16 points on Dharmic engagement with climate change, part 1On Tue, 26 May, 2015 - 16:25
In 2013, a group of American Buddhists known as the US Dharma Teachers’ Climate Collaborative issued a 16-point statement on climate change and ways in which Buddhists can engage with it. Here are points 1-8.
“1. Reverence for life: From this point forward climate disruption is the overriding context for all life on earth, including humans. What we humans do will determine what life survives and thrives and in what form and locations.
2. Happiness stems from helping others: Our greatest personal happiness comes when we give of ourselves and help others. For example, many people instinctually help our neighbors after a natural disaster, which indicates that altruism and the desire to help others is built unto our genes. We must grow and apply this to the marginalized among us that are at least initially hit hardest by climate disruption. This is the very opposite of the greed and self-centeredness that dominates today.
3. We suffer when we cling: The very nature of happiness is dependent on our capacity to give up our attachments and help others. This same principle must now be elevated and applied to public policies of all types.
4. The ethical imperative: All beings matter. We should act in ways that are beneficial for both self and others, acting out of a commitment to altruism and compassion for others.
5. Interconnection and interdependence: We must dissolve objectification of other people and nature and overcome the belief in a separate self that leads us to limit our sense of kinship. Even as we let go of the delusion of an individual self that is separate from other people, we must let go of the delusion that humanity is separate from the rest of the biosphere. Our interdependence with the Earth means that we cannot pursue our own wellbeing at the cost of its well-being. When the Earth’s ecosystems become sick, so do our bodies and our societies.
6. Renunciation, simplicity: To resolve climate disruption we must be willing to renounce attachments to things to contribute to the problem and live more simply.
7. The relationship between the First and Second Noble Truth and capacity to learn to work with difficult states: Understanding the suffering we have created symbolized by climate disruption and how it came about and that we can learn not to identify with it and instead work through distressing states such as fear, despair, etc.
8. Opening to suffering as a vehicle for awakening: The suffering caused by climate disruption provides an unprecedented opportunity for humans to learn from our individual and collective mistakes and manifest a great awakening. It is a special opportunity like never before. We can find ways to be happy—we can “tend and befriend” rather than fight (among ourselves), flee, or freeze. We can acknowledge that this is the way things are now, open to the suffering rather than becoming attached, and think and act in new ways.”
Points 9-16 will follow shortly…