Ecodharma: Buddhist Teachers Respond to the Climate Crisis

Ideas Climate Change

A gathering of teachers looks at ways the Buddhist community can respond to the climate crisis.

In response to the climate crisis and other ecological problems, a new development within socially engaged Buddhism has emerged: ecodharma, also known as ecobuddhism. Despite traditional Buddhist focus on individual practice and awakening, today the ecological implications of the dharma have become difficult to ignore. Buddhist emphasis on interdependence—what Thich Nhat Hanh describes as our "interbeing"—is part of an all-encompassing worldview that does not separate one's personal well-being, or collective human flourishing, from that of the earth. We find ourselves confronted by an unavoidable question: how do we acknowledge that interconnectedness in how we actually live?

In accord with this, an increasing number of Buddhist teachers, scholars, and activists are drawing attention to ecological engagement as an important aspect of Buddhist practice today. From March 24 to 28, twenty-one of us gathered at the Barre Center for Buddhist Studies for an eco-retreat sponsored by the BESS Family Foundation to discuss this very issue.

Most of the participants were members of an eco-advisory team of North American teachers and practitioners that has been meeting online since last summer. This group of fourteen advisors, incorporating a broad range of backgrounds and lineages, is also sponsored by the BESS Family Foundation. The group came together to explore the intersection of climate change and practice, particularly to assess ways to benefit people and the planet as we go through this uncertain time. We are discussing questions such as: How is the eco-crisis affecting people differently? How can Buddhist meditation and secular mindfulness help people cope with the distress in ways that lead to beneficial actions? What is the difference between grief and despair? Which eco-practices seem most useful, and to whom? What are the challenges of implementing them?

The highlight for everyone was the opportunity to spend time together in person with other like-minded ecodharma practitioners, strengthening the emerging eco-Buddhist community, and beginning to share resources. Several people noted that "it felt like a homecoming." As one of the participants said, "We can't do this alone. The jewel of community is crucial to our work around visioning a better world." Another emphasized that "only with deep friendships and coalition building can we create strategic ways to scale up a just response to the ongoing climate emergency."

Along with informal discussions, members of the advisory group offered eco-meditations, ranging from brief tonglen sessions to a three-hour Earth-based practice. This allowed participants to observe how others are approaching this work and sustaining themselves in these challenging times. The discussions highlighted the intersection of the ecological crisis with social justice issues, including racism and other forms of oppression: "how can we support and uplift Indigenous communities and communities of color who are facing the most urgent manifestations of environmental injustice?" We also addressed a variety of other issues, including systems theory, economic implications, and the importance of skillful means (upaya).

The retreat was not designed to produce a specific result, but there were several key takeaways, including:

Earth-based practices seem to be a key: For example, listening to the earth, to ancestors, and to nonhuman animals. How might such practices be integrated into traditional Buddhist teachings? Several of the participants represent centers and programs already exploring some of these possibilities: Kristin Barker with One Earth Sangha, Susie Harrington's NatureDharma Teacher Training, Lama Willa Blythe Baker's Rewilding the Soul, Thanissara's Peoples Alliance for Earth Action Now (PAEAN), Ayya Santacitta with the Aloka Earth Room, Kritee Kanko and David Loy with the Rocky Mountain Ecodharma Retreat Center. What is working well, and what is not? What can we learn from one another, and how can we make these teachings and practices more widely available?

Buddhism originated in a very different time and place, so we can't expect traditional texts and teachings to offer precise answers to what to do. But contemplative practices can help us decide for ourselves where to engage. Examples are reflecting on questions such as: What do I have to offer? What are the best possibilities for me? And (most important) what tugs at my heart? These three contemplations can also be done by groups that are drawn to work collectively.

To sum up, what has evolved so far is the beginning of a network of ecodharma teachers, programs, and centers. We hope that others who share these concerns will contact us (either as individual participants or at [email protected]) and join us in developing this new and vitally important direction for socially engaged Buddhism.

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