Statue of Buddha Sakyamuni, Bodh Gaya, India
It is in this way that we must train ourselves: by
liberation of the self through love. We will develop love, we will
practice it, we will make it both a way and a basis, take our stand upon
it, store it up, and thoroughly set it going.
The Buddha, Samyutta Nikaya
Environmental and social breakdown is now vast and global in scale.
Technological advances have provided the basis for a new kind of social
evolution, beyond cultural, religious or spiritual boundaries.
Technology, however, is not ultimately directed by reason, but by
internal forces of sociobiology and psychology. Human instincts have
destructive as well as benign aspects. As much as we may celebrate our
art, scientific knowledge or altruism, we can no longer ignore the truth
that we are also ‘the most dangerous animal’.
[1]
Humans are opportunistic, as are all higher animals, and
characteristically greedy. Our high intelligence confers the capacity to
manipulate others to accumulate power or resources. We are quite easily
trained into violent forms of aggression. Now that we have
‘accidentally’ acquired the capacity to destroy the climate of this
planet, what will we call upon to restrain ourselves in time?
Technological prowess alone cannot confer contentment or happiness on
us: in ‘advanced’ societies, the rates of anxiety, stress and mental
illness are greater than ever previously recorded.
[2]
On a physical level too, cancer, cardiovascular disease, inflammatory
and auto-immune disease as well as diverse ‘functional illnesses’ have
become epidemic.
[3] What will our
governments, corporations and politicians now do with the power of life
or death over the biosphere from which our species evolved?
Do politicians even understand the scientific facts? Are they as
attentive to their citizens and future human generations as they are to
the most profitable corporate special interest in commercial history,
the fossil fuel industry? The answer to these questions will determine
the course of the Sixth Great Extinction in Earth history, which is now unfolding. It could even provoke the end of an era of geological time
[4]—or as Buddhists would say, the end of an aeon:
The poison of global warming due to the harnessing of machines in all places and times,
Is causing the existing snow mountains to melt,
And the oceans will consequently bring the world within reach of the aeon’s end.
Grant your blessings that the world may be protected from these conditions!
Kyabje Sakya Trizin Rinpoche
For a Future to Be Possible
Sustainable development
meets the requirements of the present, without damaging the ability of
future generations to meet their own needs. A long-term view is
essential, in the words of Thich Nhat Hanh,
for a future to be possible [5].
Human beings are very much more than economic units. The assumption
that progress is the creation of ever more wealth and possessions is a
documented cause of anxiety and mental illness.
[2]
For a consumer society,
having rather than
well-being is
the raison d’etre. It is powered by polluting energy sources and guided
by a pseudo-scientific principle of limitless economic growth. Both
these factors are antipathetic to basic laws of biology. We imagine our
society as an environment above and beyond the rest of the living
world. The truth, as former senior economist at the World Bank,
Professor Herman Daly states, is otherwise:
The larger system is the biosphere and the subsystem
is the economy. The economy is geared for growth, whereas the parent
system doesn’t grow. It remains the same size. So as the economy grows,
it encroaches upon the biosphere, and this is its fundamental cost.
Scientists consider that a ‘top predator’ like
Homo sapiens relies
on the whole pyramid of biological life beneath it. Therefore the
destruction of whole ecosystems is suicidal for our species. For
Mahayana Buddhism, which sees all life as interdependent, driving other
species to extinction is unmistakably harming ourselves and our own
destiny.
If we ask why our social evolution has become so maladaptive, we come
immediately upon the key influence of mass advertising. From an early
age, we are bombarded by powerful imagery, deployed through a hypnotic
medium, television, that bypasses conscious filters to directly
influence our subconscious mind. The vivid imagery of television and
movies create a seamless virtual reality that programs our collective
nervous system. From America to China, consumerism has become an
organizing principle for billions of peoples’ lives. Zen Buddhist
philosopher David R. Loy states:
Consumerism requires and develops a sense of our own
impoverishment. By manipulating the gnawing sense of lack that haunts
our insecure sense of self, the attention economy insinuates
its basic message deep into our awareness: the solution to any
discomfort we might have is consumption. Needless to say, this
all-pervasive conditioning is incompatible with the liberative path of
Buddhism. [6]
Consumption has replaced religion and citizenship as the way we participate in society. It is one of
4 Megaphenomena
that have ‘spiked’ in intensity over the last century, combining to
create unprecedented danger for the biosphere. Population growth, carbon
gas emissions and species extinctions are the other three
megaphenomena.
Fossil fuels will be exhausted within this century. The production of
oil, the most valuable and versatile fossil fuel, seems already to have
peaked. This is happening just as increased summer melting of the Arctic pack-ice moves us towards the first
predicted 'tipping point' in a climate crisis. We have entered upon the period of
climate-energy emergency.
How can Buddhism help?
One day during meditation, I was contemplating global warming….
With
some anguish, I asked Nature this question: ‘Nature, do you think we
can rely on you?’ I asked the question because I know that Nature is
intelligent, she knows how to react, sometimes violently, to
re-establish balance. And I heard the answer in the form of another
question: ‘Can I rely on you?’ The question was being put back
to me: can Nature rely on humans? And after long, deep breathing, I
said ‘Yes, you can mostly rely on me.’ And then I heard Nature’s
answer, ‘Yes, you can also mostly rely on me.’ That was a very deep
conversation I had with Nature.
This should not be a mere verbal declaration. It
should be a deep commitment from everyone, so that Nature can respond in
kind. With collective insight we can reconcile with and heal our
planet. Each of us can do something in our own daily lives to
contribute, to ensure that a future is possible for the next generation.
Thich Nhat Hanh [5]
Buddhism has powerful cultural assets. It has long-established
contemplative methods and ethical teachings, the weight of traditional
religious communities, moral authority and the potential political power
of millions of adherents. Altogether, the world’s 376 million Buddhists
comprise 6% of religious adherents. Above all, Buddhism is based on
the recognition of
interdependence.
Interdependence is the spiritual truth that biologists have have
independently discovered through the scientific discipline of ecology.
Whether we like it or not, we have entered the century of the
environment, of ecological reality. In this century, then, Buddhism has a
special destiny.
In the 10 countries where Buddhists are a majority, they can exert a
major influence on government policy. In Bhutan, for example, Buddhist
principles have replaced the limiting economic concept of GDP by that of
‘gross national happiness’. Exemplary forest protection laws have been
put in place. In the ‘advanced’ societies of Europe and the U.S.,
Buddhism has been embraced by many people searching for effective
spiritual practice in an environment of consumerism and nihilism. Nobel
Peace Awards to the Dalai Lama (1989) and Aung San Suu Kyi (1991) have
brought about widespread recognition of Buddhist leadership in
non-violent progressive values.
There has never been a more important time in history to organize all
Buddhist resources systematically, on behalf of sentient beings. There
has never been a time when communication systems make this as possible
as they do now. Buddhist spiritual power could create examples of change
that influence the whole world.
Unleashing that power, however, requires religious
people to bring their values to the public square… to leave one’s values
at home is to assent to the status quo of excessive individualism,
consumerism, commodification of myriad aspects of life, environmental
decline, and the absence of strong communities. The religious
community’s gift—to articulate the ethical and spiritual dimensions of
modern issues—is indispensable to full public discussion of the pressing
challenges of our day, and to developing a new understanding of human
progress in the 21st century. [7]
Many Buddhist public events, rituals and projects are dedicated to
world peace. However, environmental catastrophes, climate destruction,
and struggles over fossil fuels are making world peace impossible.
According to the U.N., 60 nations, mainly in the Third World, will see
tensions amplified by ever-scarcer resources. Global warming could flood
the great rice-growing deltas of Asia through rising sea levels, and
bring about the disappearance of Himalayan glaciers in Tibet, abolishing
the water supply of hundreds of millions of people. Even countries not
directly affected by environmental disasters could be flooded by
millions of refugees. These are very practical matters for the survival
of Buddhism in Asia, as well as for world peace.
In summary, the climate-energy emergency is so consequential as to be
a moral and ethical matter of the first order. The case can be made
that a pan-Buddhist Council should be convened to address it. One aim
would be to discuss the full facts with scientists and consider the
multi-dimensional implications of the crisis. We should arrive at an
unambiguous common position on protection of the climate and the living
world, an inspiration to all people of good heart.
If it is reasonable action which is by nature
beneficial to truth and justice, then by abandoning procrastination and
discouragement, the more you encounter obstruction, the more you should
strengthen your courage and make effort. That is the conduct of a wise
and good person.
Dalai Lama XIV [8]
By the end of this century, the Earth could lose up to half its
species. These extinctions will alter not only biological diversity but
also the evolutionary process itself. General ignorance, indifference or
deceit about this mass extinction endangers our own species too.
Modern man emerged from archaic human species about 200,000 years ago.
We were initially one of three human species on Earth—the others,
Homo erectus and
Homo neanderthalensis
became extinct. We have survived and come to dominate the whole planet.
Ninety nine percent of all the species that have ever lived have become
extinct, and we too could make ourselves extinct through runaway global
warming.
You see, one day we might find all living things on this planet—including human beings—are doomed.
Dalai Lama XIV [9]
We still have a brief window of opportunity to ensure the continuity
of many varied and beautiful forms of life on Earth, including our own.
So we find ourselves living through the most momentous of times. In this
section you can find the views, advice and aspirations of noted and
authentic Buddhist teachers—
A Buddhist Response to Global Warming.
The many species that constitute the living world have no voice to ask
for our compassion, wisdom and leadership. Please participate in
‘breaking the silence’:
There comes a time in all of our lives when silence is a betrayal. [10]
SOURSE: ECOLOGICAL BUDDHISM
[1] D. Livingstone Smith [2007] The Most Dangerous Animal
[2] O. James [2008] The Selfish Capitalist
[3] W. Meggs [2003] The Inflammation Cure
[4] M. Lynas [2007] Six Degrees—Our Future on a Hotter Planet
[5] Thich Nhat Hanh [2007] The Art of Power
[6] D. R. Loy [2008] Consciousness Commodified: The Attention-Deficit Society (Tikkun)
[7] G. Gardner [2006] Inspiring Progress
[8] T. Laird [2006] The Story of Tibet – Conversations with the Dalai Lama
[9] Dalai Lama XIV [1992] Address at the Rio Earth Summit
[10]Statement by Martin Luther King
Today,
the 27-year-old lives as a Buddhist nun at the tiny Changxing Temple in
a village near Beijing. She eschews cellphones, T.V. and the Internet,
preferring to spend her time in quiet meditation. “Now Chinese people
are richer,” Yan says, “but they urgently need more spiritual life.”
About
two kilometres away from Dantan in West Midnapur as bronze artefacts
dating back to fifth and sixth centuries started tumbling out of the
ground, one after the other. The state archaeology department has
re-started the excavations at the site after a gap of two years.
Buddhism
gained a large following in Central Asia between the second century
B.C. up to the coming of Islam to the region around the eighth century,
and many of the Turkic peoples living in Kazakhstan adopted it. Though
now the Buddhist population of Kazakhstan is small – only about 0.5
percent of the population as of 2007 – the country has the largest
number of Buddhists in Central Asia. It is also dotted with remnants of
its Buddhist past, particularly in the Zhetysu (“seven rivers”) area of
modern-day southeastern Kazakhstan, which includes today’s Almaty oblast
and historically extended into Kyrgyzstan.
The
spread of Buddhism far and wide also made its traditional teachings and
philosophy subject to an assimilative process that made it indigenous
to the host society and culture. The spread of Buddhism was always
through missionaries and pilgrims who followed established trade routes.
While it had to compete with established religions it was always
amenable to the osmotic absorption of local beliefs and traditions. This
paper examines how Buddhism is localized in Sri Lanka, Japan and India.
It
is an incontrovertible fact that Buddhism, more than other ideology or
religion, has played a singular role in creating an unique civilization
and shaping the destinies of this country. Sri Lanka is the oldest
Buddhist nation in the world. If not for the continuance of the Dhamma,
through the study and practice of it in this country, it is unlikely
that there would even be a semblance of pure Sasana in Thailand,
Myanmar, Laos, or Cambodia.
This
technique, that's intended to create feelings of kindness can also
reduce prejudice.The study found that just seven minutes of
Loving-kindness meditation (LKM), a Buddhist practise that promotes
unconditional kindness towards oneself and others, is effective at
reducing racial bias. 
<< The projected image of a Buddha statue in Bamiyan that had been destroyed by the Taliban in 2001. (AFP Photo)
Transcendence
is a a state of witnessing as experiences unfold in a state of constant
flux and upheaval without taking the universal events of life
personally; we are all subject to the ravages of aging and sickness, the
grief of separation from loved ones, financial instability,
frustrations, loss.