Episode 29 - Climate action & eco-grief

In this episode I share some more thoughts on global warming, climate action and eco-grief. This is a revised and extended version of Episode 3. I argue that we need to face up to the global challenge we face, however difficult this may be, and to do what we can, individually and collectively, to address issues raised by climate change and its causes. I also suggest some actions we can take to combat, or at least lessen, the increase in global warming and to transform potential despair into a more hopeful outlook. 

Transcript

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 even the terrible wars and conflicts that affect so many communities around the world. The thought that humans fight amongst themselves, while the planet undergoes devastating environmental change, beggars’ belief. It is as if two people are busy cooking in their kitchen when a fire breaks out. Instead of immediately putting out the fire, they move into their sitting room and begin to argue over the colour of their shoes or the kind of fire control they should use. Or perhaps, they start to tell each other stories – pretending that the fire, which they can see is getting more and more intense, is somehow unreal or is one of those fires that, when left to itself, just goes out. Or, maybe, they just pretend that the fire isn’t a fire at all but is just an illusion they should ignore. These are all responses that do nothing to put out the fire and will probably lead to their house burning down and possibly the demise of both of them. 

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 unlikely to reach the current target of keeping the global temperature rise to 1.5°C. This target was part of the Paris Agreement set in 2015. Since then, despite the overwhelming evidence that even this rise will have dramatic and painful consequences for all life on earth, global businesses, politicians and citizens have failed to change their patterns of behaviour. Last year even saw an increase in global carbon emissions – an increase, not a decrease.

It is as if, confronted by a powerful threat, everyone has turned away, closed their eyes or entered a world of make-believe – just like the two people confronted by the fire in their kitchen. To turn away like this, is to be unmindful – to be deluded – to ignore or repress the evidence that confronts us. This is a recipe for disaster. Invoking Roman legends, to act in this way is to be like the Emperor Nero, playing his fiddle while Rome burns. Like Nero, this suggest that not only do we ignore our own peril we demonstrate a profound lack of interest, let along compassion, for our relatives, children, neighbours and friends. This is not only unmindful it is selfish and foolish.

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.’ I would like to share a few thoughts on eco-grief – what it is, and how we can at least manage it, or even transform it, into something positive.

I have no particular expertise in the fields of psychology or environmental sciences. I read what I can, and I feel the loss of wildlife and habitats as keenly as I’m sure do all of you. I also feel frustrated by the unwillingness, or inability, of governments and international organisations to confront, and take co-ordinated action, to tackle the global emergency of climate change. I’m going to offer a personal view, grounded in my work as an artist and writer, and almost sixty years of secular Zen meditation practice.

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 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. I'll argue that we need to combine clear-sighted realism with a positive and creative attitude, in order to act in a mindful, wise and compassionate manner. I'll suggest that we need to focus on what we can do now to change minds and behaviour, rather than allow ourselves to be overwhelmed by an imagined future, however bleak we may imagine it to be. 

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 now, on what can be done to bring about change and to be open to all that this life offers. 

If we consider eco-grief as a form of suffering or dukkha, then the traditional way of approaching suffering, in whatever form it takes, is first, to recognise it and accept that it is happening; then to recognise that our responses are often habitual, unconsidered and reactive, and to let go of these habits of response; then, free of habit, to pause and reflect in a considered way on possible causes and ways to ameliorate the suffering; and, only then, to act in a wise and compassionate manner that will help alleviate suffering, remove its causes, or learn to live with what is unavoidable.

Gotama Buddha advocates 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. He recognised 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 passing, even as it is arrives. It is important to learn how to enjoy and fully attend to things, without wishing to hang on to, or to possess, them. And by ‘things’ I also mean people, ideas, opinions and imagined futures. Gotama advises us, if we are to minimise suffering, not to cling too rigidly to ourselves, other people and beings, or to ideas, beliefs and opinions. 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. 

Gotama Buddha argues that insatiable desire fuels dissatisfaction, restlessness, disturbance and conflict – we chase after novelties in the hope that our desires and wants will be fulfilled. But new things, experiences and ideas only reinforce our desire for more, taking us further and further away from peace, equanimity and wellbeing. 

Capitalism, as 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. Capitalism sets out to exploit the earth and its inhabitants with no regard for the consequences. In order to do this, it nurtures desire and acquisitiveness in a myriad of forms, in the full knowledge that they are insatiable and self-propelling. 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. We must move to a post-capitalist or eco-capitalist economy – which maximises the ECO in economy - making the most out of the least.

Sulak Sivaraksa is a contemporary Thai social activist and founder of the International Network of Engaged Buddhists. What he has to say can be quite hard-hitting: ‘According to Buddhism, there are three poisons: greed, hatred, and delusion. …. Capitalism and consumerism are driven by these three poisons.’ (Sivaraksa 1992: 5) If things are to change, he says, ‘…two realisations are necessary: an inner realisation concerning greed, hatred and delusion, and an outer realisation concerning the impact these tendencies have on society and the planet.’ (Ibid: 47)

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 conditions in which they grow. But somehow, in economic and political spheres this fundamental truth is 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, ‘make-do-and-mend’, 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 local MP and other 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 stop all 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 your money, our money, does not get used for such harmful purposes.

Another action all of us can take is to moderate our own desires and wants, to embrace a simpler lifestyle and an appreciation of what we have, to work to redistribute wealth more equitably and to reduce the grotesque pursuit of wealth and power for their own sakes, to eat a healthy diet and to develop agricultural practices that do less harm to us and to our environment (less meat equals less monoculture equals greater diversity).

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 – particularly reducing our insatiable desires - 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, rather than dwelling on an imagined future that, however uncertain, is always open to change as a result of what we do now. 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. 

REFERENCES

Sivaraksa, Sulak. 1992. Seeds of Peace: A Buddhist Vision for Renewing Society. Berkeley, USA: Parallax Press.