The Meaning of Eco-Philosophy
The following talk was given by Ken King to The Interfaith Alliance in March1996, at the First Baptist Church in Ann Arbor
I would like to tell you in a short time what is meant by Eco-philosophy. The prefix ‘eco’ comes from the Greek oikos, meaning house not just in the sense of a physical edifice but of a household. Thus ‘ecology’ means knowledge about our total environment including all of the internal connections and inter-play of elements, and also our own involvement in the processes. This is the beginning of a recognition that we live in a complex and sometimes delicate system which we should not manipulate thoughtlessly. Eco-philosophy goes a step further, or deeper, and suggests, besides a rational and scientific understanding of our ‘household’, a relationship of loving wisdom (philos-sophos) with it (the whole universe). Eco-philosophy tries to be not just one more kind of specialized knowledge which happens to be about our environment, or is somehow aimed at the Earth. It looks for a deeper wisdom corresponding to an attitude of reverence for all physical creation.
This is the main axiom of Eco-philosophy, that the Earth is to be loved and revered. This is not just an idea, it is a total commitment; and there are some challenging theorems that might result from this commitment.
First, and perhaps foremost, the Earth is alive, which also means conscious. It is not possible to love an inert object. Love is a resonance between conscious entities, though this may not always happen in the realm of so-called normal consciousness. Perhaps we have felt a sort of love for a flower or a bird or even a cloud, but it may not be so natural to love a rock or a mineral deposit for anything but its utilitarian value. This is because our ‘rock consciousness’ is buried, so to speak, very deeply beneath many layers of more sophisticated awareness. An Eco-philosophy practice might be to re-establish contact with this more primal awareness.
Second, the Earth is sacred and while this might be another way of saying that the Earth is alive, it is also a meaningful meditation with respect to the Divinity itself. In other words God did not only make the world and make it good, God also is the World. Our Judeo-Christian and Greek heritage puts much emphasis on the transcendence of God. God is Spirit. But as we are reminded so often in our encounters with Eastern religions and also by a persistent thread in Christian mysticism (Ekhart for example), God is also immanent, the very essence of things. This is also expressed in the spirituality of our Native American ancestors. A second Eco-philosophy practice might involve ritual and prayer addressed to the living Earth , as well as the transcendent Spirit.
Third: If the Earth is alive and sacred, an aspect of God, it is an aspect which has been neglected, to say the least. This is the Feminine side, the passive, the receptive, the sensual and, almost invariably (and inevitably), the repressed. I do not think it is profitable to debate whether God is male, female, neuter, androgynous or whatever. I do think however that we can recognize a bias in our culture toward imagining God as a bearded patriarch, for example, or as an Apollo-like perfect man as in renaissance paintings. And we can also look at some social, psychological and even political corollaries which come with correcting this bias.
a) The first is obvious: Our social microcosm is an expression of a male-centered cosmology. There has been an undue emphasis on achievement, progress and aggressive behavior in general, and a neglect the more feminine traits of contentment, trust and introspection. Is life only to be considered a challenge, or can it also be accepted as a gift? The implications of retrieving feminine energy are beginning to be explored in the home, the workplace and other social institutions. They need also to be considered as we begin to take ecological action. Could there be ecological passion?
b) Second, we as individuals, created in the image of God, should be aware that our image of God is reiterated in our anthropology and psychology. If we envision an invisible, male, transcendent God, for example, we are also likely to seek our human dignity and fulfillment on idealistic planes rather than a physical one. This has led to a great denial of the sacred in the body, in the irrational and the feelings, as well as a fear and distrust of the unknown. It is no wonder that the Earth as wilderness has been denied and feared in the same way.
c) A third effect of our male oriented cosmology is that history itself is the story of politics, aggression and conflict more than of the softer aspects of culture. The word ‘patriotism’, which means loyalty to the ideals of our founding fathers, means something different than love of the Earth itself. How many wars have been fought over ideals, creeds and dogmas, and how small has been the political response to the suffering of the Earth and its innocent creatures. Emotional attachment to human institutions tends to create boundaries which then need to be defended. A more feminine love of the Earth itself would tend to melt these boundaries and reveal, if I may say it, a common ground.
All of these are but a few implications of Eco-philosophy, loving the Earth and all creation, and treating it as sacred. Obviously this is not just an alternative rational belief. It is a practice, a ritual, and a true change of heart. Recycling may be important, but it should not be merely a way to appease Nature in order that we may extract even more from her. Our actions, even our efforts to heal this planet cannot come from utilitarian motives. They must be an rooted in a deeper connection with creation, and it is this deeper connection that Eco-philosophy seeks to express.
Eco-Politics; Citizens of Gaia
by Ken King
The greater purpose of politics is being lost. Granted that ‘cunning and shrewd’ is a secondary meaning of the word which comes from Latin politicus, the intended and preferred meaning is most certainly ‘wise and sagacious’. Specifically, it should be the artful management of polis, the state. In an attempt to recover this original meaning and higher purpose of politics, the concept of Eco-Politics might be contemplated. Not only would this look for a higher aim and function than the mere pursuit of political office, it would examine the very urge to administer order. It would encourage an ever deepening wisdom and appreciation of human life and would hopefully lead to a better understanding of the duties and responsibilities of both leaders and citizens. Not that these would be new ideas; twenty-five centuries ago it was written in the Tao Te Ching:
Rulers who try to use cleverness cheat the country.
Those who rule without cleverness are a blessing to the land
Can you live without cleverness?
Eco-Politics might even question narrow-minded nationalism. Is our true ‘state’ anything but the whole world, Gaia herself? No ordinary citizens, or politicians, would fulfill their duties in such a State.
As far as any mere political posturing goes, the Tao Te Ching is ruthless:
A foolish man tries to be good. Therefore he is not good.
There is no place for self-aggrandizement in politics, or need,
All men will come to him who keeps to the One
and good leaders will not make politics their personal game:
Not justifying themselves, they are distinguished.
Not boasting, they receive recognition.
Even in the case of well-meaning political designs, the
Tao Te Ching gives caution:
Leading but not dominating, guiding without interfering. This is the Primal Virtue.
In verse after verse of this great book the subtle principle is expounded and applied to all facets of life, from simple manners and personal conduct to affairs of state and eventually the whole Cosmos: The goodness of a person is not expressed by his projected self-image; the wisdom of a leader is not demonstrated by his ability to make rules and regulations; and the faithfulness of a citizen is not proven merely by his willingness to follow them.
When the country is ruled with severity,
The people become cunning.
When we see through the facade of campaign strategies and past the rhetoric of most political ideologies, we find the use of artificial charisma to impose opinions, conditions and a perceived order upon others. Behind this is nothing less than the inability to see and trust innate goodness and inherent order.
Eco-Politics, the wise and sagacious inhabitation of our ‘state’, should remind us that all beings and entities are, like ourselves, part of a larger order and more encompassing wisdom. Without this realization neither a leader nor a citizen will have the sensitivity to perform effectively. To be a true citizen of Gaia requires that we see ourselves in all Creation, and all Creation in ourselves.
Love the world as your own Self.
Then you can take care of things.
This can only mean that Eco-Politics is the enlightened management of our own selves, even as we relate to the world. Surrendering the desire to be recognized as good, or wise, and controlling the instinct to impose our ideas upon others,
Only then can we be trusted to care for all things.
The Tao Te Ching is explicit; this world is not our doing, it is our Being. Where there is suffering, where there is hatred or violence, these act upon our very being. We must respond to a starving person with more than just food shipments. Racial prejudice cannot be treated with just civil rights legislation. A third world country at war with itself needs more than just peace-keeping troops. These tragedies are disorders in the whole Cosmos, and thus in our very selves. They are caused and perpetuated by the insensitivity of human beings, the politicians in all of us who would interfere with the natural order of the Universe. How can we counter this? The answer is simple, as the Tao Te Ching says, but not easy:
My words are easy to understand, yet no man practices them.
If each of us is a microcosm of the whole Universe, it follows that our perception of the world outside is a reflection of how we perceive ourselves. To whatever degree our personal lives may be shallow and materialistic, we will admit only that aspect of others. If we see the world only in terms of isolated entities whether they be individuals, racial groups or whole nations, all merely competing for physical dominance, our response will be conditioned in the same way. Even with the best of intentions our actions will be misguided and in adequate.
A foolish man is always doing, yet much remains to be done.
A true citizen of Gaia would, on the other hand, view affairs of state in the context of the whole living Cosmos, and thus as expressions of his own limitless Self. He or she would see others not as mere hungry, confused and sometimes dangerous animals, but as infinite, priceless aspects of Creation, working together toward the perfection of the Universe.
The ten-thousand things are alive and whole.
This does not encourage or condone aloofness or by any means relieve us of the responsibility to work for the betterment of the world but,
The sage works without doing.
Creation is the ‘work’ of consciousness. It is a sublimely effective reflex action against disorder, against pain. Suffering is caused and perpetuated by the constant pressure of unnatural human interference. This suffering can stop, wants to stop and will stop, but only with a profound reorientation of human attitude and endeavor, and yes, of politics. We must work, we must be creative, but we must do so in a selfless manner.
Creating, yet not possessing; working, yet not taking credit;
Work is done, then forgotten. Therefore it lasts forever.
This will not weaken or dilute our efforts. On the contrary, the only real human progress occurs when actions are based on an enlightened understanding. This is the only effective means of achieving proper ends.
Achieve results, says the Tao Te Ching,
because this is the natural way.
Achieve results, but not through violence.
As enlightenment is the beginning and not the end of spiritual life, so the real work of a politician, or a citizen, begins and not ends when he or she sees the infinite perfection of the world. This will not be politics as usual.