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BUDDHISM ecology
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contents Buddhism & Ecology
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Table Of Contents
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Letter from the editors
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The parallels found between traditional buddhist
teachings & ecology // by liv cotman
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diy outdoor meditation // by liv cotman
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eco-buddhism and conservation projects in thailand
// by miho kitamura
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“seeing the world like buddha did under the bodhi
tree�: deep ecology and buddhism // by emma sewell
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Eco-Buddhism in japan: the various schools and their responses // by stephanie nijhuis
BUDDHISM & ECOLOGY Writers & Editors Liv Cotman Miho Kitamura Stephanie Nijhuis Emma Sewell
Design & Layout Stephanie Nijhuis
All photographs are under CC0, or otherwise mentioned.
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“Whether they belong to more evolved species like humans or to simpler ones such as animals, all beings primarily seek peace, comfort, and security. Life is as dear to the mute animal as it is to any human being; even the simplest insect strives for protection from dangers that threaten its life. Just as each one of us wants to live and does not wish to die, so it is with all other creatures in the universe, though their power to effect this is a different matter.� - Dalai Lama
Buddhism & Ecology
Letter From the Editors First off, we would like to introduce ourselves - the team behind the magazine. From RELS223, we joined together from different backgrounds and interests to learn more about Buddhism. Miho Kitamura is a fourth year student, majoring in Global Development Studies and minoring in Political Studies, Stephanie Nijhuis is a fourth year student, majoring in Religious Studies and minoring in English, Emma Sewell is a third year student, majoring in Religious Studies and minoring in Global Development Studies, and Liv Cotman is a third year Concurrent Education student majoring in History and Global Development Studies. Although each of the programs we are in find overlap, we were able to use our different viewpoints to each explore various concepts within Buddhism and ecology - thereby giving the readers various perspectives into the practices and philosophies. Rather than present our research in the form of an academic book, we decided to do a magazine. Although an unusual medium in an academic setting, we believe that the subject we were exploring (ecology) required a more accessible and mass communication method. The concept of ecology, and the spread of environmental consciousness is a subject for the masses. With the rise of climate change, and the overwhelming scientific evidence of environmental degradation, we believe that understanding the interconnectedness between ourselves and the environment is more important now than ever. By making this magazine, we hope to continue to spread the knowledge about ecological issues to our peers. The main point to take away from all of the articles is the concept of interconnectedness. In the Buddhist tradition, this concept is at the forefront of both philosophies and practices. We are connected to each other, to all living beings (human or not), and the nature around us. From childhood we are taught that our actions have consequences. Whether that be on the playground with our friends, or out on the top of a mountain, the golden rule never changes. Throughout this magazine we explore the consequences, and the Buddhist practitioner’s reactions to the constant erosion of our natural environment. Not only are the concepts of Buddhist theories of interconnectedness and environmental consciousness deeply intertwined, the role of Buddhism within the fight against climate change is pivotal. In the first section of the magazine, you will be introduced to the basic foundation on which the concepts of Buddhism and Ecology lie. With this foundation, it will help you understand the articles that follow. There are two case studies in the countries of Thailand and Japan. Buddhist practitioners all around the world are at the forefront of these conservation practices confronting capitalist and consumer-driven forces, which will be discussed in the case study in Thailand. Although Buddhist practices spread all around the world, the differences in responses are vast. In Japan, unlike Thailand, the Eco Buddhism movements are more centralized to specific communities. In the last article, you will see the different schools and how they have responded to the environmental crisis in Japan. Finally, the article on Deep Ecology will explore just how interconnected we all are to nature, and just how interconnected the philosophies of Deep Ecology and Buddhism are. By the end of reading this magazine, as a Buddhist or not, we hope that you will come to understand your individual role in the fight against environmental degradation. We also hope that the photos we have provided will inspire you to appreciate nature much like the photographers had - a medium that we felt needed to be added to our text to further the themes explored. We had an amazing time researching and collaborating on exploring the topic of Buddhism and ecology. We hope you have as great of a time reading about it! Sincerely, Liv, Steph, Emma, and Miho - the Buddhism and Ecology Team.
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The parallels found between
&ecology
TRADITIONAL BUDDHIST TEACHINGS
By Liv Cotman When one thinks of Buddhism, images that often come to mind initially are peaceful images usually pertaining in some way to nature or the outdoors. Whether it is the Buddha meditating under the Bodhi Tree or Buddhist monks walking through the glorious mountains in Tibet, Buddhist culture and teachings always seem to be related in one way or another to nature. Ecology, “the branch of biology that deals with the relations of organisms to one another and their physical surroundings�,[1] and its relation to Buddhist practices has been studied by many scholars all over the world. By studying ecology and Buddhism together, it has been found that there are many direct parallels between the two. Buddhist teachings can often relate directly to ecology, especially through nature, organisms, and the environment. Buddhism & Ecology
There are four main teachings of Buddhism that are directly related to ecology. They are; all beings are connected, respect for life, simplicity and moderation, and right livelihood. Not only these 4 specific teachings, but specific practices also promote the relationship between Buddhism and ecology. The practice of Zen Buddhism promotes the idea of Buddhism being connected to nature, as Zen practice is based on the fundamental of interdependence and unity of all things in nature and the surrounding environment. By examining these four teachings in depth and the practices of Zen Buddhism, the relationship between the faith and the environment because extremely prominent.
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All beings are connected
The first main belief to study when examining the parallels found between traditional Buddhist teachings and ecology is the idea that all beings are connected. Buddhist teachings preach the idea that separateness is an illusion, meaning that all living beings in the universe are connected in some way.[3] All of the individual parts of the environment work together to make a whole. The interconnectedness represents that every living thing is dependent and can not survive without the help from others. It is said in Buddhist teachings that, “Health of the whole is linked to the health of individual parts, and the health of individual parts is linked to the health of the whole”.[4] The key to caring for the environment begins with caring for oneself.[5] Once an individual is able to care for themselves independently and recognize their needs, then, they will be able to understand what the environment needs to thrive as well. As Venerable Maha Ghosananda of Cambodia said, “When our hearts are good, the sky will be good to us”.[6] There are five basic elements that both the environment and its inhabitants are made up of. These elements are; earth, wind, fire, water, and space.[7] These five elements create a basis for an interrelation between the environment and its inhabitants. The earth element refers to the Pure Land mindful teachings.[8] These teachings allow one to acquire high levels of meditation with images of the earth and Pure Land in mind.[9] The second element, wind, represents the purifying powers gained through the practice of Buddhism.[10] This wind allows one to recognize their harmful actions and refine their behaviour.[11] Fire represents visual meditation.[12] Visualization Meditation is a common practice in Buddhism that allows deep and narrow focused concentration, called Samadhi.[13] The element of water represents the vocal meditation practice known as Buddha Recitation.[14] Like water, this recitation flows continually from one’s mind and heart.[15] Finally, the air element represents “the boundless nature of Mind itself”.[16] All five of these elements work together to portray the relationship of all living things found in planet Earth’s many environments.
Buddhism & Ecology
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Respect for life
One of the largest beliefs in Buddhism is respect for life. In all denominations of Buddhist practice, respect for life is an essential component of living a Buddhist life. A crucial teaching in this is that every individual should feel as though their existence is no more important than anyone else’s existence.[17] The point when one is able to treat nature as a good friend, is the point when the individual is able to live in harmony with other creatures.[18] It is at this point that one is able to appreciate the interconnectedness of all living beings.[19] There are many examples for Buddhist practitioners showing respect for life through their practices and their actions. One main example to notice comes from the Dalai Lama himself. He, in 2006, put a ban on all killing of tigers and leopards and wearing their furs in Tibet.[20] He recognized their threat endangerment and realized that there was a rising rate of animal killing for sport and fashion. He said, “Animals deserve our compassion. We must know their pain. We should nurture this compassion through education. Showing concern about animal rights is respecting their life.”[21] Not only has he taken action in the particular matter, but he has also spoke on many occasions regarding protecting animals from cruelty inflicted by humans.[22] He has spoken frequently on factory farming, efforts to combat institutionalized cruelty and India’s increasingly organized and determined animal welfare community.[23]
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Simplicity Moderation
Buddhism & Ecology
Simplicity and moderation hold the key to the Buddhist life. When Buddhists are studied, it is often noted how they live on such simple terms by such simple means. They by no means live a life of monetary luxury, rather, they live a religiously and spiritually full life. The Buddha always taught his people to live simply and appreciate the natural cycle of life.[24] He said that living simply allowed no room for unhappiness, greed, and selfishness. The root of unhappiness, according to the Buddha, was brought upon by craving and greed.[25] Since demands for material possessions can never be satisfied, people will constantly demand more.[26] This cycle is something which we constantly see in our society today. More often than not, it seems that people get caught up in material goods and possessions that can only be bought with copious amounts of money. With the constant production of these goods to meet the demands of the people, the environment is constantly being harmed. Resource are being overused and animals are being harmed in the making of these products. There is a famous story told in Japan about a Buddha and his followers. One day, he received a donation of 500 new robes for his followers. He spent days wondering what to do with their old robes. He decided that the old robes would be used for bed sheets. Then, the bed sheets would become towels, and the towels would become cleaning rags.[27] This ensured that everything was to be rescued to its full potential. This allowed for no waste to be made in the use of these new robes.
There are many practices which follow a simple and moderate life. Zen Buddhism is one of these practices. Zen Buddhism is known to be a practice which is nature oriented.[28] One of the key fundamentals of Zen practice is incorporating the unity of all living and surrounding beings.[29] Zen Buddhism helps one to understand the idea than an organism’s skin simply joins the environment, rather than separating from it.[30] In Ven. Sunyana Graef ’s article on The Foundations of Ecology in Zen Buddhism, he says, “The premise of Zen Buddhist ecology is this: When we understand what we really
are, we will be at peace with ourselves and our environment. We will cease trying to enlarge ourselves through possessions and power”.[31] This goes to show the immense importance of incorporating environment into Zen Buddhist practices. Nature allows one to expose their vulnerability and open themselves up to being enlightened by their surroundings. Buddhist ecology and practice aims not only to have an unpolluted environment, but aims for a life of self restraint, conservation, and simplicity.[32] In China, a common custom for Zen monks was to travel through the countryside with their teachers.[33] They would go on long journeys together and through their travels and studies, these monks learned to deepen and refine their spirituality.[34] Many of these teachings incorporated the idea that when one reaches a point of deep spirituality, they will be able to respect and have great concern for every aspect of creation.[35] The way one lives reveals their inner person.[36] So, one who is kind and preserving of the environment and nature, is one who understand the importance and relationship of the environment to oneself and their practices. Let the bodhisattvas be an example. Even they will not walk on grass if it means harming it in its natural state.[37] It is important to shift from the idea of a “me” centered ego to one which considers the state and well being of all other living things. The ego and intellect, from a Zen perspective, are the true causes of pollutions in our society. An example of the extent to which Zen practitioners believe in the importance of relationships with the environment can be seen through chefs in Zen monasteries. The person who hold the position of head chef in a Zen monastery has earned their spot. They have earned this prestigious position by being spiritually advanced and showing the proper amount of respect for the land.[38] This person is one who exemplifies that they are willing and able to give food the respect it deserves.[39] 11
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Right livelihood
Buddhism & Ecology
Livelihood can be most commonly described as the way which one accumulates their basic needs. This can include the way in which one makes money, acquires a house, and finds food. However, in Buddhist practices, one earns their livelihood simply by not killing, not stealing, and not taking more than one needs. A Buddhist livelihood is one which is in harmony with nature. It is one that avoids harming nature by killing animals for food or by trading poisons found naturally in the land. This is the reason why many Buddhists practice vegetarianism in one way or another. Buddhists find it imperative to cherish all life, his is especially important in regards to food. It is believed to be less destructive to take the life of a carrot or an apple than it is to take the life of a highly evolved form of life such as a cow or a chicken. It is practiced that eating from lower levels on the food chain it less harmful to the environment. Another aspect of Buddhists practicing proper livelihood is by avoiding waste. Ecological awareness is taught to practicing Buddhists at a young age. The largest focus in avoiding waste is conserving water. Buddhism teaches not to waste water, but to conserve it. Water is to be turned off when brushing teeth, in the shower, washing vegetables, and washing dishes. Buddhists also practice conserving paper and food. Paper can be used then recycled and parts of vegetables that can not be used are used for soup stock or compost.
references [1] “Ecology,” Dictionary.com, http://www.dictionary.com/ browse/ecology [2] “The Ecologist as Zen Master,” American Midland Naturalist 89, no. 1 (January 1973): 214–17. http://toddlab.ucdavis.edu/ documents/barash%201973%20ecology%20zen%20master. pdf [3] “What Does Buddhism Teach About Ecology,” Faiths and Ecology, accessed November 18, 2016, http://www.arcworld. org/faiths.asp?pageID=3 [4] Ibid [5] Ibid [6] Ibid [7] “A Buddhist Concept of Nature,” His Holiness the 14th Dalai Lama of Tibet, February 4, 1992 http://www.dalailama.com/ messages/environment/buddhist-concept-of-nature [8] “Meditative Pure Land Buddhism: The 5 Elements School,” Cloud Water Zendo http://www.cloudwater.org/index.php/ pure-land-buddhism/the-three-pure-land-sutras [9] Ibid [10] Ibid [11] Ibid [12] Ibid [13] Ibid [14] Ibid [15] Ibid [16] Ibid [17] “What Does Buddhism Teach About Ecology,” Faiths and Ecology, accessed November 18, 2016, http://www.arcworld. org/faiths.asp?pageID=3 [18] Ibid [19] Ibid [20] “Animal Skin Clothes Burned in Tibet After Dalai Lamas Call,” His Holiness the 14th Dalai Lama of Tibet, January 17, 2006. http://www.dalailama.com/news/post/27-animal-skin-clothesburned-in-tibet-after-dalai-lamas-call [21] “HSI and His Holiness the XIV Dalai Lama |Call for Kindness to Animals Marking the Launch of New Affiliate Organiza tion in India,” The Humane Society of the United States, November 28, 2012 http://www.humanesociety.org/news/ press_releases/2012/11/world-compassion-day-112812. html
[22] Ibid [23] Ibid [24] “What Does Buddhism Teach About Ecology,” Faiths and Ecology, accessed November 18, 2016, http://www. arcworld.org/faiths.asp?pageID=3 [25] Ibid [26] Ibid [27] Ibid [28] “The Ecologist as Zen Master,” American Midland Naturalist 89, no. 1 (January 1973): 214–17. http://toddlab.ucdavis. edu/documents/barash%201973%20ecology%20zen%20 master.pdf [29] Ibid [30] Ibid [31] Ven. Sunyana Graef, “The Foundations of Ecology in Bud dhism,” Religious Education 85, no. 1 (1990): 42-48, http:// ccbs.ntu.edu.tw/FULLTEXT/JR-ADM/graef.htm [32] Ibid 33] Ibid [34] Ibid [35] Ibid [36] Ibid [37] Ibid [38] Ibid [39] Ibid [40] “What Does Buddhism Teach About Ecology,” Faiths and Ecology, accessed November 18, 2016, http://www. arcworld.org/faiths.asp?pageID=3 [41] Ibid [42] Ibid [43] Ven. Sunyana Graef, “The Foundations of Ecology in Bud dhism,” Religious Education 85, no. 1 (1990): 42-48, http:// ccbs.ntu.edu.tw/FULLTEXT/JR-ADM/graef.htm [44] Ibid [45] Ibid [46] Ibid [47] Ibid [48] Ibid [49] Ibid [50] Ibid
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Outdoor Meditation diy By Liv Cotman Now that you know many of the ways in which Buddhism and ecology are similar, it is time to practice for yourself! Have you ever wanted to try meditation? Here are some simple step by step instructions to outdoor meditation and connecting with the environment around you!
Find an Outdoor Meditation Space Find an outdoor space that will help you to interact and connect with nature. Make sure your space is quiet and is a spot where you will not be disturbed. Stay away from busy roads and loud neighborhoods. The best places to meditate outdoors are near bodies of water or on top of hills with a great view. Listen to the natural sounds of the birds singing and the wind blowing. This will help you to appreciate where you are. If you don’t have access to a place like this, make your own! Set up an area in your own backyard that makes you feel relaxed and comfortable. If it is noisy, put in headphones with relaxing and peaceful music. You can also sit on a comfortable blanket or light some candles around you to feel at ease.
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Get Into Position
They key to meditating is the position in which you are sitting. Remember to sit tall! Lengthen your spine as much as you can. Sit with your shoulders back and a prefect posture. This will allow you to draw energy in through your whole body. Close your eyes. Relax one body part at a time starting with your neck and going all the way down to your toes. Your shoulders, neck, jaw, face, and back are common places to hold tension so make sure you are paying extra attention to these parts. Be still and know the area where you are.
Buddhism & Ecology
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Breathing
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Create A Mantra
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Ending Your Meditation
While you are meditating, pay attention to your breath. Breathe in and out slowly and deeply. With each breath, you should be aware of yourself and your surroundings. Take note of all the sensations and feelings you experience throughout all parts of your body with each breath you take.
Many people find it very helpful in their meditation practices to establish a mantra. A mantra can be anything from a sound to a phrase that you repeat throughout your meditation period. This can help you focus on one thing while you meditate if you find your mind wandering to many different places. You can say these mantras to yourself in your head, or chant them out loud. Whatever works for you!
You can meditate for as short or as long as you want! It is entirely up to you. Whether you are meditating for five minutes in the morning to start your day or ending your day with an hour-long meditation to unwind from a stressful day, you must do what is best for you. Practice different mantras, lengths of meditation, and places of meditation to find what works for you. When you are done meditating, come back into your body and open your eyes to recognize your peaceful feelings. Wiggle your body parts one at a time to bring back awareness to yourself. Try meditation for yourself! You will see why Buddhists are so passionate about incorporating meditation into their practice. It will help you appreciate all that is around you, especially in nature.
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Eco-Buddhism and Conservation Projects:
Thailand By: Miho Kitamura With lush forests, rolling hills, and picturesque mountain ranges, rural Thailand seems like a calm and un-troubling place to be. Yet, what you see is not always what you get – as since the 1980s, there has been a growing number of influential individuals who have risen up to criticize deforestation and environmental degradation. These individuals comprise of ecology monks, so they are called, who have become environmental activists in their fight against large companies and even the Thai government. I argue that these ecology monks are blurring the lines between their traditional role as spiritual leaders and their newfound social activist roles. In doing so, they are stepping into, and ultimately shaping the political and economic spheres in their communities. Their vocal outcries against exploitative practices that are damaging the environment are bridging Buddhism and environmentalism to create a controversial force of eco-Buddhism.
Buddhism & Ecology
Buddhism in Thailand Thailand is commonly called “The Land of Buddhism”.[1] It may be because of its prevalence within Thai society. It is even considered a tradition for Thai men to become a monk at one point during their lifetime. [2] Around 90 percent of Thai people identify as being a Buddhist, and it remains a powerful source of identity for many individuals.[3] Theravada Buddhism has played a central role in Thai society since the 13th century.[4] Today, it resides as the state religion, and within the government, there is a Religious Affairs Department.[5] Buddhist monks take on the roles of spiritual leaders, as well as those such as advisors, doctors, teachers and carpenters.[6] However, times are changing, and so is Buddhist influence. Once sacred and at the heart of the community, now just seemingly part of the landscape, Buddhist temples and monks are thought as becoming less relevant in an increasingly modernizing and secularizing society.[7] There is said to be such a shortage of monks in Thailand that recruitment is occurring from nearby Myanmar.[8] William Klausner, a professor of anthropology, back in the 1950s spent one year living in a northeastern village in Thailand. Even back then, he had described a dramatic transformation of the declining authority of Buddhist monks in their villages.[9]
In addition, especially in Northern Thailand there has been an incline in the rate of deforestation in the last 40 years, which is largely blamed by the implementation of capitalistic economic practices.[12] Thailand has the second highest rate of deforestation in Asia, only second to Nepal.[13] This deforestation practice started in the early 20th century when Britain forced Thailand to open trade on their natural resources.[14] Natural disasters such as floods and droughts that occurred in the late 20th century were mostly seen to be due to the exploitation of natural resources in Thailand.[15] In 1985, the demand for wood was five times more than the sustainable level, so much so, that in 1988, the rainforest in Thailand had been reduced from 70% to a mere 15% by logging.[16] All this environmental destruction has led to increased tensions between local groups, which include rural farmers and Buddhist monks.[17]
Who are Ecology Monks? Coined by Susan Darlington, ecology monks (phra nak anuraksaa) are Buddhist monks who challenge capitalist development practices, and are depicted as “grassroots, revolutionary, resistant, and radical”.[18] They are those who are overtly involved
in conservation practices and raise awareness of the detrimental impacts of harming the environment.[19] Most of the ecology monks are from the rural areas, where environmental destruction is most affected.[20]
The Reaction From the 1980s Buddhists, especially Buddhist ecology monks, have taken notice of the ecological destruction occurring in Thailand, and have sought to become involved in conservation efforts by taking Buddhist concepts and using it to promote environmental awareness.[21] The main areas of action that ecology monks involve themselves in are preserving forests, water sources, and wildlife. [22] Ecology monks combine traditional beliefs of nature in conjunction with Buddhist concepts of impermanence, suffering, and dependent origination. [23] They are said to be innovative in their ability to combine Buddhist teachings with urgent environmental issues.[24] They argue that the main causes of suffering; greed, ignorance, and hatred, contribute to environmental degradation.[25] As ecology monks, they believe that it is their duty to stand up against the evils of suffering and promote environmental and conservation projects.[26]
Environmental Degradation in Thailand Environmental problems such as climate change, water and air pollution, resource depletion, and excessive waste production can be seen to be occurring in Thailand.[10] Interestingly, extensive shrimp farming is turning out to be one of the most problematic practices in Northern Thailand, as it leads to mangrove destruction and polluted waters from chemical use.[11] 17
Where in Thailand? Although eco-Buddhism is occurring in many regions in Thailand, the Nan Province, which is located in the Northern part of Thailand has become a well-known core area for Eco-Buddhist conservation projects. [27] Eco-Buddhism is said to have influenced much of the environmental, political and economic views of rural communities within the province.[28] Nan Province, Thailand [reference]
Key Ecology Monks • Buddhadasa Bikkhu – A famous Buddhist ecology monk who became concerned with the exploitative policies implemented by the government on the effects of the environment.[29] One of his main teachings centered on the importance of the preservation of trees and forests.[30] • Phrakhru Manas Natheepitak – From Phayao Province, he is thought of as the first monk to perform the tree ordination ceremony.[31] It is said that the idea came to him after he heard a story about two highway workers who were given orders to cut down a Bodhi tree.[32] However, after cutting down the tree, they both experienced a string of misfortunes, which was thought to be because they cut down the Bodhi tree.[33]
• Phra Photirangsi – Was one of the first ecology monks who in 1985 led a resistance against the building of an environmentally harmful cable car along the Doi Suthep mountain in Chiang Mai.[34] • Phra Prajak – an ecology monk who was imprisoned for his environmental activism.[35] • Phrakhru Pitak Nanthakhun – Is a well-known ecology monk from Nan Province who has been practicing tree ordination ceremonies to raise awareness of the crucial necessity of environmental conservation.[36] He first became alarmed at the high deforestation rates in his village due to large companies and farmers clear-cutting forests.[37] Local tensions between farmers and Buddhists arose as farmers were cutting trees in order to grow maize.[38] This led to the erosion of soil, causing the region’s soil to be the poorest in the province.[39] He actually visited Phrakhru Manas, which inspired him to start performing tree ordination ceremonies.[40]
Buddhadasa Bikkhu [Reference] Buddhism & Ecology
Conservation Efforts Tree ordination ceremonies (buat ton may) are a kind of practice that ecology monks are performing in order to raise awareness of the destruction of the environment that is occurring in Thailand.[41] They combine both Buddhist concepts and indigenous beliefs into one ceremony.[42] The community involvements of these ceremonies are crucial, as robes, money, and other goods are first donated by individuals within the community for the ritual.[43] This confirms the solidarity of environmental protection by lay and monks alike. Seedlings are then planted around temples and at the site of the tree ordination.[44] Then, participants make a trip down to the tree ordination site, where they wrap a robe around a chosen tree’s trunk, marking its sacredness.[45] The robe is seen as a symbol of reminder to not harm, or cut down the tree as well as the any other tree in the forest.[46] Water is a seen as holy and is usually sprinkled on the participants, after the robing of the tree.[47] In addition, it is not just trees and forests that are the subjects of protection from ecology monks.[48] In a case in a village located in Wang Pa Du, it is said that ecology monks were actually able to ordain a mountain by wrapping a three kilometer length of cloth around its base to protect the mountain from a quarry company.[49]
Long life ceremonies (suep chatta) are also performed for the protection of a stream or a river.[50] They were originally performed for humans or animals, but Phrakhru Manas adapted the ceremony to be applied to the life of a river.[51] This ceremony urges individuals to think about how water should be treated with respect and care.[52] Outside of Thailand, ecology monks have travelled to Cambodia and Laos to raise awareness of environmental destruction and establish conservation movements.[53] Some have travelled to as far as New Zealand to work with rainforest activists.[54]
Political Ecology + Buddhism? Buddhist monks are traditionally seen as to not be concerned with politics and economics, but just the spiritual. [55] However, by being involved in environmental conservation projects, ecology monks not only become involved in social and moral forces, but ultimately in political and economic debates as well.[56] This is because the arguments that are being voiced by the ecology monks comprise of criticism over the capitalistic, consumer-driven economic systems being implemented by the government. In addition, they are also involving themselves in economic debates over natural resources and its allocation. [57] While most ecology monks try and avoid making outright political statements, politics cannot be shut out, as many of the monks are supported by local non-governmental organizations, some of which are outright critical of the government.[58] Thus, these ecology monks are blurring the lines between their traditional role as spiritual guiders and their newfound practices of social activism.[59]
Eco-Buddhism ultimately challenges some of the destructive economic policies that the Thai government puts in place, and thus has a major ability to affect not only the environmental, but also the social, political, and economic dynamics as well.[60]
Challenges The eco-Buddhist movement is not without controversy, as there have been criticisms that have been made towards ecology monks and the movement as a whole right from its beginnings. The government, companies and developers, and more conservative members of the Sangha have voiced disapproving opinions of ecology monks.[61]
They deem inappropriate for Buddhist monks to become involved in political debates.[62] Furthermore, in some circumstances, ecology monks face harm and danger due to their activist roles. In 1991, Phra Prajak was sentenced to prison for his environmental activism and was accused of being a ‘communist monk’ by the military.[63] That was the first time a robed, Buddhist monk was imprisoned in Thailand.[64] To date, 18 environmental activists including ecology monks have been killed under the government headed by Prime Minister Thaksin Shinawatra.[65]
Tree ordination ceremony by Thai ecology monks to stop deforestation
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An Ordained Tree in Konchanaburi, Thailand Recently, a Buddhist monk, Phra Sopoj Suwagano, was murdered on June 18th 2005, which many believe was due to his role in protecting a forest in the Chiang Mai Province.[66] In addition, ecology monks are not always successful in their ability to garner support or protect the environment. In one case, in the mid 1990s, when a group of ecology monks ordained trees in a forest to stop the construction of the Yadana Pipeline, the Thai government recruited their own monks to disrobe the trees and the project started up again.[67] As a result, the relation that Buddhist ecology has with the Thai government is far from simple. On one side, the royal family has supported tree ordination ceremonies, giving the practice symbolic legitimacy.[68]
Buddhism & Ecology
However, on the other side, the Thai government under Thaksin Shinawatra became increasingly authoritarian and favoured business growth and the exploitation of natural resources. [69] The practices of eco-Buddhism and vocal opinions voiced by ecology monks remain controversial and often times in conflict with the government.
Conclusion Eco-Buddhism and practices performed by ecology monks in Thailand are controversial and often times face backlash from various members of the Thai government, companies, and more conservative members of the Sangha. Ultimately, they are challenging the authority and destructive environmental practices that are put in place.
Traditionally spiritual guiders, ecology monks are now delving into the realm of political and economic debates, bringing awareness to environmental degradation, and blurring the lines between their roles by dipping into social activism. They are a strong force that is shaping views on the environment and nature within their communities, and Thai society as a whole.
references [1] Nicholas Luisuwan. “The Complexities Of Thai Buddhism.” The Huffington Post. Accessed June 23, 2016. http://www. huffingtonpost.com/nicholas-liusuwan/the-complexities- of-thai-_b_10624430.html. [2] Ibid. [3] Pierre Walter. “Activist Forest Monks, Adult Learning and the Buddhist Environmental Movement in Thailand 1.” Interna tionalJournal of Lifelong Education 26, no. 3 (2007): 333. [4] Ibid. [5] “Buddhism and Religion in Thailand.” Facts and Details. Ac cessed November 21, 2016. http://factsanddetails.com/south east-asia/Thailand/sub5_8b/entry-3212.html#chapter-3. [6] Walter 333. [7] Thomas Fuller. “Monks Lose Relevance as Thailand Grows Richer.” The New York Times, December 18, 2012. Accessed November 21, 2016. http://www.nytimes.com/2012/12/19/ world/asia/thai-buddhist-monks-struggle-to-stay-relevant. html. [8] Ibid. [9] Ibid. [10] Xu Ping. “Environmental Problems and Green Lifestyles in Thailand.” Assumption University. Accessed November 21, 2016. https://www.nanzan-u.ac.jp/English/aseaccu/ven ue/pdf/2011_05.pdf. [11] Ibid. [12] Amalia Rossi. “Environmental Subjects and Displays of Po litical Order: The Case of Ecology Monks in Northern Thai land.” Antropologia 1, no. 1 (June 2014): 129. [13] Susan M Darlington. “The Ordination of a Tree: The Bud dhist Ecology Movement in Thailand.” Ethnology 37, no. 1 (Winter 1998): 2. [14] Marlieta Bialek. “Buddhist Ecology Monks: Competing Views of the Forest.” Honour’s thesis, University of Colorado,Boulder, 2014. Spring 2014. Accessed November 21, 2016. 3. [15] Rossi 129. [16] “Thailand.” Rainforest Conservation Fund. 2010. Accessed November 21, 2016. http://www.rainforestconservation. org/rainforest-primer/4-case-studies-in-tropical-deforesta tion/c-south-and-southeast-asia/2-thailand/. [17] Rossi 129. [18] Ibid., 131. [19] Darlington 1. [20] Ibid., 3. [21] Ibid., 1. [22] Ibid., 3. [23] Bialek 4. [24] Ibid.
[25] Darlington 1. [26] Ibid., 1. [27] Rossi 128. [28] Ibid. [29] Ibid., 130. [30] Ibid. [31] Kevin Brown. “Spectacle as Resistance: Performing Tree Ordination in Thailand.” The Journal of Religion and Theatre 5, no. 5 (Fall 2006): 96. [32] Ibid. [33] Ibid [34] Walter 334. [35] Ibid., 339. [36] Darlington 6. [37] Ibid. [38] Ibid. [39] Ibid. [40] Ibid. [41] Ibid., 7. [42] Bialek 6. [43] Darlington 7. [44] Ibid. [45] Ibid. [46] Ibid. [47] Ibid. [48] Walter 338. [49] Ibid. [50] Bialek 42. [51] Ibid. [52] Ibid. [53] Walter 338. [54] Ibid. [55] Darlington 11. [56] Ibid., 1. [57] Ibid., 2. [58] Ibid., 11. [59] Ibid. [60] Ibid., 13. [61] Ibid., 5. [62] Ibid. [63] Walter 340. [64] Ibid. [65] Ibid. [66] Santikaro. “Monk Friend Brutally Murdered in Thailand.” Liberation Park. August 9, 2006. Accessed November 21, 2016. http://www.liberationpark.org/news/supoj/supoj.htm. [67] Walter 338. [67] Ibid., 340 [68] Ibid.
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Deep ecology
&buddhism
Buddhism & Ecology
“Seeing the World Like Buddha did Under the Bodhi Tree”
By Emma Sewell Introduction As human climate change continues to disrupt the earth’s sensitive ecosystems, it is now more than ever that a re-evaluation of human’s relationship with nature needs to become an active discussion. For centuries, as the result of western rationality that drives the global capitalist economy, nature had been seen as a resource that is to be utilized for the overall flourishing of the human race. However, if such thriving comes at the price of the destruction of the environment humans live within, climate change reveals that perhaps such flourishing is truly coming at our own cost. The concept of Deep Ecology, proposed by Arne Naess in 1972, sought to remedy the division that he saw existing between humans and nature, that allowed for the ethical destruction and utilization of natural resources.[1] He sought to prove how the re-incorporation of human beings into sphere of natural life, rather than existing independent at the top of the natural hierarchy, to allow the interdependent nature of all earthly life to became a core
concept to his theory.[2] Connections between his theory and the similar teachings of Buddhism, are real and direct – utilized by Naess himself.[3] This article will explore how Buddhism is involved with Deep Ecology thought and how the tradition can be used as a vector for ecological advocacy and change.
Deep Ecology – Origins and Concept ‘Deep Ecology’ was concept coined by philosopher Arne Neass in his 1972 work by the same title.[4] Naess’s paper aimed to highlight the differences between what he understood as ‘Shallow Ecology’ for a new philosophical understanding of human’s relationship to the natural world. [5] Shallow Ecology, as outlined by Naess, is how he saw more traditional sciences approaching ecology. This ecological stream of thought took a disconnected approach to understanding the natural world, characterized by thought that, “nature is somehow separate from humans, compartmentalized, di-
vided into categorical distinctions, and quantified.”[6] Based upon this observation within ecological study, Naess aimed to create a new point of view in approaching ecology – one that displayed that the study of the natural world should be approached with a general understanding that humans are deeply rooted and a part of it. This understanding of human’s relationship to nature was revolutionary in the sense that it challenged existing Western worldviews of the natural world being less-than the human race and could be ethically exploited for use.[7] To this sense, the concept of Deep Ecology not only aimed to shift thinking within an academic setting but became applicable as an understanding to shift a global worldview towards nature. The term Deep Ecology has been discussed by and reinterpreted by many different scholars since Naess’s original publication, however the central ideas of the concept remaining the same[8]. This is such that humans are inherently a part of nature, inseparably interconnected with the natural world, not above it.
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Seven Precepts of Deep Ecology
all aspects of nature – both living and non-living.
Calling on the language of Buddhism, the central concepts of Deep Ecology are laid out in terms of Seven Precepts.[9] These include:
6.Complexity not Complication This idea highlights the need to recognize society as an overall organizing system that governs all relations within the ecosphere.
1. Rejection of the “man in environ ment” view for a “total field” image. This idea is the most central idea to deep ecology. It summarizes the view that humans do not live in nature, but rather are a part of nature as a whole. 2. Biosphere Egalitarianism This idea promotes that the right to life of all beings. 3.Diversity and Symbiosis This idea highlights the need to recognize both inter and intra species differences, in order to realize the interconnectedness of all life 4.Anti-Class Posture This idea highlights that although the exploiter lives a much different life that the exploited, both classes are effected by environmental degradation just as both can benefit from climate action. 5.Fight Against Pollution and Resource Depletion This idea investigates such environmental issues and their impacts on
Buddhism & Ecology
7.Autonomy and Decentralization This idea favours a non-hierarchal connections between individuals and systems
Metaphysical Deep Ecology vs. Environmental Ethics As highlighted above, the core tenants of Deep Ecology rely on a metaphysical understanding of humans and the natural world. This approach seeks to display how there are no boundaries between self and other, and as a result, all things of nature are responding and interrelated manifestations of self.[10] This is a unique understanding within environmental ethics because Deep Ecology seeks to evaluate the characteristics that encompass the world of natural reality, whereas traditional environmental ethics takes an approach that attempts to determine reasoning towards why humans should care for the environment.[11] Within this understanding of the metaphysical nature of Deep Ecology, why humans
should care for the environment does not become a by-product of concern but rather as an rational and empathetic response to treatment of the self. This distinction between philosophical and metaphysical Deep Ecology and environmental ethics is important, because it allows Deep Ecology to move beyond the limitations of traditional approaches of environmental activism. On the grounds that everyone and everything are interconnected and rooted in nature, Deep Ecology aims to raise awareness to how degradation of natural resources is truly also an attack on the prosperity of the human race.
Buddhism and Deep Ecology – Shared Understandings When evaluating the core tenants of Buddhism, it is easy to see the connections between the central philosophy of the religion in comparison to the understandings of Deep Ecology. For this reason, Buddhism and Deep Ecology are able to play off of and re-inforce each other
due to a shared desired worldview and shared values. These connections between Buddhism and Deep Ecology are acknowledged and even promoted by Arne Naess.[12] Key points of connection between Buddhist thought and Deep Ecology are evaluated in the following table:
Buddhism
Deep ecology Interconnectedness
Interconnectedness of all things is a central concept of Buddhism. This understanding is reliant on the ideas of no-self which is one of the three pillars of the faith. Due to the nature of no-self, that promotes the idea that individual humans have no inherent separate entity, all things are mutually dependent and co-existing. This idea promotes a central action of compassion towards all things due to the fact that to do something bad onto another, is to do something bad to oneself.
Interconnectedness is a central concept that characterizes the philosophy of Deep Ecology. Interconnectedness summarizes the belief that the natural world is inseparable from the social or human world, contrary to modern scientific thought. Based on this idea, the boundaries between the self and other sentience or non-sentience are non-existent and promotes a central action of deep concern for nature and as a result rejection of environmental degradation.
Community Community is a central structure of Buddhism. Due to the nature of interconnectedness highlighted above, the community is understood to be an extension of the self. Community in Buddhism is fostered by way of monastic and lay sangha.
Community is the foundation in which Deep Ecology is able to foster change. Within academic and social communities, Deep Ecology aims to sway thinking towards the interconnectedness between humans and nature in order to create a new way of thinking on the global scale.
Non Violence Non-violence is a core Buddhist idea that operates off of the idea of interconnectedness. As the result of the co-existing of all things, violence is not tolerated within Buddhism because harm onto others is harm onto oneself. Violence also leads to bad karma, that prevents one from reaching enlightenment. Non- violence is a significant idea towards all living beings, including elements of nature. The vegetarian diet of Buddhists is a good example of non-violence in practice.
Non-violence is a central idea in Deep Ecology, as the degradation of nature is seen to be a violent action against the natural world. Due to the fact that the natural wold and the social world are inseparable and even synonymous, violence towards ecology in the depletion of natural resources is an attack against humanity as well.
Deep empathy Deep empathy, or compassion, is a central mood in Buddhism that stems from interconnectedness of all things. Buddhism encourages deep empathy between people and towards nature in order to understand the suffering of self and others.
Deep ecology promotes a vision of Deep Empathy towards nature. Due to the interconnectedness between the social and natural worlds, empathy serves to help people recognize the destruction of the natural world and be empathetic towards its detrimental effects as it would, and does, affect the human population.
Together, Buddhism and Deep Ecology, through the central concepts and characteristics highlighted above, promotes a critique of the ego-driven cultures that drive environmental degradation, an understanding that to
move beyond such cultures expansion of the self is a key tool, which is to be accomplished by way of the idea of interconnectedness at its core.[13]
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Meditation Meditation is a key means in merging and actively implementing Buddhism and Deep Ecology. As originally discussed by Naess, meditation serves the purpose of expanding the boundaries of identification. As stated, meditation as a form of deep reflection is intended to be a, “spontaneous, non-rational, but not-irrational, process through which the interest or interests of an other being are reacted to as our own interest or interests.”[14] This idea encompasses the idea of interconnectedness that is central to both Buddhism and Deep Ecology and employs meditation on the idea as a means to consider what this may looks or feels like in relation to ecology. Further, advocates of Buddhism and Deep Ecology also see tremendous value in meditation as a starting point or method for people to engage with the core tenants of Deep Ecology. Meditation as a form of questioning and deep thought about the interconnectedness of the human world and nature is aimed to cultivate deep ecological thought which in turn transforms into environmental action.[15] The benefits obtained by meditation in relation to nature are outlined by scholar Kenneth Kraft as a reduction of the ego, an increased appreciation of one’s surroundings, deep empathy with others, clarification of intention, and a sense of harmony with Buddhism & Ecology
the universe.[16] All of these actions in relation to Deep Ecology, provide clarity and a means to employ the philosophical thought within the world in order to create ecological action.
Thich Nhat Hahn and Engaged Buddhism One of the key figures involved with the connections between Buddhism and Deep Ecology is Thich Nhat Hahn. He is perhaps most famous for his model of Engaged Buddhism, which makes his theory appealing and parallel to the idea of Deep Ecology. In summary, Engaged Buddhism is a school of Buddhist thought that aims to create a form of Buddhism that intends to evoke and induce a form of spirituality that is socially and politically aware and active.[17] This emphasis on social and political action is appealing to the radical thoughts of Deep Ecology that Nhat Hahn recognizes as being incredibly important. As stated, “Our ecology should be a deep ecology – not only deep but universal…We need to protect the ecology of the earth and the ecology of the mind.”[18] This idea discusses the interrelation between the human and nature in a way that protection of both of these elements is an utmost concern within modern society. As discussed above, Nhat Hahn employs a unique form of meditation in Engaged Buddhism
called gathas.[19] These short poems are employed in order to increase reader’s awareness to awareness in daily life and activities.[20] These gathas aim to transform thoughtless action into conscious action and can be easily integrated into the active execution of Deep Ecology thought. For example, a gatha may encourage awareness towards the use of water in the home as part of a larger water system that makes up streams and lakes, as a larger part of nature.[21] Thich Nhat Hahn’s Engaged Buddhism compliments and encourages the implementation of Deep Ecology in modern Buddhist circles.
Conclusion This article aimed to explore how Buddhism is involved with Deep Ecology how the tradition can be used as movement for ecological advocacy and change. Connections between this theory and the similar teachings of Buddhism are real and direct, and are acted upon in order to foster environmental activism and action. Through the idea of interconnectedness being a central idea for both Buddhism and Deep Ecology both these philosophies aim to create a worldview that is empathetic towards humans and the workings of nature, in order to protect the planet that is currently under threat by way of climate change and environmental destruction.
Some Questions for Consideration As discussed, a major element of both the Buddhist and Deep Ecology movements is questioning of the self in order to be revealed to the truth of the interconnectedness of all living things.
Try out some of the questions below in a ‘meditation’ of your own! 1. 2. 3. 4. 5. 6.
What does the statement mean, “Nobody really owns the tree”? Most people try and achieve happiness by acquiring more and more things made from natural resources. What have you acquired? What could you get rid of? List the ways that you are connected to the ecology of your community. Do you “listen” to it? How could you “listen” more? How is the concept of no-self connected to the ecological self? What changes could be made to education that could be beneficial to all life on earth? Are you consistent in your environmental awareness?
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references [1] Julie Gregory and Samah Sabra, “Engaged Buddhism and Deep Ecology - Beyond the Science/ Religion Divide,� Human Architecture: Journal of the Sociology of Self-Knowl edge 6, no. 3 (Summer 2008), 57. [2] Ibid. [3] Ibid. [4] Eccy De Jonge, Spinoza and Deep Ecology: Challenging Traditional Approaches to Environmentalism (Aldershot, Hants, England: Ashgate, 2004), 1. [5] Ibid. [6] Gregory and Sabra, 57. [7] Ibid, 51. [8] David Landis. Barnhill and Roger S. Gottlieb, Deep Ecology and World Religions: New Essays on Sacred Grounds (Alba ny: State University of New York Press, 2001), 4. [9] Gregory and Sabra, 58. [10] De Jonge, 3. [11] Ibid. [12] Daniel H. Henning, A Manual for Buddhism and Deep Ecol ogy (Buddha Dharma Education Association, 2002). [13] Gregory and Sabra, 61. [14] Ibid, 58. [15] Ibid, 60. [16] Ibid. [17] Ibid, 54. [18] Ibid, 57. [19] Ibid, 60 [20] Ibid. [21] Ibid, 61. [22] Daniel H. Henning, A Manual for Buddhism and Deep Ecology (Buddha Dharma Education Asso ciation, 2002).
Buddhism & Ecology
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Eco buddhism in japan: The various schools and their responses
By Stephanie Nijhuis In 2011, the Fukushima Daiichi nuclear power plant caused ecological damage on a massive level. Between the nuclear disaster, the earthquake, and the tsunami, many Japanese citizens, including countless Buddhist practitioners, were left in a state of disarray. Homes were destroyed and the surrounding nature was crumbling around them. In addition, the ecological damage that the nuclear plant left in its wake would affect the area for years to come. This environmental crisis is not a new one though. The particulars of each event will always change, but the message is the same: something needs to be done if future generations are to continue to live on this earth. This understanding is evident amongst Japanese citizens, as they are at the forefront of the Kyoto Protocol. Especially in the wake of the Fukushima disaster, many citizens joined an Anti-Nuclear Power Movement by protesting all around the country.[1] However, the normal crusade against climate change is Buddhism & Ecology
not necessarily the same as the Buddhist one. Although protection of the earth for future generations is relevant, the true nature of the Eco-Buddhist movement in places such as Japan find their foundations in the philosophies of Buddhism. This includes beliefs in non-violence towards all sentient beings, which for many Japanese Buddhists (as will later be further explored) includes plants, animals, and the land. Many practitioners joined into some of the Anti-Nuclear Power Movement protests, however the Eco Buddhism movement in Japan is much more centralized to individual communities and their direct beliefs and philosophies. From there, their beliefs are taken to an international stage. Despite the practices being localized, the practitioners from the various schools understand and use the global platform. Throughout this article, the schools of Shingon, Zen, Nichiren, and Pure Land, and their reactions to the growing environmental crisis will be explored.
Development of EcoBuddhism from Japanese Buddhist Traditions: Shingon Although some scholars, such as Urgo Dessi, believe that Environmental Buddhism is more a reaction to global initiatives, rather than intrinsic in Japan[2], there is evidence that Buddhist leaders continue to take the forefront of Japanese politics as they intertwine with ecology. At the forefront of the Kyoto Protocol, and the G8 Summit meetings on environmental concerns, Japanese leaders were predominantly Buddhist. The honorary president at the summit was Matsunaga Yükei, a priest in the Shingon Buddhist school and the president of the Japan Buddhist Federation.[3] Much of the environmental movement, including the Kyoto protocol, was presented by Buddhist leaders. At the 2010 World Economic Forum in Switzerland, Matsunga Yukei was present to represent both Japan, and the Japan Buddhist Federation. In his speech, he discussed the ever-rising conflict between the economic classes and how that related to the deteriorating environment. In order to change that, Matsunga Yukei points to the “medicine” that Eastern religions (specifically Buddhism) contain within them. A denial of the self and an understanding of the interconnectedness of all beings is crucial to the cure.[4] The Shingon Buddhist school was founded by Kūkai who began to blur the lines between sentient and non-sentient beings. He, along with others from the same time-period, believed that plants, animals, and even mountains and the ocean deserved a similar respect as they had their own consciousness. It became a forefront philosophy in Chinese and Japanese Buddhism that plants and the earth have the ability for “spiritual liberation”.[5] Due to this, the
practitioners of Shingon Buddhism believe that the protection of their environment is crucial to their belief in Buddhism. Although their leaders are at the forefront of the fight against environmental damage, the fight remains community based, with projects, protections, and plans to make their community environmentally conscious at its core.
Development of EcoBuddhism from Japanese Buddhist Traditions: Zen The Shingon tradition was not the only ones at the forefront of these movements. Zen Buddhist traditions from all around the world have been taking part in environmental sustainability movements. In Japan, the Sôtô Zen Green Plan was created in 1995 and became the first, and one of the only, times that Eco-Buddhism became a national issue rather than just a community issue. The Green Plan includes these five concepts[6]: 1.Protect the green of the earth; The earth is the home of life. 2.Do not waste water; It is the source of life. 3.Do not waste fuel or electricity; They are the energy of life. 4.Keep the air clean; It is the plaza of life. 5.Co-exist with nature; It is the embodi ment of Buddha.
The concept of nature being the embodiment of Buddha is preached by Dogen Zenji, a Buddhist priest from 1200 who believed that ”The colors of the mountains and the sound of mountain streams are the voice and embodiment of Shakyamuni Buddha”.[7] Although most initiatives remain small and community based, The Green Plan was able to encourage these small initiatives in temples across Japan. By doing so, they could start inspiring change on a greater scale. Much of this is including temple education and temple-based smaller initiatives to reduce waste and incite appreciation for the environment. Therefore causing change in most Buddhist practitioners across the country.[8] The beliefs and public declarations of various Buddhist sanghas within Japanese Buddhism prove that the Eco-Buddhism movement in Japan is not just a response to the global climate, but rather an intrinsic principle for the practitioners to uphold.
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Development of EcoBuddhism from Japanese Buddhist Traditions: Nichiren Further prominent examples of engaged Buddhism with environmental issues can be found within the Nichiren Buddhist traditions. They have been found to promote ecologically responsible concepts based on their teachings which derive primarily from the Lotus Sutra. A sub-school, Rissho Kosekai, implemented certain environmental initiatives in 2009, focusing on three main principles: 1. The dignity of all forms of life, related to the teaching of the infinity of the Buddha’s lifetime embracing all beings (since they possess the Buddha-nature) illustrated in the Lotus Sutra; 2. The related teaching of the interdependence of all beings; and 3. A simple lifestyle based on ‘being contented with few desires’ [9]
Since this eco-platform has been introduced, including various Nichiren schools, working with the United Nations on ecological awareness and education.[10]
Responses to Natural Disasters by Pure Land Buddhists Although the Eco Buddhist movement is widespread amongst traditions in Japan, there is one group that remains unmoved by the ecological crisis. Pure Land Buddhism does not believe in their surrounding environment the same way that Shingon or Zen do. One of the principal beliefs in Pure Land is the idea of rebirth into the “Pure Land” (or the Land of Bliss). Because of this, it is rare to see a Pure Land Buddhist taking care of the present land they inhabit, as they are more concerned of their final resting place.[11] After the three tragedies that took
Buddhism & Ecology
place in March of 2011, the Pure Land temple, Saikoji, had been destroyed. They had suffered damage from the tsunami, and then further damage was done when the Japanese Self-Defense Forces bulldozed their graveyards to find any bodies through the debris.[12] The mourning, and repair from the destruction of their grave sites took precedence over taking any stance with the anti-nuclear movements starting to make headlines around the country. However, despite the main focus on their rebirth, there are some Pure Land Buddhists who do believe in Eco Buddhism and have strived for initiatives to lower their energy consumption and waste output. The Honganji branch of the True Pure Land Buddhist denomination made strides in post-Fukushima 2011 to promote energy-saving and renewable energy. These initiatives ultimately a counter to “the exploitation of nature caused by a progressively anthropocentric and egocentric society”.[13]
Conclusion All throughout Japan, small initiatives are being played out to lower the carbon footprint. Each buddhist tradition is applying their “medicine” that Matsunga Yukei discussed at the World Economic Forum. From there, traditions are being placed on a global platform. Although Williams presents an argument that Eco Buddhism is a centralized practice, specific to
smaller communities, each of these initiatives are being brought onto a world stage. Between the G8 Summit, The World Economic Forum, and the United Nations, these traditions are reaching out to spread their environmental “medicine” and concept of interconnectedness to millions of people around the world. From the small initiatives of recycling, to the larger initiatives of educating the world on the environmental degradation taking place, each project is pro-
viding real change. Although many Buddhists responded to Fukushima with the understanding of impermanence, and the lack of a need to fight it, they all understood the value of each life. Although the surrounding environment is impermanent, the lives remain interconnected to each individual soul.
references [1] Al Jazeera, “Thousands in Japan protest nuclear power, con ditions at Fukushima”. Al Jazeera International, March 15, 2014. http://america.aljazeera.com/articles/2014/3/15/japan-pro testerssaynotonuclearpower.html [2] Ugo Dessi. 2013. ‘Greening dharma’: Contemporary japanese buddhism and ecology. Journal for the Study of Religion, Nature and Culture 7 (3): 336 [3] Ibid, 337 [4] Urgo Dessi. Japanese Religion and Globalization. (New York City: Routeledge, 2013): 130. [5] “Ecology and Religion: Ecology and Buddhism.” Encyclo pedia of Religion. Encyclopedia.com. (November 25, 2016). http://www.encyclopedia.com/environment/encyclope dias-almanacs-transcripts-and-maps/ecology-and-religion-ecol ogy-and-buddhism [6] “Five Principles of Green Life”. Soto Zen. Sotozen-net.or.jp. (No vember 25, 2016). http://global.sotozen-net.or.jp/eng/activi ty/environment/ [7] Ibid [8] Duncan R. Williams, “Buddhist Environmentalism in Contem porary Japan”. In How Much is Enough?: Buddhism, Consum erism, and the Human Environment, ed. Richard Payne (Massa chusettes: Wisdom Publications, 2010), 35. [9] Dessi, ‘Greening Dharma’, 339 [10] See Soka Gakkai International: http://www.sgi.org/ [11] Ruben L.F. Habito, “Buddhist Wisdom and Ecological Aware ness: Exploring Horizons of Praxis”, 35. [12] Nakano, K., & Mullins, M. Disasters and Social Crisis in Con temporary Japan: Political, Religious, and Sociocultural Responses. (Basingstoke, Hampshire: Palgrave Macmillan 2016): 156. [13] Dessi, ‘Greening Dharma’, 338
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“If the day and the night are such that you greet them with joy, and life emits a fragrance like flowers and sweet-scented herbs, is more elastic, more starry, more immortal- that is your success. All nature is your congratulation, and you have cause momentarily to bless yourself. The greatest gains and values are farthest from being appreciated. We easily come to doubt if they exist. We soon forget them. They are the highest reality. Perhaps the facts most astounding and most real are never communicated by man to man. The true harvest of my daily life is somewhat as intangible and indescribable as the tints of morning or evening. It is a little star-dust caught, a segment of the rainbow which I have clutched.� - Henry David Thoreau, Walden
Buddhism & Ecology