Abstract
This essay discusses the need for an environmental spirituality in order to address environmental concerns since the degradation of natural ecosystems and climate change stem from a deeper spiritual and moral crisis within humanity. Religious leaders across traditions have articulated this sentiment as the root cause of our contemporary environmental woes. Thus, embracing environmental spirituality rooted in religious teachings can play a crucial role in healing the wounds inflicted upon the planet.
Keywords: environmental crisis, spirituality, environmental spirituality, environmental flourishing
1. Introduction
In the midst of the modern age's relentless pursuit of progress and prosperity, our planet faces an unprecedented environmental crisis. The degradation of natural ecosystems, loss of biodiversity, and climate change threaten the delicate balance that sustains life on Earth. While scientific and policy-driven approaches strive to mitigate the damage, an often-overlooked aspect calls for profound attention: the need for an environmental spirituality. Beyond the realm of scientific facts and economic considerations lies a deeper truth – our ecological troubles are a reflection of a spiritual and moral crisis plaguing humanity. The pursuit of material gain, driven by instant gratification and short-term aims, has caused us to forget our intrinsic bond with nature and the virtues that once guided our actions. Religious leaders, in unison, assert that addressing the environmental crisis demands a transformative spiritual awakening – a realization that harmonizing with nature is essential for our own well-being and that of the planet. This essay considers the compelling idea that environmental degradation is a manifestation of a broader malaise in our collective consciousness, rooted in a detachment from nature and moral values. It proposes that there is a need for not just a religious environmentalism but an environmental spirituality rooted in religious teachings in order to respond to this crisis.
2. The Need for an Environmental Spirituality Rooted in Religious Teachings
The religious perspective sees a spiritual crisis at the core of all social and environmental woes. Our ecological troubles stem from our selfishness and warped values that favor material gain over moral and spiritual growth. The economic creed of modern civilization has fueled our obsession with instant gratification and short-term aims, letting greed and excess supplant basic virtues. Thus, we have severed our bond with nature and forgotten our values.[1] The Ecumenical Patriarch Bartholomew I in 1997 declared:
For humans to cause species to become extinct and to destroy the biological diversity of God’s creation… For humans to degrade the integrity of Earth by causing changes in its climate, by stripping the Earth of its natural forests, or destroying its wetlands… For humans to injure other humans with disease, for humans to contaminate the Earth’s waters, its land, its air, and its life, with poisonous substances… These are sins.[2]
Thus, environmental degradation reflects a deeper, more insidious malady that plagues humanity – a spiritual and moral decline. It is not merely the result of misguided social, economic, and political governance, but rather an expression of a broader malaise that pervades our collective consciousness. The reckless pursuit of overconsumption, the unbridled desire for unchecked development, and the flagrant disregard for the well-being of nature are all symptoms of this ailment, rather than the cause.
The Buddhist perspective on the ecological crisis serves as a poignant reminder that our individual and collective actions have far-reaching consequences on the world we inhabit. Essentially, the roots of our personal and societal problems stem from the trifecta of greed, hatred, and delusion. Pragati Sahni argues that as long as these poisons control our mind, “the human race will be stricken by environmental and other forms of exploitation, as well as selfish actions, greedy consumer cultures, dissatisfaction, and other attitudes that can be seen as vices.”[3] Similarly, the late Thai monk Buddhadasa posited that climate change and other imbalances in nature were a result of human moral degeneration, which impacts the external dimension of the world.[4] Buddhadasa believed that human greed and materialism were the fundamental drivers of the environmental crisis, and that the solution lay in a spiritual transformation that involves cultivating mindfulness, compassion, and a deep sense of interconnectedness with all beings. In other words, the way we treat ourselves and others is reflected in the way we treat the natural world. The disconnection between humans and nature is a symptom of the three poisons, which fuel self-interest at the expense of the collective well-being.
Religious leaders from all corners of the world agree that tackling the ecological crisis and promoting environmental flourishing necessitates a spiritual transformation as the foundation of all endeavors. Without such transformation, the task of caring for our planet risks devolving into a mere series of dry mechanical calculations, abstract concepts, and clever policy enactments. As Bartholomew says, “We need a new way of thinking about our own selves, about our relationship with the world and with God. Without this revolutionary ‘change of mind,’ all our conservation projects, however well intentioned, will remain ultimately ineffective.”[5] Seyyed H. Nasr shares this sentiment, asserting that “the ecological crisis is only an externalization of an inner malaise and cannot be solved without a spiritual rebirth of Western man.”[6] By “Western man,” Nasr refers to the modern individual who has embraced scientific rationalism as the foundation of all knowledge, resulting in a desacralized perception of nature and humanity devoid of their spiritual dimensions and religious understandings of the world.[7]
Thus, addressing environmental concerns to the core requires authentic metanoi, a deep ecological conversion as called for by Pope John Paul II[8] as well as his successors. John Paul II believed that this conversion was the necessary response to the environmental crisis. He argued that ecological conversion involved a fundamental change in our attitudes and behaviors towards the natural world, and called on individuals, communities, and governments to work together to promote a more sustainable and just future for all. However, the Pope asserted that ecological conversion was not only about “a ‘physical’ ecology that is concerned to safeguard the habitat of the various living beings, but also a ‘human’ ecology which makes the existence of creatures more dignified, by protecting the fundamental good of life in all its manifestations and by preparing for future generations an environment more in conformity with the Creator's plan.” Undergoing an ecological conversion, therefore, is to see that in the “rediscovered harmony with nature and with one another, men and women are once again walking in the garden of creation, seeking to make the goods of the earth available to all and not just to a privileged few.”[9]
True conversion, however, cannot take place without religious inspiration and guidance. Religions at their best inspire and infuse external acts that are consistent with authentic interior virtues ordered to the well-being of both humanity and the natural environment. In this respect, religions must undergo its own self-examination in order to adequately speak to the present context. As the Buddhist scholar monk Bhikkhu Bodhi asserted:
If any great religion is to acquire a new relevance it must negotiate some very delicate, very difficult balances. It must strike a happy balance between remaining faithful to the seminal insights of its Founder and ancient masters and acquiring the skill and flexibility to formulate these insights in ways that directly link up with the pressing existential demands of old-age. It is only too easy to veer towards one of these extremes at the expense of the other: either to adhere tenaciously to ancient formulas at the expense of present relevance, or to bend fundamental principles so freely that one drains them of their deep spiritual vitality. Above all, I think any religion today must bear in mind an important lesson impressed on us so painfully by past history: the task of religion is to liberate, not to enslave. Its purpose should be to enable its adherents to move towards the realization of the Ultimate Good and to bring the power of this realization to bear upon life in the world.[10]
This sentiment adequately encapsulates the task that religious traditions must undertake to contribute to addressing contemporary issues plaguing society, especially that of the environmental crisis. Despite numerous books, academic articles, and conferences dedicated to the relationship between religion and the environment, the discourse must persist for various reasons. The environmental crisis poses a continuous threat to both human and environmental well-being, leaving no room for silence, even if the ideas have been voiced before. The crisis took years to develop, and it will take time to solve. Thus, persistence is critical for those who understand the problem and tirelessly work towards its mitigation and eventual remedy.
Furthermore, there is an opportunity to rejuvenate and reiterate old ideas in new social contexts, where both the speaker and the listener bring different perspectives and sensibilities to the table. This hermenutical approach allows for old voices to be renewed and reinvigorated, potentially breathing new life into the message that they convey. Although the message itself may not be new, the context and delivery can enhance its significance and relevance. Religion and the environment are intricately connected and can mutually influence each other, as well as be impacted by technological and social advancements. Therefore, continuing the conversation in an interdisciplinary and interreligious manner is crucial to achieving the ultimate goal of promoting flourishing and well-being for both nature and humanity. With ongoing engagement and collaboration, we can foster a better understanding of the issues at hand and work towards practical solutions that benefit us all.
Therefore, when it comes to addressing ecological concerns and promoting environmental flourishing, what is needed is not simply an environmental ethic, but more profoundly, an environmental spirituality. While environmental ethics can originate from purely secular philosophy, environmental spirituality are integrally connected to religious and spiritual traditions. This is the unique contribution of religion to the environmental discourse that cannot be filled by other fields. Whether we like to admit it or not, the most profound spiritualities are rooted in religion. Religion provides the anchor for spirituality, and it is via religion that spirituality takes shape and sustains itself. Nasr declared, “From my point of view, which is always of course a traditional one, there is no spirituality without religion. There is no way of reaching the spirit without choosing a path which God has chosen for us, and that means religion (religio).”[11]
Since religion continues to play a prominent role in the life of people around the world, it is wise to encourage an environmental spirituality founded upon scientific facts and positively informed and motivated by their faith. In this context, the term ‘spirituality’ is applied to all religious systems, including nontheistic traditions like Buddhism and Confucianism. One might find the term ‘spirituality’ applied to a religion like Buddhism to be an oxymoron because Buddhism denies the existence of a ‘spirit’ or a ‘self.’ However, ‘spirituality’ in the broad sense does not necessarily connote the presence of a ‘spirit’ or a ‘soul’ as understood in Western Christianity but can also refer to a more general state or experience of inner well-being and transformation. Because of this, spirituality as a discipline can be applied to a variety of religious systems, and some may argue, as well as non-religious contexts.
The famous primatologist Jane Goodall remarked, “If only we can overcome cruelty, to human and animal, with love and compassion we shall stand at the threshold of a new era in human moral and spiritual evolution – and realize, at last, our most unique quality: humanity.”[12] Indeed, the Dalai Lama said that spirituality goes beyond religion, which is “concerned with faith in the claims to salvation of one faith tradition or another, an aspect of which is acceptance of some form of metaphysical or supernatural reality, including perhaps an idea of heaven or nirvana.”[13] On the other hand, spirituality is “concerned with those qualities of the human spirit – such as love and compassion, patience, tolerance, forgiveness, contentment, a sense of responsibility, a sense of harmony – which brings happiness to both self and others.” Therefore, the Dalai Lama suggested that instead of a "religious revolution," a "spiritual revolution" is necessary. This revolution should involve a fundamental shift away from our usual focus on ourselves and towards the broader community of beings to whom we are linked. Our actions should reflect a consideration for the interests of others in addition to our own.
Having said that, the Dalai Lama did not deny that spiritual “qualities, or virtues, are fruits of genuine religious endeavour and that religion therefore has everything to do with developing them and with what may be called spiritual practice.” Indeed, when religion is at its finest, it can function as a doorway into the spiritual domain. However, if it becomes fixated on its dogmas, creeds, rituals, and its assertion of possessing the absolute truth, it can turn into an obstacle or barrier to genuine spiritual enlightenment.[14]
3. Towards an Environmental Spirituality
Religions consistently emphasize that the problems facing humanity today are not limited to social issues. Thus, addressing complex dilemmas like the environmental crisis requires an internal transformation of the human spirit. Only then can remedies be effective, long-lasting, and adequate. To achieve this, ongoing work in environmental spirituality must explore several crucial questions:
· How can followers of a religion develop a spirituality that promotes environmental well-being?
· Which elements of their religious tradition can inform an environmental spirituality?
· How can religious traditions motivate and sustain an environmental spirituality that remains faithful to its tradition and responds to the current situation?
· In what ways does a religious environmental spirituality lead to ethical actions and activities related to the environment?
· How can religious systems contribute uniquely to the global discourse on environmentalism?
· How can a religious environmental spirituality enrich and inform purely secular environmental ethics?
· How can religions promote a spirituality of collaboration among people of various faiths in order to address contemporary environmental concerns?
By addressing these and other questions, we can better understand the role of religion in promoting environmental sustainability and how it can work alongside secular institutions to address the pressing issues of our time. Regarding spiritual self-cultivation rooted in religious teachings, this self-cultivation is not just about following a set of rules or traditions, but about actively working to nurture and grow our spiritual lives. It involves intentional practices that allow us to develop our character and morality within the context of our chosen religious tradition. Rabbi Rachel Cowan remarked, "Sometimes refinement of character happens naturally as we grow older, but for many people that growth is fostered by spiritual practices adopted and followed in a disciplined way." For people of religion, through disciplined practices such as prayer, meditation, study, and service, we can cultivate a deeper understanding and connection with our faith. By focusing on the inner journey, we can achieve true spiritual progress, transforming negative tendencies into positive ones and developing a higher moral character and wisdom. This intentional cultivation of our inner selves not only benefits us personally but also has the power to transform society and the world at large. Through our deeper and more nourishing relationships with ourselves, others, and the transcendent, we can contribute to a more compassionate and just world. Indeed, as Henri Nouwen affirmed, “The spiritual life does not remove us from the world but leads us deeper into it.”[15]
The traits of a spiritually mature person can be as unique and diverse as the traditions that shape them. However, certain qualities tend to manifest within those who have achieved a level of spiritual growth. These qualities include compassion, empathy, humility, inner peace, integrity, gratitude, and wisdom. Those who have traversed this spiritual path have developed an unparalleled sense of empathy and compassion, propelling them towards acts of altruism and benevolence, aimed at alleviating the suffering of their fellow beings. The spiritually mature among us understand that the common good is paramount, and they are often willing to sacrifice their own physical and emotional well-being for the sake of the greater good.
Moreover, spiritual maturity encompasses a profound understanding of the interconnectedness of all beings and the realization that individual actions have far-reaching consequences. Jane Goodall remarked, “You cannot get through a single day without having an impact on the world around you. What you do makes a difference, and you have to decide what kind of difference you want to make.”[16] Such realization compels spiritually mature people to lead more moderate and responsible lives, reducing their impact on the environment and promoting social equity. In addition, spiritually mature individuals derive deep meaning and purpose in life, which propels them to strive towards creating a better world for themselves and future generations. Their vision and creativity give rise to innovative ideas and initiatives that have the potential to usher in positive transformations in society.
Spiritual maturity as envisaged by diverse religious traditions is the hallmark of “authentic humanhood.” While these religions have varying metaphysical concepts and worldviews, one of their main preoccupations is always the betterment of humankind and helping humans to attain the best version of themselves. The condition of an individual's spiritual state is pivotal to the course of events at a personal, communal, and cosmic level. At the heart of the concept of religious self-cultivation lies the fundamental premise that by pursuing spiritual growth and maturity, we can experience a transformative shift that permeates every dimension of our lives. This profound transformation opens us up to healthy and nourishing relationships with ourselves, others, the cosmos, and the transcendent. Through this process, we can tackle the personal and social maladies that afflict humanity.
The crux of this transformation of relationships lies in our recognition of the interconnectedness of all things. By understanding that our actions have consequences that reverberate throughout the web of existence, we can foster healthier relationships with nature and creation, thereby promoting environmental flourishing. This is not achieved through an individualistic approach, but rather through collective collaboration with others who we view as part of the I-Thou relationship. This shift towards healthier relationship with ourselves, others, and the natural world can have a cascading effect that reverberates through society, leading to a more just and equitable world. It is in this way that religious self-cultivation can serve as a potent tool for personal and societal transformation. Through this transformative journey, we can cultivate a deeper sense of purpose and meaning, leading to a more fulfilling and enriching existence.
A transformed humanity on the individual level will ultimately lead to transformation on a communal level through collaborative actions to promote social and environmental flourishing. The interdependent relationship between human well-being and the ecology has been widely acknowledged, emphasizing the need for simultaneous promotion of both. Thus, the collaborative endeavors, whether between members within a society, culture, or religion, or between cultures and religions as collectives can greatly facilitate the building of a sustainable and flourishing world for all. However, for these collaborative efforts to be effective, they must take place in an interdisciplinary, dialectical, and dialogical manner. Interdisciplinary collaboration allows for a broader and more holistic approach to addressing environmental issues by integrating various fields of study and perspectives. Dialectical inquiry allows for a rigorous examination of opposing viewpoints, leading to a deeper understanding of the issues at hand. Dialogical communication, on the other hand, promotes a respectful and open exchange of ideas, allowing for a more inclusive and equitable approach to environmental stewardship.
Through this multi-faceted approach, we can live out our relationship lives in a way that addresses the existential concerns of our time. What is important is to recognize that in this ongoing discourse, there is a need for actions rooted in spiritually mature humanity, and that religions are recognized as instrumental to achieving this reality. As Pope Francis affirmed, “The rich heritage of Christian spirituality, the fruit of twenty centuries of personal and communal experience, has a precious contribution to make to the renewal of humanity.”[17] Francis’ sentiment with regards to Christianity can be articulated for other traditions in the world as well.
4. An Environmental Spirituality for a Post-Pandemic World
The COVID-19 pandemic has laid bare humanity's dire need for a profound spiritual transformation. In the first year of the outbreak, while nations and peoples were ravaged by the virus and lockdowns ran rampant, there was a glimmer of hope that the pandemic would act as a catalyst for a much-needed environmental reset. Skies cleared up, wildlife roamed freely in public places, and untouched natural habitats were revitalized. But alas, this respite proved to be temporary, as positive environmental actions were only taken out of necessity, not from any true sense of moral awakening. In fact, many signs pointed to humanity's blatant disregard for the well-being of nature in the face of protecting their own health. Plans for reusable cups in cafés and restaurants were put on hold, masks and COVID-19 test kits became ubiquitous forms of waste, and online orders were delivered in layers of wasteful packaging. Even as petrol prices soared and airline ticket prices skyrocketed, the term ‘revenge travel’ became a buzzword to describe the overwhelming desire to make up for lost trips during pandemic restrictions. In the latter days of the pandemic, at the COP26 Climate Summit in Glasgow, Scotland in 2021, 118 leaders and business executives flew in on private jets, potentially emitting over 1,400 tons of carbon dioxide.[18] The irony of this gathering aimed at addressing climate change while contributing to its destruction cannot be ignored.
The pandemic has unveiled a truth that has been obscured by the frenzied pace of modern life: humanity must experience a profound spiritual metamorphosis if we are to salvage our ailing planet. Despite the initial glimmers of hope that the pandemic's onslaught would engender lasting changes in human behavior, it seems that people are returning to their pre-pandemic ways of travel, consumption, and daily life. The ominous warnings of climate scientists, ringing out in the years before the pandemic, remain as potent as ever. And so, we find ourselves confronted with the urgent need for interreligious and interdisciplinary collaboration, an imperative that cannot be ignored as we find our way out of one of the most devastating calamities of our era. As we emerge from the depths of this tempestuous period, we must recognize that the future of our planet, and indeed, the fate of our entire species, rests in the balance.
5. Conclusion
In conclusion, the environmental crisis goes beyond economic and political issues; it reflects a deeper spiritual and moral crisis affecting humanity. Our relentless pursuit of material gain has disconnected us from nature and our core values. Religious leaders acknowledge the need for a profound spiritual transformation to address environmental problems effectively. This call for environmental spirituality surpasses mere ethics, requiring a genuine metanoia – an ecological conversion driven by faith and spiritual values. Religious traditions offer a unique framework for promoting environmental well-being and inner transformation, extending to the well-being of nature. Emphasizing virtues like love, compassion, tolerance, and responsibility fosters a sense of interconnectedness with all living beings. Sustained engagement between religion and environmental concerns is crucial for finding enduring solutions to the ecological crisis. This interdisciplinary and interreligious conversation revitalizes old ideas in contemporary contexts. By addressing key questions about developing and sustaining environmental spirituality, religious traditions can profoundly influence ethical actions and initiatives related to the environment.
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[2] Bartholomew I, Address at the Environmental Symposium, Saint Barbara Greek Orthodox Church, Santa Barbara, California, November 8, 1997.
[3] Pragati Sahni, Environmental Ethics in Buddhism: A Virtues Approach (New York: Routledge, 2007), 165.
[4] Buddhadasa, “A Notion of Buddhist Ecology,” Thai Buddhism, nd, http://www.thaibuddhism.net/Bud_Ecology.htm. Buddhadasa Bhikkhu’s ideas come from a number of works that have been compiled and translated by Grant A. Olson. Olson gives the title of his translation “A Notion of Buddhist Ecology.” In addition to the negative effect on nature, Buddhadasa Bhikkhu asserts that internal degeneration hinders spiritual progress.
[5] Bartholomew I, Message at the International Conference on Ethics, Religion, and Environment, University of Oregon, April 5, 2009.
[6] Seyyed H. Nasr, Man and Nature: The Spiritual Crisis in Modern Man (London: Mandala, 1990), 9.
[7] Nasr, Man and Nature, 32.
[8] John Paul II, “World Day of Peace Message, 1990,” https://www.vatican.va/content/john-paul-ii/en/messages/peace/documents/hf_jp-ii_mes_19891208_xxiii-world-day-for-peace.pdf.
[10] Bhikkhu Bodhi, “A Buddhist Response to Contemporary Dilemmas of Human Existence,” Access to Insight, 1994, http://www.accesstoinsight.org/lib/authors/bodhi/response.html.
[11] William C. Chittick (ed.), The Essential Seyyed Hossein Nasr (Bloomington, IN: World Wisdom, Inc., 2007), 29.
[12] Quoted in Fetzer Institute, "Practice: Overcoming Cruelty with Love and Compassion," n.d., https://fetzer.org/resources/practice-overcoming-cruelty-love-and-compassion.
[13] Dalai Lama, Ethics for the New Millennium (New York: Putnam, 1999).
[14] Pravat Dhal, “The Future of Religion: Human Life - Education – Spirituality,” Religion and Social Communication 20, no. 1 (2022): 128.
[15] Henri Nouwen, Making All Things New: An Invitation to the Spiritual Life (San Francisco, CA: Harper Collins, 2009), Kindle version.
[17] Pope Francis, Laudato Si’, 2015, no. 216, https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.pdf.
[18] Ollie A. Williams, “118 Private Jets Take Leaders to COP26 Climate Summit Burning Over 1,000 Tons of CO2,” Forbes, November 5, 2021, https://www.forbes.com/sites/oliverwilliams1/2021/11/05/118-private-jets-take-leaders-to-cop26-climate-summit-burning-over-1000-tons-of-co2/?sh=79a1a2f453d9.
