Path, but they will all in time reach the precious land of Nirvana... Who can really maintain that all things inanimate lack Buddhahood.6

Conclusion

In the present context, Buddhism and Buddhists world over can help spread the ideals as enshrined in Buddhist philosophy to create awareness among all the beings towards their natural surroundings including tress and animals. The self-realization and ecological concerns cannot be isolated in a sensitive and aware human being. To have a heightened sense of oneness with one's surrounding—the trees, rivers, mountains, forests, birds, animals, fish—is the response which Buddhism could effectively awaken with its inherent ideals of simple life and compassion. A sense of duty towards society and natural world has to be created in living an ecologically sound way of life. An enlightened self-interest can motivate us to care for nature as Zen master Thich Nhat Hanh maintains:

7 Ibid., p.78.

We classify other animals and living beings as nature, acting as if we ourselves are not part of it. Then we pose the question ''How should we deal with nature?" We should deal with nature the way we should deal with ourselves; we should not harm nature... Human beings and nature are inseparable.