Fostering Respect for the Earth Through Deep Ecological Thinking
Volume 1 Number 27 - December 2003
Satish Kumar
Often when we think of environment we think of the environment being ‘out there’; something separate from us, to be protected for our use. Nature has value; mainly in terms of how useful it is for meeting human needs. We need to know nature to make use of it, even manipulate it and control it. But there is another view; it is ecological more than environmental. In this view all forms of life are deeply interconnected and nature has intrinsic value, irrespective of its usefulness to humans. This notion is known as deep ecology, which fosters a deep sense of respect for the earth and all beings upon it. This view considers earth as a living system – Gaia, and all forms of life are intrinsically connected with each other.
Much of our conventional education is learning ‘about’ nature. We study nature as something separate from us and as an object which is useful to us. We seem to consider ourselves either masters of nature or, if more enlightened, stewards of nature. We study nature because we wish to know our servant or our protectorate in order to make the best use of nature for a prolonged period.
When human beings consider themselves to be the masters of the earth and have dominion over it they are more likely to abuse it and exploit it. Therefore, the environmentalists take a step in the right direction by considering themselves as stewards of the earth. Stewardship entails responsibility. In such a view of the environment people are more likely to conserve and care. However, both these views are anthropocentric. From both these points of view human beings are a superior species, having a higher status. Norwegian philosopher Arne Naess has named such a human centred relationship with the natural environment as ‘shallow ecology’.
According to Arne Naess human beings are a part and parcel of the natural world as any other species. No doubt human beings have their own outstanding faculties and qualities. They have their own highly developed senses, intelligence, consciousness and ability to communicate. But then other species too have their own particular, specific and unique qualities, which humans do not possess. Each and every species upon this earth, contributes in their own specific way, for the totality of existence, which evolves, unfolds and maintains its continuity. Therefore, all life, human and non-human, irrespective of their particular qualification, has intrinsic value. As all humans are born equal, irrespective of their class, status, education and wealth and as they have the right to life irrespective of their usefulness to society; in the same way all species have intrinsic value irrespective of their usefulness to humankind. Arne Naess calls it ‘deep ecology’.
From this perspective human beings are not masters or stewards of nature but they are friends of nature. The word friendship can be used in two ways; firstly, we consider those whom we know as friends because we are acquainted with them, we go out with them, we spend some time together and support each other in time of need. But then there is another meaning of friendship; when we feel unconditional empathy and offer our affection without expecting anything in return, then we are in a state of friendship. In this second meaning of the word friendship is a sense of mutuality and reciprocity. When we are able to identify ourselves with the other, without any sense of superiority or inferiority, then we create a condition of friendship. That was the vision of the founders of the environmental organisation Friends of the Earth.
Friendship is the purest and noblest kind of relationship. In Buddhist language it is called metta. The Buddha throughout his life advocated his disciples to practice metta (i.e. friendship) with all sentient beings. The Buddha himself was called Maitreya which means Friend; not master, not prophet, not guru, just Friend. Friendship is the foundation upon which Buddhism is built. Friendship underpins the notion of non-violence and compassion. We will never harm or exploit or damage or denigrate someone who is our friend. We will receive the gifts given to us by our friends with thanks and gratitude. We will return our own gifts to our friends. Everything we receive from nature is a gift; whether it is food, water, sunshine or anything else; everything is a gift. This is the symbiotic relationship of deep ecology which equips us with humility, wonder and reverence. Nature is not there to be plundered or exploited rather it is there to be cherished and celebrated.
The moment we accept that all life has intrinsic value we begin to experience a profound feeling of reverence towards all life and begin to experience the beauty, the integrity, the exuberance, the generosity and the economy which holds the entire web of life together. In place of controlling, owning or possessing we begin to participate in the process of the intricately woven web of life. We are no longer masters or stewards of the earth; rather we are participants and co-creators of the earth. Of course, humans have their special place in the scheme of the universe, but so do the flowers, fruit, fungi, worms, butterflies, oceans, mountains and all micro and macro organisms.
When we view existence with such an expanded consciousness then it is possible to open our eyes and learn ‘from’ nature rather than learn ‘about’ nature. Nature is the greatest teacher. The Buddha learnt the reality of interdependence from a tree. While sitting under a tree and observing how everything was dependent upon everything else he was enlightened. Fruit came from flower, flower from branches, branches and leaves grow from the trunk, the trunk from the soil, the soil is nourished by the rain, the rain is held by the clouds, clouds are formed out of the sea, the sea receives the waters of the rivers and is held by the earth, the sea nourishes the earth and earth the sea and so it goes on. The Buddha’s realisation of interdependence was perhaps the beginning of deep ecology and reverential ecology.
We don’t need to go very far to learn from nature. Wherever we look with open eyes and a generous heart we will find nature as a teacher. Look at the honeybee; we can learn the lessons of transformation from the humble bee. It takes a little nectar from here, a little nectar from there, but never too much from anywhere. Never ever has a flower complained that a honeybee has taken too much nectar. In fact the flowers are grateful to the bee for helping them pollinate. When the bee has taken nectar it does not waste; it transforms the nectar into sweet, delicious, healing honey. If human beings learnt to design their systems on the lines of the honeybee there would be no depletion, no waste and no pollution.
Science writer, Janine Benyus, calls it ‘biomimicry’; having observed the beauty, resilience and intricacy of spider silk and seashells she asks, “Why don’t we humans observe nature and design our technology and tools like nature does?” If we follow the patterns of nature there would be neither shortage, nor scarcity of anything, rather there will always be abundance. How wonderful it is to observe that the nature designed seed has so much potential. From a tiny apple pip comes the seedling, from the seedling the plant, from the plant the tree, from the tree the apple fruit with many more pips within to produce many more trees for many more years. The leaves of the tree fall on the ground, decompose and become the nutrient to the tree and to the soil. Abundance all around. Nature knows no scarcity, because it knows no waste.
Such deep observation and deep experience is essential in order to get deep insights in the workings of nature. Here great science, great art and great spirituality converge. Scientists, artists, poets and mystics have found deep inspiration from close identification with nature. Nature identification is possible only when we are able to let go of our separation. To learn from nature we need to be in nature.
References
Benyus, J. M (2002), Biomimicry: Innovation Inspired by Nature, Published by Perennial an imprint of Harper Collins. ISBN: 0060533226; 320pp
Naess, A. (1990), Ecology, Community and Lifestyle, Published by Cambridge University Press. ISBN: 0521348730, 237pp
Résumé
Souvent, quand nous pensons environnement, nous pensons que l’environnement est ailleurs ; quelque chose nous en sépare qui doit être réservé à notre usage. La Nature a de la valeur, principalement du fait qu’elle répond aux besoins de l’Homme. Nous avons besoin de connaître la nature pour l’utiliser et même la manipuler et la contrôler. Mais il y a une autre façon de voir les choses, plus écologique qu’environnementale. De ce point de vue, toutes les formes de vie sont fortement interconnectées et la nature a une valeur en elle-même, indépendamment de son utilité pour l’homme. Cette notion est l’écologie profonde, qui se nourrit d’un profond respect de la Terre et de tout ce qu’elle renferme. Ce point de vue considère la Terre comme un système vivant, Gaïa, où tous les êtres vivants sont intimement connectés entre eux.
Resumen
A menudo cuando pensamos en el medio ambiente, pensamos que esta ahí fuera - algo bastante distinto a nosotros, que debe ser protegido para nuestro uso. La naturaleza tiene su valor - mayormente en términos de cómo de útil es para suministrar las necesidades del hombre. Pero hay otro punto de vista - que es mas ecológico que medio ambiental. Este dice que todas las formas de vida están profundamente interconectadas y que la naturaleza tiene un valor intrínsico, independientemente de su valor para el hombre. Esta noción se conoce como la ecología profunda, que fomenta un profundo sentido de respeto a la Tierra y a todos los seres que la habitan. Este punto de vista considera a la Tierra como un sistema viviente - Gaia - y todas las formas de vida están intrínsicamente unidas las unas a las otras.
About the Author
Satish Kumar is the Editor of Resurgence Magazine and Director of Programme at Schumacher College. He can be contacted at Ford House, Hartland, Bideford, Devon EX39 6EE, UK. Tel: +44 1237 441 293. Fax: +44 1237 441 203. website: http://www.resurgence.org/
His book ‘You Are, Therefore I Am; A Declaration of Dependence’. Is published by Green Books: http://www.greenbooks.co.uk/
