On treading lightly on the earth
Title : Tread Lightly on the Earth
- Religion the Environment and the
Human Future
Author : Justice C. G. Weeramantry.
Publisher : Stamford Lake, 2009,
Page count : 258 pages plus
appendices
The book is a report for the World Future Council - a global forum of
50 respected personalities who give voice to the shared ethical values
of citizens worldwide. The council works closely with policymakers,
civil society and business to identify and implement best policies to
protect the rights of future generations.
The book commences with the 1990 Moscow appeal of the Global Forum of
Religious Partnership for the Environment warning against “environmental
dangers of whose long term biological and ecological consequences we are
still painfully ignorant - depletion of the protective ozone layer; a
global warming unprecedented in
 the
last 150 millennia; the obliteration of an acre of forest every second;
the rapid fire extinction of species; and the prospect of a global
nuclear war which would put at risk most of the population of the
Earth...
Quintessential sources
We are close to committing - many would argue we are already
committing - what in religious language is sometimes called Crimes
against Creation.” The author points out that we need to tap the
quintessential sources of wisdom contained in the world’s great
religions but neglected for centuries, preventing followers of each
religion from perceiving the richness of others.
The purpose of the book is to generate an awareness of the essential
strands of the common pool of collective wisdom of values and norms of
conduct taught by all religions, for the strength and authority of such
knowledge must necessarily make an impact on the way we regard our
obligations towards nature and the generations to come.
The author laments the separation of International Law from religious
teaching but draws attention to a welcome change in comparatively recent
decisions of the International Court of Justice in the Case Concerning
the Gabcikovo-Nagymaros Project (1997) where the principles of
sustainable development based on Buddhist teaching was adopted and the
decision on the Legality of the Use of Nuclear Weapons (1996) where
inspiration was drawn from Hindu traditions.
Religious teachings
The author devotes a chapter to the Assisi Declarations of 1986 which
at the 25th anniversary celebration of the Worldwide Fund for Nature
issued declarations drawing upon Hindu, Jewish, Buddhist, Christian and
Islamic teachings, setting out the general contours, Later, three more
faiths produced declarations to accompany the earlier five.
The general declarations are followed by a detailed consideration of
the various aspects of each of the declared faiths. Each chapter is
researched with meticulous care and impressive thoroughness and well
documented. Rival schools of thought are treated with consideration and
lucidity and presented in highly readable prose.
Hinduism and inevitability
The treatment of Hinduism is opened with the crisp and clear words of
Isa Upanishad and sets the stage: “Everything in the Universe belongs to
the Lord. Therefore take only what you need. That which is set aside for
you. Do not take anything else, for you do not know to whom it belongs.”
Hinduism stresses the inevitability of the consequences of one’s
actions, the interconnectedness of all things, the linkage of past,
present and future, the integrity of the human family, the harmony that
is necessary between humanity and the natural order and many others.
After introducing the sources for the study of Hinduism, the author
proceeds to give instances of ecological awareness as documented in the
texts and illustrates the importance of the concept of
interconnectedness by quoting the words of the Shanthi Manthra - the
prayer recited at the end of almost every act of worship. He then sets
out a detailed list of basic concepts that guide Hindu life and thought.
There is the warning in Leviticus: “And if you defile the land, it
will vomit you out as it vomited out the nations that were before you.”
However, the scholarly assessment of the teachings of Judaism on the
role of humankind in relation to the environment is far from clear. At
one end of the spectrum is the view that Judaism is anthropocentric. At
the other end is the view that it is ecocentric.
In the middle stands those who say that Judaism neither supports a
theory of dominance nor views humans simply as a part of nature but
balances the claims, needs and values of humans and nature. Moreover
certain concepts such as Bal Tashit (Do not destroy) have been variously
interpreted. Judge Weeramantry begins his examination with a survey of
the literature of Judaism.
He then considers the subject of ‘Humanity as God’s Steward’
comparing the dominance view supported by Genesis 1:27-28 and Psalm
115.15 on the one hand and forming the basis of the criticism of Judaeo-Christianity
in framing Western civilization’s relationship with nature, and the
middle path consistent with stewardship. In his view the Biblical texts
do not subordinate nature to the level of an inanimate object which is
there for humans to use as they will. Stress is laid upon the continuing
relationship between God, Humanity and Nature.
Profit-driven world
The constituent elements - animals, vegetation and even natural
objects - have the capacity to praise God. They are not mere objects to
be exploited by man. It is pointed out that respect for land and
sanctity accorded to it in Jewish teachings has much to offer today’s
consumerist and profit driven world. The author draws attention to the
requirements of rest from time to time for cultivated land. The precepts
in relation to waste also receive attention.
The discussion on Buddhism commences with the injunction from the
Dhammapada 49.6: “As the bee derives honey from the flower without
harming its colour or fragrance”, so should the wise interact with their
surroundings. The transitoriness and fleeting nature of things compels
us to take a long term view.
One consequence of the denial of dominance and overlordship is the
endorsement of the principle of trusteeship and the protection of
resources for future generations. Greed (lobha), aggression (dosa) and
ignorance (avidhya) pollute the mind and environment. Since ignorance is
a cause of wrongdoing, the need for education, including environmental
education, is emphasized.
Love and kindness
Buddhism is concerned with metta-loving kindness towards all. The
Four Noble Truths and Noble Eightfold Path contain the core of Buddhist
teaching. All conduct needs to be considered in the medium and long-term
impacts it will produce. The emphasis on right thought, right action and
right livelihood discourages waste and uneconomical exploitation.
Concern for the long-term future is one of the predominant teachings of
Buddhism. Buddhism is completely averse to the notion that nature and
things exist for the benefit of humankind: Humankind is part of the
cosmic order but not in a position of dominance.
Indeed the story of the blind sea turtle demonstrates that it is a
rare privilege to be born a human. Animals are seen as sentient beings
and respects extends to trees and vegetation. Buddhism also recognizes
the interconnectedness of all forms of life and interdependence of all
things. The emphasis is on coexistence rather than conquest or
subjugation.
Observing that the vastness of the volume of Buddhist scriptures is
not generally appreciated, the author gives a description of the
principal sources. Although the Buddha did not directly address the
problem of the human relationship with nature as a separate subject, yet
there are numerous specific references to nature in his teachings as
well as in Buddhist literature generally. The author cites ten examples.
- Justice Dr. A. R. B. Amerasinghe |
