Theravada

Environment

He who sits alone,
He who rests alone,
He who is strenuous,
He who subdues self alone,
Will seek delight in the forest depths

Dhammapada 16./305

Climate Change and Buddhism
Since the 1950s, scientists have been trying to warn people on Earth that there is a radical increase in the amount of carbon dioxide and other Green House Gases (GHG) in the atmosphere which are causing a warming of the planet.

For the last 1000 years, CO2 has been quite stable in the atmosphere, increasing and decreasing on a seasonal and daily basis, but maintaining an overall equilibrium. Over greater lengths of time, carbon rises and falls coincide with massive climactic changes expressed as glaciation periods (when the much of the Earth became covered with ice and inhospitable to many life forms).

The current levels of CO2 have risen steeply over the last 200 years and exponentially over the last 50 years. Scientists are unanimous that the current levels are due to human industrial pollution (mostly the burning of fossil fuels such as petrol in cars), and other industrial emissions. Some 20% of current emissions are caused by rapid and dangerous deforestation at the equator by industrial lumber companies from America, Europe and increasingly from East Asia.

The impact of such extreme carbon emissions is very serious and is giving rise to temperature surges at the two polar ice caps and in the world's oceans. Scientists are not sure how the planet will react to the rapidly rising temperatures. Evidently the ice caps are melting much faster than anticipated - pouring vast quantities of fresh water into the seawater oceans at both poles. This is likely to disturb circulation of water in the oceans, change currents of warm and cold water, and cause more radical weather patterns, including hurricanes and tornados (also increasing their intensity and their geographic spread).

CO2 and the other 5 main Green House Gases (GHG) are building up in the atmosphere and cannot be absorbed back into nature. Natural forms of carbon storage such as forests and frozen peat lands are also being destroyed by industrialisation, reducing the ability of nature to maintain an equilibrium. It can take up to 2000 years for carbon to be absorbed by plants, soils and water on earth. This means that even if all industrial carbon emissions stopped tomorrow, the world would be in a very unstable state for the next two millennia.

Instead, the Western World has not been willing to change its over-consumption and pollution habits. The West is now being matched by growing consumption and pollution coming from China, Malaysia, Vietnam and other Asian tigers. Even South Africa and Nigeria are starting to become major GHG emitters.

Climate change is with us. All of the United Nations reports are predicting hundreds of millions of people being displaced, many millions of people starving to death, and the likelihood of intense wars and conflicts between those who have resources and those battling to survive. In all of this, the natural biodiversity of the planet will take a great knock, with tens of thousands of species going extinct.

The Buddha taught us that all life is interconnected. Life springs from conditions that precede it, and in turn the actions of those present today shape the destiny of those yet to be born. The law of kamma tells us that acting from the basis of greed, delusian and anger (the three poisons) generate negative kammic consequences, both for ourselves and others. Grasping, greed, overconsumption of resources and a disregard for others (animal and human) will lead to suffering. Suffering is part of the human condition and can only be overcome by mindfulness, compassion, generosity and the growth of wisdom and insightful habits and practices.

We stand on the edge of destiny now. The future of the planet and the human race (along with many tens of thousands of other species) is at risk due to our greed and foolishness. It is a time for reflection, for actions, for coordination, for dialogue, for lobbying and for awakening.

A simpler life is carbon neutral... is this not what the Buddha was trying to teach us all along?

Climate change is a Buddhist issue. Join us in awakening to a sustainble zero-carbon life... a simpler and happier life...

INEB Response

In October 2011, the International Network of Engaged Buddhists (INEB) held its biannual conference in Bodhgaya, India. Nigel Crawhall, John and Diane Stanley cooperated to run a workshop sequence dedicated to compassionate engagement with climate change issues. In September 2012, INEB will host and international conference on climate change and biodiversity in Sri Lanka.

Theravada Buddhism and Climate Change

In 2009 and 2011, the International Network of Engaged Buddhists (INEB) held two workshops on Buddhist approaches to the climate crisis. In 2009, John Stanley, David Loy and Gyurme Dorje edited a compilation work entitled A Buddhist Response to the Climate Emergency which covers most of the major Buddhist denominations and includes writings by leading global Buddhist leaders, clergy and thinkers.

Climate change is considered to be a very serious threat to the planet by Buddhist leaders across the planet. Buddhists have traditionally not been organised at the multilateral level to do advocacy on climate justice, however INEB is exploring how to coordinate this process. INEB will host a global Buddhist conference, in dialogue with other faith traditions and scientists, to be held in Kandy and Colombo, Sri Lanka in 25-27 September 2012.

This theological reflection is based on the INEB discussions and contributions from different denominations and lineages.

Climate change is a crisis which fits closely with the Buddhist understanding of the world, and hence the appropriate understanding and response is considered to be clearly spelt out in the Buddha’s original sermons and teachings: the Four Noble Truths and the Eightfold Noble Path. The more complex aspect of the climate crisis is not its causality or human psychology, but the structural issue of the globalised economy and the unwholesome links between multinational fossil fuel corporations, political leadership and the failure of the United Nations’ multilateral system to respond appropriately. Buddhists still need to study this globalised political-economy and decide how we will challenge this power nexus to bring about liberation from the great suffering of climate instability and degradation of the environment and ecosystems.

Dhamma and Climate Change
Climate change is the result of human intentions and actions. Fundamentally, it is the desire for material possessions and the driving force of greed without wisdom or compassion that has created both a personal and a structural momentum that threatens the well being of the planet, the sentient beings of the planet, including the cause of suffering for humans, notably the poorest and most vulnerable.

Climate change is to be understood from 3 key foundations in Buddhism:
1. The Four Noble Truths and the 8 Fold Path;
2. The Precepts and the Three Poisons / Unwholesome Roots
3. Dependent Origination

Climate change is a cause of mass suffering. The First Noble truth is the reality of suffering (dukkha), taught by the Lord Buddha in his first sermon. The second and third Noble Truths elaborate the human relationship with suffering. Suffering is understood to have a cause, which is rooted in human desire and grasping (tanha). The human attachment to the Earthly realm (samsara – perpetual wandering and rebirth) as experienced through our sensations drives our desire for wealth, power, material objects and sensory satisfaction which is the cause of suffering.

Climate change is closely related to individual desires for wealth, comfort and control over resources which grow into greed, a lack of compassion for the suffering of others, and a moral turpitude which eventually leads to wars, killing and in this case, a global environmental and climatic tipping point. This greed and grasping has evolved systemically into a highly skewed international political-economy, where energy resources have become intimately tied to structural inequalities, competition for resources and exclusive control by certain national groups and elites over oil reserves and the production of wealth and power through the political economy of non-renewable energy. Poverty and the causes of climate instability need to be seen as two kinds of the same coin.

Four Noble Truths
The appropriate Buddhist response to the recognition of suffering and its cause is that there is a path to liberation from this suffering; this is the Eight Fold Noble Path, the fourth of the Noble Truths of the first sermon. The Eightfold Path (Arya astangika magga) is the systematic practice of skilful living, the growth of concentration, wisdom and ethical living (sila).

The Eightfold Noble path is an appropriate response to climate change. Through the development of mindfulness (sati), compassion (karuna), loving kindness (metta), and meditative concentration to penetrate the true nature of suffering and liberation (samadhi and sati sampajañña), the individual is able to see the harm that he or she is perpetrating and engage in corrective actions to lessen the suffering of the individual and other sentient beings.

The challenge noted by INEB is that the suffering of climate change may arise in the minds of individuals (the source of all evil and negative karma: delusion, anger and hatred), but it is also wired into the international economy which has in turn corroded the moral stature of political systems. With only a few exceptions, many political leaders, ruling parties, and status apparatus in both the North and the South involve close cooperation with extractive industries, the fossil fuel complex and the influence of fossil fuel multinationals. Either these multinationals are paying for the extraction of fossil fuel resources, or they are involved in importation and commodification, or in turn they are involved in security and military arrangements to protect their interests and profits.

Three Unwholesome Roots
The driving force of climate change is to be understood as closely associated with the three poisons (also three unwholesome roots) that are primary drivers in human negative karmic action and the tragic results of such intentions and actions. These three poisons are greed (lobha), anger / hatred (dosa), and delusion (moha) can be seen to underpin the climate crisis, and also guide us in the types of mental states which must be uprooted and counter-acted to lead to a more just, equitable, sustainable and caring society. Of the three, greed is the obvious driver, but is also closely associated with ignorance / delusion. It is wilful ignorance, in the face of science and logic, which continues to propel the crisis and is expressed in the deadlock at the United Nations Framework Convention on Climate Change. The selfish characteristics of our conduct also provide camouflage for a global form of hatred where those with power and wealth and unmoved by the terrible suffering of other species and the poor, notably in the Pacific, Africa and Asia – those who experience the brunt of the suffering meted out by climate instability.

This structural problem is specific to our current era. At no other time in history has the entire planet’s economic system been tied to corporate power, much of which is unaccountable to citizenry, and has deliberately promoted unwholesome moral conduct by elites, governments, leaders and political parties. Appropriate Buddhist action requires an analysis of the structural influence which must be directly addressed if the climate crisis is to be deconstructed and a sustainable, non-harmful energy and economic system is to be constructed.

Dependent Origination
Both the moral dilemmas presented by climate change, and the complex response by Buddhist to the global energy-economic-political concentration of power in fossil fuel multinationals requires appropriate reflection on dependent origination (paticca samuppada). The crisis is not natural, it is manmade, and hence it is worthy of reflection and investigation as part of the Dhamma. Further effort needs to be made by Buddhists to understand how the current global energy-political-economy has emerged, and how it must be deconstructed in such a manner by Buddhists and other social movements so that a sustainable path can be established that learns the lessons of the current conditions.

This commitment to transformation is anchored in the Buddhist faith. All Buddhist are required to take refuge in the Triple Gem (the Buddha, the Dhamma and the Sangha), which is then complemented by the taking of precepts. Most Buddhists regularly take the 5 core precepts, which include the commitment not to kill, and the second precept not to take what does not belong to them. Climate change is driven by breaking of these first two precepts. The current energy usage is causing the death of species, including the imminent risk of mass extinction, as well as causing death through war, famine and natural disasters. INEB members and monastics agree that the second precept is also being violated. The current generation is stealing resources (atmospheric resources) from future generations, in a lust driven desire for current comfort at the expense of the well being of future generations.

In the climate analysis, all Buddhists are obliged to concentrate their understanding of the current crisis, in combination with compassion for all sentient beings, and to respond with right view, right action and right effort (samma ditthi and samma kammanta, samma vayama) Mahayana Buddhists also take the Boddhisatva vows, which oblige them to work for the liberation of all sentient beings.

His Holiness the 14th Dalai Lama, His Holiness the 17th Gyalwang Karmapa, the Buddhist Patriarch of Cambodia amongst others have identified climate change and its threats of the 6th mass extinction to be a high priority for all Buddhists to understand and act on skilfully and urgently.

Buddhist Statement on Climate Change

The problem:

The Buddha taught that there are three poisons in human life: greed, anger and delusion. The heart of the climate crisis is found in the first poison. Humans have a tendency to be needy, grasping and greedy if they think they can get away with it. Greed arises due to ignorance of its causes and consequences. We usually do not realise that our greed and grasping is the cause of our suffering. We seek too often to find fulfilment in material comforts, which are somehow never enough. While some starve, others gorge. The same has been true of carbon emissions. The West and the 'Developed' world are living a lifestyle which is overconsuming carbon, creating extreme Green House Gas emissions with the aim of creating comfortable lifestyles which are highly materialistic but not inherently rewarding.

The problem of greed is compounded by our unjust global economy. People in one part of the world use resources up which others need. The North destroys the environment of the South, extracts fossil fuels, destroys equatorial rainforest without consideration, compassion or mindfulness of the suffering caused to life on earth and the peoples of the South. Selfishness and a sense of entitlement fuel the delusions which aggregate the problem. Faced with all of the evidence about climate change, the state representatives at the United Nations are failing to come to any agreement because all parties are demanding the same standard of living based on an economic model which the planet's natural resources cannot provide.

Solutions:

The life and teachings of the Buddha were dedicated to understanding the causes of human suffering, but also offering solutions, a way out of suffering towards enlightenment, contentment and equilibrium. The Buddha taught that there is a universal natural law which humans need to study and understand. It is a law of equilibrium and balance, of cause and effect. This universal natural law is referred to as 'dhamma' in Buddhist teachings.

If we act out of greed, out of delusion or with anger we will increase our suffering. To free ourselves we need to recognise the causes of suffering and awaken a will to live mindfully in the world according to the tenets of a balanced natural world. We are taught to develop 4 mutually reinforcing mental approaches: loving-kindness for all living and sentient beings, compassion for the suffering of others, sympathetic joy for the happiness of others, and inner equanimity. Such mental habits mean that we will not be driven by greed and that our actions will be mindful and grow greater cooperation, peace and goodwill in the world.

Lastly, Buddhists are reminded each time we take our precepts that the first two precepts refer directly to the causes of global warming and this terrible crisis that is unfolding.

1. I undertake the training rule to abstain from taking life. Pâṇâtipâtâ veramaṇî sikkhâpadaṃ samâdiyâmi.

2. I undertake the training rule to abstain from taking what is not given. Adinnâdânâ veramaṇî sikkhâpadaṃ samâdiyâmi.

As Buddhists, we must not destroy life on Earth. All living and sentient beings are equal and we are liable and responsible for their well-being, just as a mother would protect her only child. Further, we may not take that which is not ours. Our extraction of fossil fuels and overconsumption of natural resources is stealing from future generations. This kamma of greed and harmfulness will cause great suffering in our lifetime and in the future of the planet. As Buddhists we need to react now, we need to be mindful of the crisis, its causes and know that the solutions lie within us to live sustainably. If we place wisdom, compassion and generosity ahead of materialism we will both be richer for it, happier, but also sustain life on this planet as is the way of the dhamma.

May all beings be free from suffering. Sadhu sadhu sadhu.

United Nations is failing to stem biodiversity loss or correct climate change

In 1992, the governments of the world met in Rio de Janeiro, Brazil at the UN Conference on the Environment and Development (UNCED), also known as the Earth Summit. At the Earth Summit, the nations of the world, the civil society, and indigenous peoples agreed that the planet was in serious danger and that a united effort would be needed to turn things around.

In Rio, the United Nations adopted three conventions to protect the environment, and also to promote justice and equity of the use of natural resources. These three conventions deal with climate, desertification and biodiversity (diverse forms of life and the systems which sustain them).

18 years later, all indicators are that the situation is worse. Global warming is now a sharp reality causing stress, suffering and loss across the planet. Ice sheets are melting, glaciers are retreating, agriculture is in decline and the world's oceans are overheating and going acidic, wiping out much of the world's coral life. Biodiversity is declining in all ecosystems in all regions of the world according to the 2010 UN Global Biodiversity 3 report.

All of this is driven by human behaviour. We are the cause for our own vulnerability and the suffering and extinction of thousands of species. It is not acceptable, and it is only getting worse.

It would be easy to turn away. This is too stressful. The information is confusing. It is frightening and life is already difficult. Yet, Buddhism teaches us that the first Noble Truth, in the Buddha's first sermon is about suffering - that life is underpinned by disatisfaction, stress, impermanence and suffering - dukkha. Denying this or running away does not make us happy, does not empower us, and certainly does not change the situation. If anything, denying reality makes our suffering greater, and spreads this suffering to others through our inaction, selfish actions, or continuing harmful conduct. The environmental crisis is not caused by others, we are the active agents.

Christians, Moslems, Jews and Buddhists are starting to organise to challenge world leaders to take our future more seriously, to switch to renewable sources of energy, to protect the Earth, and be more aware of our carbon footprint. The struggle is one of human ethics and conduct - we need to be mindful about life and hold in our hearts a great compassion for the living world. We must not do harm to this world. We can purify our hearts and act skillfully to make this world a happier, better and more sustainable one. This is our awakening to the dhamma.

Join us in preparations for the 17th Conference of Parties of the UN Framework Convention on Climate Change in Durban South Africa in December 2011.

The Lord Buddha was born under a tree, became enlightened under a tree and passed on under a tree. The Indian custom of preserving sacred groves of trees predates the life of the Buddha. The Buddha maintained this respect and reverence for nature. There is a recurring theme within the teachings of the Buddha that we know ourselves best and find peace when we immerse ourselves in the natural world.

The Buddha rebuked monks who were not mindful of protecting trees.

''How can these recluses, sons of the Sakyans, cut down trees and have them cut down? These recluses, sons of the Sakyans, are harming life that is one-faculty,'' said the people. The Buddha called the monks and asked them, ''Is it true, as is said, that you, monks, cut down trees and had them cut down?''.

''It is true, lord,'' they said.

The Enlightened one, the lord, rebuked them, saying: ''How can you, monks, cut down trees and have them cut down? It is not, monks, for pleasing those who are not yet pleased. And thus, monks, this rule of training should be set forth: For destruction of vegetable growth there is an offence of expiation''.

(Quoted from Prof. J B Dissanayaka)

Forest Based Buddhism in Thailand

In the 19th century, Buddhism underwent a major revival and refocusing in Thailand under the inspired leadership of King Mongkut, son of King Rama II. Mongkut founded a fresh monastic order, the Thammayut Nikaya (“those adhering strictly to the monastic discipline'') to revive monastic discipline and the Buddha’s Forest tradition.

The revived forest tradition was particularly strong in North East Thailand on the border of Laos. Three masters arose in succession who emphasised the importance of forest based practice and meditation. These were Phra Ajahn Sao Kantasilo Mahathera (1861 – 1941), Phra Ajahn Mun Bhuridatta (1870 – 1949) and Luang Por Ajahn Chah (1918 - 1992). Ajahn Chah founded a Theravadan monastery oriented to foreigners who wish to study the Dhamma and ordain in the forest tradition, Wat Pah Nanachat.

Today we are faced with the realities of climate change, global warming, rapid deforestation, destruction of biological diversity, desertification and growing poverty. These are primarily caused by human actions, greed, carelessness and a lack of wisdom. Buddhism is one way in which we can pay more attention to our impact on others and this world we live in. You don't have to change the world, but if you change yourself - for the better - it will have a lasting impact...


Environmental Links

	A Buddhist Introduction to Climate Change
		This Earth Haven website has a simple to understand introduction to the evidence and causes of global warming.


	A Buddhist network on Climate Change
		Here is an interesting online Buddhist initiative around climate change, including a new publication out on Buddhist responses to the climate emergency. Worth exploring this site.


	Association of Buddhists for the Environment
		Thai Buddhists unite for the Environment


	Australian Buddhists react to climate change
		In all environmental issues particularly climate change, we can be mindful of the message of the Buddha more than 2550 years ago. The three poisons greed, hatred and delusion have effects going beyond the now. The arising of unwholesome unpleasant states is the result of ignorance of the consequences of wrong action and perpetuation of bad habits. One who practices Sila— moral living, Samadhi — concentration leading to mindfulness, and Panna, wisdom, heeds the universe,and the preservation of all forms of life.


	Buddhism and Forests
		Laura Kay Johnson looks at Buddhism and nature and implications for forest policy


	Buddhist Blog with updates
		This Buddhist blog carries overviews of other websites dealing with Buddhist actions in response to climate change.


	Buddhist Ecological Blog
		A great site for updated information on Buddhism and responses to climate change, including the Buddhist statement on global warming.


	Buddhist Ecological Webpage
		An important source of information on climate change and Buddhism.


	Dependent Origination & Climate Change
		A BUDDHIST ANALYSIS OF THE CAUSES AND CONDITIONS BEHIND THE CLIMATE CRISIS Paper presented at the Third Buddhist-Catholic Monastic Conference at Gethsemani Abbey, Kentucky, May 28, 2008


	Dharma Forest site on climate and the Buddhist statement
		From the Buddhist forest tradition: roots and action to save the planet.


	Dharma Gaia
		Here is a Buddhist essay on dhamma and the Gaia understanding of a sentient, self-regulating planet. Written by David Abram.


	Ecology Monks & Ordination of a Tree
		Report on Eco-monks in Thailand


	Full text of the Uppsala Interfaith Climate Manifesto 2008
		Sweden invites the World's faith leadership to commit to a plan of action to reduce Green House Gas emissions and save the planet.


	Global Biodiversity Outlook 3 SUMMARY DOCUMENT
		Here is the UN's Executive Summary of the Global Biodiversity Outlook 3 - this is the most up to date global report on the loss of biodiversity and species, notably the degradation and collapse of diverse ecosystems due to human actions and intentions.


	Greening of Buddhist practice
		Kenneth Kraft relays teachings on the environment and Buddhist mindfulness


	Harvard Review of Buddhism and Environmental Conservation



	International Interfaith Organisations Network
		The Uppsala Interfaith Climate Manifesto 2008 Faith traditions addressing Global Warming


	Pure Land perspective on global warming and Buddhism
		This site is part of a series of Pure Land responses to global environmental challenges. Readable and well-laid out.


	South African Faith Communities Environment Institute
		SAFCEI home website


	Venerable Bhikkhu Buddhadasa and environmental issues
		Venerable Bhikkhu Buddhadasa has been one of the most radical voices in modern Buddhism. He has been an activist for social and environmental mindfulness and justice.


	WCC actions at the Climate change conference
		Summary of interfaith statements and actions in Poznan at UN Climate Change Conference, December 2008.


	WCC speaks to the United Nations about faith and climate commitments
		News item from the World Council of Churches on the interfaith panel at the Climate Change Conference in Poland