Global warming, deforestation and the extinction of huge numbers of our fellow living beings, are by far the greatest threats to life on earth. They dwarf, while contributing to, the terrible wars and conflicts that affect so many communities around the world. They also eclipse, though are exacerbated by, the growth of economic and political domination by wealthy billionaires and corporations. The thought that humans fight amongst themselves, while the planet undergoes devastating environmental change, beggars belief.
Recent newspaper headlines report the increasing alarm felt by scientists studying global warming. The vast majority of researchers around the world, drawing on data gathered over the past century, now estimate that we are already near, or exceeding, the 1.5°C target set at the Paris Agreement in 2015. This rise, above pre-industrial levels, is having and will continue to have dramatic and painful consequences for all life on earth. Despite this evidence, global businesses, politicians and citizens have failed to change their patterns of behaviour. Last year even saw another increase in global carbon emissions – an increase, not a decrease!
Many people, witnessing this lack of action, become anxious and despondent and themselves begin to turn away from the climate crisis. This is an understandable response to an overwhelming threat that still seems as if it won’t happen - yet. But it is happening now – not tomorrow or in a few decades time. This mixture of anxiety, despondency and hopelessness has come to be called ‘eco-grief,’ and I would like to share a few thoughts on this phenomenon – what it is, and how we can at least manage it, or even transform it, into something positive.
Eco-grief can be considered as one of many forms of suffering (dukkha in Buddhism) arising from the transient nature of existence and from our insatiable desires or attachments to things, ideas, beliefs and sensations. I'm going to focus on two aspects of eco-grief: on the one hand, a feeling of loss at what is passing, dying or being degraded; and on the other hand, a deepening anxiety about a chaotic and fearful future.
From a Buddhist perspective, grief at the death of a loved one, is a natural process - something to be accepted as a part of life. We experience it in all its intensity and then it runs its course - lessening in pain as we absorb what has happened and learn to live with our loss. Failing to accept what has happened, or resisting letting go of our loved one, is to prolong grief in an unnatural way. Being able to understand what is happening and to respond wisely is vital if we are to minimise suffering.
Eco-grief presents particular difficulties when seen from this traditional Buddhist perspective. This is because eco-grief is a complex term denoting a number of different experiences. Alongside the grief felt at the extinction of species, at deforestation, at habitat loss, at soil degradation and at shrinking glaciers – there is also a feeling of grief at what we imagine, or believe, the future holds. To the usual sense of grief as a response to what is passing (the past), is added a response to what is yet to arrive (the future). It is important to distinguish between these two modes of grief and to understand them in appropriate ways.
It is important not to become overwhelmed by what we might feel, or imagine, is a gloomy or catastrophic future, for this will lead to resignation, inaction and a sense that this is ‘our fate’ – something we can do nothing about. Whatever we may feel about the odds being stacked against us, it is important we do all we can to maintain a balanced view and to recognise that the future is never certain and is affected by what we do now. Rather than dwell unduly on an imagined future - however well researched our foresight may be - it is important to concentrate on understanding what is happening here and now, on what can be done to bring about change, and to be open to all that this life offers.
If eco-grief is considered as a form of suffering or dukkha, secular Buddhists might approach it in the following ways. First, recognise and accept that it is happening; then recognise that our responses are often habitual, unconsidered and reactive, and let go of these habits of response; then, free of habit, pause and reflect in a considered way on possible causes and ways to ameliorate the suffering; and, only then, act in a wise and compassionate manner that will help alleviate suffering, remove its causes, or learn to live with what is unavoidable.
Most, if not all, Buddhists aspire to a way of life that is grounded in three aspects of awareness: a clear and realistic understanding of how things are (dharma); a compassionate openness to others and to the world; and, a balanced attitude characterised by equanimity and composure. We recognise that all things are transient, and that this fact presents us with many of life’s difficulties and leads to suffering. The fact that all things come and go, grow and decay, are born and die, causes us pain and dissatisfaction. The transient nature of all things gives a poignancy to every moment of life - because every moment is leaving even as it is arrives. In order to minimise suffering, it is important to learn how to enjoy and fully attend to experiences, beliefs, imagined futures and other beings, without wishing to hang on to, or to possess, them. Understanding suffering, and its causes, including habits of desire, attachment and acquisitiveness, is the first step in learning how to cope with transience, dissatisfaction, pain and loss.
Capitalism, the dominant current economic model, is grounded in greed and inequality – one group of people making money out of another, and all groups exploiting the earth’s resources in ways that are unsustainable. Capitalist economics, particularly in its neo-liberal forms, sets out to exploit the earth and its inhabitants with no regard for the consequences. The consumer society engendered by capitalism nurtures insatiable desire and acquisitiveness. The result of this is great inequality, enormous wastefulness and widespread suffering. Our intention must shift from making a profit out of others, to living within our means – that is, sustainably – ensuring the wellbeing of our planet.
In a finite world with limited resources, unlimited insatiable desire and consumption will inevitably be destructive of ourselves, of other beings and of the world we inhabit. The idea of ‘unlimited growth’ is a fiction, a delusion. All entities have limits to their growth, dependent on the conditions in which they grow. But somehow, in economic and political spheres this fundamental truth is being pushed aside in favour of a destructive ethos or fantasy. Somehow the delusion of unlimited growth and consumption has to be seen for what it is and replaced by an ethics of moderation, wise and compassionate action, and care for the planet and all its interdependent inhabitants.
So, enough of the metaphors and parables, what can we do? How can mindful ethics be implemented to help alleviate the severe impact of global warming, deforestation and species loss?
We should not despair, even small acts can be effective. It seems to me that the most effective two actions we can take are: one, to lobby our politicians to put climate action at the top of their agenda and for all governmental policies to be considered against the following needs: to lower carbon levels in the atmosphere; to drastically curtail fossil fuel extraction; to remove, as far as possible, threats to biodiversity; to take seriously the climate crisis faced by the global community and all living beings; to moderate consumption of the earth’s resources; to redistribute wealth from richer to poorer countries; and to work for social justice and international cooperation. For what we face is a threat to all of us - regardless of how wealthy we are. The fact that the so-called ‘developed’ world has historically contributed most to the levels of carbon dioxide in the atmosphere needs to be recognised by these countries. Taking responsibility for this situation implies providing support for the less ‘developed,’ and usually poorer countries, who are often feeling the worst effects of the climate crisis and with fewer resources to deal with it.
The second most effective action we can take is to move our savings from banks that continue to invest in fossil fuel extraction, deforestation and arms manufacture, and to lobby these banks to shift their investment strategy in favour of ‘green,’ sustainable energy sources and other businesses that reduce carbon emissions and make more effective use of sustainable energy. If money, and potential profit, is removed from unsustainable energy companies, they will be forced either to leave the marketplace or change their ways. That many of the worst-offending banks are also heavily involved in deforestation projects and the production and sale of arms – is another reason to take our savings out of their reach. Businesses that currently continue to extract fossil fuels and cut down great swathes of forest can only do so for as long as banks invest in them – hence the need to ensure our money does not get used for such harmful purposes.
Other actions we can take include: moderating our own desires and wants; embracing a simpler lifestyle and an appreciation of what we have; working to redistribute wealth more equitably and to reduce the grotesque pursuit of wealth and power for their own sakes; and, developing agricultural practices that do less harm to us and to our environment (for example: less meat consumption equals less agribusiness monoculture equals the potential for greater biodiversity).
Above all, it is important that we pay attention and not turn away. Though it is very challenging, it is vital that we pay attention to our own actions and to the consequences of those actions, and also to the actions of others and their consequences. If, through inattention, we lose sight of what is happening then we can’t begin to act in ways that are sustainable and beneficial to our longterm future.
It is also important that we try to maintain a balanced view – based on strong evidence from reliable sources and the test of our own experience and understanding. Great strides are being made in green energy production, in finding more sustainable methods of food production and in reversing bio-diversity loss. These positive initiatives are maintained by resolute hard work, creativity and hope – often in the face of gloomy prophecies and fatalistic inaction. Being hopeful, and taking action whenever we can, are choices each of us can make.
Sharing understanding and ideas, lobbying those in power, changing our individual habits and lifestyles, are things we can do now. Working together we can bring realism, hope and imagination to the challenges of climate change and environmental destruction – we can transform both our present and our future. It is important to keep our focus on the miracles of life, consciousness and self-awareness, and to use these gifts to do all we can now, to heal ourselves and our planet. Maintaining an openness to joy, hope, surprise, relationship and kindness, is vital if we are not to be overwhelmed by grief, resignation and inaction.
So, let us try to act wisely and compassionately – minding, caring, looking after ourselves and all beings. Focus on what we can do now, aware that the future, however uncertain, is always open to change. Inaction only leads to despair and the realisation of our worst fears. Individual and collective action, grounded in clear-sighted awareness and energised by a desire to increase the wellbeing of all inhabitants of our planet, can bring about positive change – it also encourages collective hope, resilience and feelings of kinship towards our fellow beings. Our grief at the loss of species and habitats, and despair at our changing climate, can be transformed into positive energy to prevent further loss and to limit climate change – but only if we choose hope over despair and action over inaction – however hard this may be.
