Himalayan Eco-Philosophy

Shenga S., Jha, A.,  Mishra S.N.

 

INTRODUCTION:

What is ‘eco’ or ‘ecological?’

The German Ernst Haeckel (1834-1919) coined the word ‘ecology’ in 1866 which related to what Darwin in ‘Origin of Species’ had called ‘the economy of nature’. Haeckel wrote: “By ‘ecology’ we mean the body of knowledge concerning the economy of nature - the investigation of the total relations of the animal both to its inorganic and its organic environment; including above all, its friendly and inimical relations with those animals and plants with which comes directly and indirectly into contact – in a word, ecology is the study of all those complex interrelations referred to by Darwin as the conditions of struggle for existence. This science of ecology, often inaccurately referred to as ‘biology’ in a narrow sense, has thus far formed the principal component of what is commonly referred to as ‘Natural History’. “(Foster, 2001) Man started as a savage animal and climbed the ladder of civilization slowly and steadily and is still evolving in his philosophical quest for perfection and peace in body and mind.

 

Karl Marx the German philosopher whose thought has influenced the world over, also saw the complex interdependence between human beings and nature, in 1844 in his ‘Economic and Philosophical Manuscripts’ wrote: ‘The universality of man manifests itself in practice in that universality which makes the whole of nature as his inorganic body, (1) as a direct means of life and (2) as the matter, the object and tool of his activity. Nature is man’s inorganic body, that is to say, nature in so far as it is not the human body. Man lives from nature, i.e. nature is his body, and he must maintain a continuing dialogue with it if he is not to die. To say that man’s physical and mental life is linked to nature simply means that nature is linked to itself, for man is a part of nature.’ (Foster, 2001)

 

What is eco-philosophy?

Eco-philosophy had its beginnings in the 1970s in the thought and writings of the American philosopher Henryk Skolimowski who, in his scrutiny of western mechanistic philosophy, felt that the importance of nature had been sidelined or in his words ‘simply conceived of a wrong idiom for the interaction with nature.’ (Skolimowski, 2008). This meant that capitalism could hardly be the answer to solve most problems of the world and instead posed enough dangers with the process of modernization and technological advancements which could bring ecological devastation. He even mentions of people opining that ecology was no longer in vogue which was not true for all people living elsewhere. The increasing disruption of the environment is also attributed to the advancements in science and technology originating in the western world where old values which upheld nature to be subservient to man continues unlike the thoughts of great saints like Francis of Assisi. (Lynn, 1969)

 

 

At the same time various schools of eco-philosophy (union of philosophy and ecology) including Ecosophy, Social Ecology and Eco-Feminism developed of which the ‘Deep Ecology Movement’ propounded by the Norwegian philosopher and mountaineer Arne Naess   made headlines with its emphasis and closeness to the philosophy of Mahayana Buddhism. He introduced the ‘Deep Ecology Movement’ into environmental literature and concern towards the negative impacts of modernization techniques. The ‘deep’ relates to questioning deeply as opposed to the ‘shallow ecology’ which studies superficial fundamentals only. (Drengson, 1999) In fact, it is acceptable to most philosophers that everything has a ‘right to live’ which is also a noble Buddhist principle. Perhaps the profound teaching by the Buddha still holds immense importance:

 

‘Sabba pa’passa akaranan; Kusalassa upasamapada: Sa chitta pariyodapanan; Etan Budhanusansanan’ meaning ‘Evil swells the debts to pay; good delivers and acquits; Shun evil, follow good; hold sway over thyself. This is the way.’ (Sankrityayan, 2011)

 

Eco-philosophy is meant to be ‘ecological’ in the broadest sense and sees humanity as one with nature and moving on in thought and action towards a higher consciousness and at times towards the divine and spiritual for refinement of the soul while keeping in mind the preciousness of nature and sustaining the ecology to prevent an ecocatastrophe. The founding principle or central concept of eco-philosophy put forth by eco-philosophers is to view the world as a ‘sacred sanctuary’ (Skolimowski, 2008) which requires humans to foster deeper and harmonious relationships between the self and his community, the place he lives in and the natural world around us. In other words this philosophy is none other than ecological wisdom or a union of philosophy and ecology which lays immense emphasis on the principle of nonviolence taught even earlier by Mahatma Gandhi, our very own father of the nation.

 

Eco-philosophy and Sikkim

Sikkim could be said to be the epitome of Himalayan eco-philosophy given the peace loving and sweet nature of its people and the peaceful environment as well as the existing spiritual atmosphere pervading in all corners of the state since many centuries.

The beginnings of ecological consciousness are not totally new to Sikkim given that her citizens are god fearing and have been worshippers of nature for a long time. Further developments on this line in the modern context are evident in Sikkim, a state of the Union of India, although it may be just a small speckle on the globe, yet all out efforts are being made to make Sikkim a unique place on earth which is becoming of her status as a  biodiversity hotspot in the eastern Himalayas. The importance of the natural wealth and its preservation has been instilled in the people through the tradition of doing the right duty from an early stage based on the teachings and practice of Buddha Dharma which lays down practice of non-violence towards both man and nature. This would also help to maintain and sustain mother earth for a long time to come.  Buddha, as the Great Physician prescribed ‘84,000 antidotes for the 84,000 afflictions of living beings. All contribute to putting an end to our ignorance,’ (Epstein, 2011) which is the main reason of suffering.

 

The practice of Dharma meaning simply the teachings of the Enlightened One or Buddha,  has an idyllic setting in Sikkim with the old monasteries, whether of different sects of the Kargyupa, Nyingmapa, Gelukpa or Sakyapa schools of thought of Mahayana Buddhist philosophy. The teachings of ancient gurus like Guru Padmasambhava, Atisa, Tilopa and Naropa, Virupa who are the masters of these schools of thought no doubt are embedded deeply in the religious thought of their followers and in the daily recitations and chanting of the monks with as much fervor as in the earlier days amidst the spiritual atmosphere prevalent in the state. (Palmo, 2012) Buddhism in Sikkim arrived from Tibet where Buddhism spread after its period of decline in India sometime in the middle of 12 century A.D.

 

Even earlier the traditional people living in this high mountainous region were the Lepchas or ’Rong’ or ‘menri’ people in Bhutia language who were close to the nature for sustenance and developed ingenious ways to conserve and protect the natural resources for future consumption highlighted by experts like Dr Ajay Jha, who mentions that this community in a village called Lingthem only used the  required ecological wealth and avoid  wastage through their ‘Bak-rup’ philosophy of the Lepcha community.

 

The current peace and security enjoyed by the people are due to the policies and initiatives of the present government headed by Shri Pawan Chamling who has been at the helm of political affairs over two decades now. Undoubtedly, the works relating to cultural heritage are in tune with the Green Dharma (Skolimowski, 1974) which has ecological dimensions having the motto of live and let live.

 

It is said that the Himalayas belong to everyone on earth because there is nothing like it anyway and no one can claim not to be attracted by its sheer height and magnificence.  (Skolimowski, 2008) The Sikkimese people have the proud privilege to be living amidst the world’s third highest mountain known as ‘Khangchendzonga’ (Wangchuk and Jhulka, 2007) which is also worshipped as the state’s guardian deity consecrated by Guru Padmasambhava in the 8^th century, on the day called ‘Pang Lhabsol’ while other important festivals linked to religious sentiments also get celebrated like Saga Dawa, Bumchu, Lhabab Duechen.

 

‘Pang Lhabsol’ is the unique dance festival of Sikkim in worship of Mount Khangchendzonga to commemorate the blood brotherhood pact between the Bhutias and Lepchas. ‘Pang’ means ‘witness’, ‘Lha’ means ‘deities or gods’, and ‘sol’ means ‘worship’. (Palmo, 2012) There are many myths and legends associated with the mountains and of gods living in the Himalayas aptly epitomized in the words of the Bhagavad Gita: ‘Of that which is immovable, I am the Himalayas.’ (Bhagavad Gita, 2009: 462) There is a ban on reaching the important mountain peaks including Khangchendzonga as they are revered as sacred. Similarly sacred peaks, caves, rocks, hotsprings have been notified by the state government.

 

On the other hand, the majesty and grandeur of the Himalayas are a source of inspiration and strength to the people living in this region and living in Sikkim gives everyone that assurance of living near to the sublime and celestial. Even the state’s economy is based on the tourism revolving round the Himalayas.  Significant is the fact that the Sherpa community who are found living in the high Himalayas have courage and tenacity to live in such tough environment which deserves credit and their importance is summed up by a Sherpa himself ‘Sherpas are stronger, they always go more further, Sherpa takes the ropes, fix the ropes’ especially so far as mountaineering goes and this is part of the nature tourism which brings substantial revenue to this area. While others like Frank Smyth says that ‘Of the world’s first half dozen peaks, Khangchendzonga is the only one which displays its glories to the world at large…thus man is able to take his tired eyes towards the snows, and reflect that there are still world’s unconquered towards which he can gaze for inspiration and hope.’ (Wangchuk and Jhulka, 2007)

 

People in Sikkim are deeply religious and also worship nature as did many civilizations of yore and this inclination has impacted their concern of nature and philosophical outlook to be in tune with the vagaries of the natural world and not go against it. The people are aware that environmental responsibility is everyone’s concern and the importance of ‘ahimsa’ or non violence which could be extended to a wider global community in order to safeguard the environment and humanity at large. The international spokesperson for Buddhism is His Holiness the Dalai Lama who has spoken much on environmental responsibility in tune with the teachings of the Buddha’s   compassion, and having received the Nobel Peace prize in 1989 continues to seek peace everywhere because of the genuine concern for all sentient beings and all that exists in nature. (Kraft, 1992)

 

Sikkim has been blessed as a sacred land by her patron saint Guru Padmasambhava, the Tantric master responsible for spread of Buddhism in Tibet, and his mantra ‘Om Ah Hung Vajra Guru Padma Siddhi Hung’ is an invocation to the Guru also known by the name of Guru Rimpoche or Guru Ratna. (Palmo, 2012) Sikkim has a good connection with Guru Rimpoche who declared it as ‘Bayul Demazong’ – ‘hidden valley of rice.’

 

The importance of the Buddhist religion in practice in Sikkim is worth mentioning because it is the continuity of the Mahayana school of thought prevalent and practiced in neighbouring Tibet which was visited by the famous Indian Buddhist philosophers like Shantarakshita, Guru Padmasambhava, Naropa, Tilopa, Virupa and Atisha of the Vikramshila University between the 8^th and the 11^th century A.D. In the latter period the renowned pundits like Sarat Chandra Das and Rahul Sankrityayan are famous for their scholarly contributions to Mahayana literature between 930-50 in the Sanskrit and Pali languages. Not surprisingly it is mentioned that the first kings of Tibet reputedly came from Magadha which was the home province of King Asoka the great, in the time of the breakup of the Mauryan Empire. (Sinha, 2008)

 

This year the world observed the 2558 Buddha Jayanti celebrations which mark the birth of Siddhartha Gautama Buddha whose enlightenment spread the message of peace, harmony and non-violence throughout Asia and beyond.

 

The official launching of the Namgyal Institute of Tibetology (NIT) in October 1958 at Deorali in Gangtok, (Tashi, NIT, 2010) is an important landmark as it serves to preserve the ancient history of India of the teachings of this philosophical thought which made profound impact on number of countries while it lost its value and history in the original land of enlightenment.  The Institute is said to hold the largest and most comprehensive collection of Tibetan literature and the history of ancient India, after Leningrad and Tokyo.  (Sinha, 2008) Also, the Institute reflects on the connection that existed of cultural tourism from a long time ago between the two countries of India and Tibet and surrounding countries at the time. The Institute was built with the aim of becoming a learning centre for the excellence of the Buddha Dharma which had been completely lost from the sub-continent since the 11^th century while it spread to other countries in Asia and South Asia because of the spirit of tolerance and urge to adapt to new ideas. This led to the survival of the Sanskrit language and Buddhism outside India, particularly in the ‘land of the snow’ or Tibet, China, Nepal and Mongolia where the successful spread of the Dharma took place despite the  barbaric deeds associated with the Mongols at that time. The saying of a German scholar seems appropriate that: “The waters of Ganga made fertile the arid steppes of Inner Asia.”  Thereafter, the new script of Brahmi origin which is said to have emanated from a divine source out of the mouth of Brahman, made further headway into Iran, Arabia, Byzantium and Rome. Credit for formulating the Tibetan alphabet goes to the scholar Thomi Sambhota. (Sinha, 2008)

 

 As such the teachings of this philosophy are closely related to ecological humanism with the feeling to share and feel compassion to end endless suffering and war amongst mankind which seems unnecessary when there is so much more that the world offers for mankind to enjoy and live for on this earth. A verse from the Rajanitisastra lays emphasis on the unity in diversity of life on earth thus saying: “ The king (or ruler) is the tree and the monk is the root, The Ministers are the branches and the people the leaves, If the root is preserved the tree does not perish, The monk/priest has thus to be well preserved. (Sinha, 2008)

 

 

Eco-philosophy and ecotourism in Sikkim

The state of Sikkim has an area of 0.22% of the geographical area in India and harbors about a third of the country’s flowering plants. There are more than 4,500 flowering plants of which are 550 species of orchids and 36 species of rhododendron, 400 species of medicinal plants amidst virgin territory. Sikkim’s enjoys a unique geographical position because of the Himalayas and the climate condition which makes for a treasure house of botanical bounty. It is under the leadership of Shri Pawan Chamling as Chief Minister that awards and accolades have been heaped upon the state for initiatives taken to preserve and conserve the ecology and biodiversity. 34% of the land is under protected area comprising national parks, wildlife sanctuaries and biosphere reserve and with the green leadership award in 1999 the fragile ecology can be said to be in safe hands for the present. (Sikkim Development Report, 2008)

 

Several steps like banning of grazing in reserved forests since 1995, concept of Smriti Van (memorial forests) have increased awareness at local level towards caring and nurturing for the forestry in the state. The programme enables people to plant trees in memory of their loved ones at a common venue now and then during ceremonial times of birth, death marriage and the like. The state government is for scientific management of the forests to conserve biodiversity as well as to bring the economic benefits to the local communities which is the underlying principle of ecotourism.

 

There is a lot of emphasis on flowering and wild fruit varieties once the State Green Mission was launched in 2006 and celebrated on 15 June every year. A total of 2500000 seedlings are being planted by 2015 under this scheme. Alongside is another unique event called the Ten Minutes to Earth programme conceived by the Chief Minister which involves everyone in Sikkim to commit 10 minutes to the earth by planting a sapling since July 15, 2009 (10.30a.m.) This is supportive of the United Nations Environment Programme (UNEP) of billion trees campaign. The involvement of the Sikkimese people in this venture wholeheartedly reflects on their concern and enthusiasm and love for the environment while this helps in climate change for the better. The estimate of over 1500000 seedlings to be planted by 2015 under this programme in Sikkim has been successful. With financial assistance and expertise from the Japan International Cooperation Agency (JICA) from 2010-11 for a 10 year period, Sikkim’s biodiversity and forestry has been provided the best for security and safety of its natural environment. (ENVIS, Sikkim, 2013)

 

In 2013 the ‘Paryavaran Mahotsav’ was declared starting June 15-30 at the Tathagata Tsal in Rabongla, south Sikkim which has been another major green initiative encompassing both the earlier above programmes. It is the only one of a kind in the world and reflects on the nature worship which the people of Sikkim have been acquainted with as part of their tradition. Sikkim with just over 7,096 sq kms in total area has recorded forest area of 47.34% as per Forest Survey of India information. Indeed the thought of Kahlil Gibran is most appropriate that “Trees are poems that the earth writes upon the sky.”

 

Sikkim has the potential of natural beauty and cultural attractions to become an ecotourism destination and initiatives have been made by the government and private sector in this direction. Tourism in Sikkim has a history of the arrival of botanists, Buddhist scholars and mountaineers since the time of the British Raj in India beginning in 1889 with the posting of the British political officer Claude White. (Dong, 2011) Thereafter, as a state in India, it has been making much headway over other north-eastern states in tourism.    However, much more still needs to be done in terms of management, infrastructure and training to generate greater awareness due to competition with neigbouring areas so as to ensure economic benefits to the local community from this specialized form of tourism namely ecotourism.

 

Apart from above, eco-education, eco-clubs, eco-highways  exist in Sikkim to spread awareness and concern amongst the growing youngsters and  the nature interpretation centres with eco-guides are being made available  for tourist purpose to  provide information on biodiversity and these are built near to the ecological gardens exhibiting the rare flora found in the state. The Climate Change cell monitors impacts in Sikkim given that the Himalayan belt is said to be the most sensitive area for any climatic changes at global level. The need for caution is seen in that projections on average mean warming of the Asian landmass is to be about 3 degreesC by 2050 and about 5 degreesC in 2080 with much higher rates for the Tibetan plateau as per the Intergovernmental Panel on Climate change (IPCC). (FEM, Sikkim, 2015)

The cultural material aspect of tourism has been taken up with creation of new religious sites like the Siddhesvara Dham in Solophok which is 5kms from the south district capital of Namchi. (Sikkim Today, 2012) The statues of the Tathagata at Rabong, of Guru Rimpoche at Namchi and 108 feet statue of Lord Shiva with the mighty Himalayas in the backdrop has made popular the tourism circle in Sikkim. What requires vision and imagination for any great venture  has been now concretized for the world to see in a place like Sikkim which is really developing itself to becoming one of the ‘unique eco-destinations’  in the subcontinent and would be striving to be recognized so. It would be wonderful if considerable number of the tourists who visit Sikkim were eco-tourists having knowledge already of eco-philosophy and show genuine concern for development of the local communities and their way of life located in the Himalayas. Nevertheless, a simple tourist has all the potential to become an eco-tourist with time. It is imperative for all of us to learn and live with this philosophy which reaches out to each and everyone to be concerned about your community and the environment you are living in as the survival of mankind depends on the efforts made or started by every small community living in a remote part of the world such as ours.

 

There is still further scope of developing eco-philosophy and it is said that each can contribute towards that end. The emphasis is on the spiritual in man which existed even much earlier in the olden days of the Vedas and Upanishads with the aim to lead man out from slumber towards wisdom and works towards sustaining the ecology for human safety and happiness on a large scale. And hopefully help do away with the hatred and greed that prevails in so many places in present times.

 

CONCLUSION:

Putting it simply Himalayan eco-philosophy is the ultimate philosophy that has the ability to match human compassion and genuine concern for the conservation of nature. The need to exercise caution and not deliberately hurt another and show gentleness towards all fellow beings is inherent in the thought and outlook of the hill people who lead simple lives and derive their sustenance from the natural surroundings. The caves in the hills have provided refuge for sages and opportunities for better understanding of life’s purpose and inheritance of man from nature. People are aware and constantly reminded by their religious philosophy of the transience of life itself and so the importance of being less wasteful, frugal, and economic in their habits. This coincides with the principles of ecotourism of the need to ‘reduce’, ‘reuse’, ‘recycle’ what requirements people have with the wide choices available in the  market economy at their doorstep. As philosophy makes people think and participate in the societal problems through the interrelationships they have with each other so eco-philosophy would take the people to newer heights of peace and happiness in their constant touch with the natural world.

 

Environmental responsibility is the concern of all the people living on this earth and responsible travel is as important, this can be summed up in the words of Zen Buddhists ‘Tonight we have offered candles, incense, fruit and tea, chanted sutras and dharani. Whatever merit comes to us from these offerings we now return to the earth, sea and sky. May our air be left pure! May our waters be clean! May our earth be restored! May all beings attain Buddhahood!’ (Kraft, 1992)

 

In Sikkim the environment has been the centre of focus in the development programme and emphasis is on eco-friendly enterprises while green governance aims to bring the required harmony between its people and economic benefits that can be accrued for them. The government is all out to manage forest in a sustainable manner and conserve the biodiversity. Nature is undoubtedly a storehouse of ideas and source of inspiration for all kinds of persons like philosophers, poets, artists, musicians and also scientists. There is sheer  magic as in the transformation of a caterpillar to a butterfly and nature keeps her secrets closely guarded but opens up to those with the inquiring mind and those willing to put in hard work. By keeping close in our minds the words of the Arthava Veda: “What of thee I dig out, let that quickly grow, Ever let me not hit at thy vitals, or thy heart,” needs to continue to lie at the heart of conservation philosophy for our planet to be safe for the coming generations. (Arrawatia and Tambe, 2012) Any future course of action has to be based on the inherent understanding of the importance of nature which provides the livelihood for many people in the state, and the role of the leadership is of utmost importance which will provide the thrust on eco-philosophy to be implemented and be successful as part of the Himalayan philosophy.

 

REFERENCES:

1.       Drengson, Alan (1999) ‘Ecophilosophy, Ecosophy and the Deep Ecology Movement: An Overview’, www.ecospherics.net/pages/DrengEcophil.html.

2.       Arrawatia, M.L. and Tambe, Sandeep (editors), (2012), Climate Change in Sikkim, Patterns, Impacts and Initiatives, published by Information and Public Relations Department, Government of Sikkim, Gangtok. (pg-51-55)

3.       Dong, P.K. (2011) ‘Tourism,’ Sikkim’s Raj Bhavan, Department of Information and Public Relations, Government of Sikkim, Gangtok.

4.       Epstein, Ronald (2011), The Inner Ecology: Buddhist Ethics and Practice, Dharma Realm Buddhist University, San Francisco State university, http://www.slideshare.net/anthony_

5.       Foster, John Bellamy (2001) ‘Marx’s Ecology, Materialism and Nature’, published in India under special arrangement with Monthly Review Foundation, New York.

6.       Forestry and Environment Mission (FEM),   Sikkim-2015, Forests Environment and Wildlife Management Department Government of Sikkim.

7.       Kraft, Kenneth (1992) ‘The Greening of Buddhist Practice’, http:www.crosscurrents.org/green

8.       Palmo, Ani Karma Sonam (2012) ‘Basic Buddhist Teachings’, edited by Tenzin C. Tashi,  Namgyal Institute of Tibetology, Gangtok, Sikkim.

9.       Saifulin, Murad and the late Dixon, R. Richard (edited 1984) Dictionary of Philosophy, Translated from the Russian, Progress Publishers, Moscow.

10.      Skolimowski, Henryk (1974) ‘What is ecophilosophy? Some founding principles’ www.maaber.org/eighth_issue/deep_ecology1e.htm

11.     Skolimowski, Henryk (2008) ‘Ecological humanism: An answer to ‘Where do we go from here?’ http://www.ecophilosophy.org/articles.html.

12.     Skolimowski, Henryk (2008) ‘Ecophilosophy in an Historical Perspective’, http://www.ecophilosophy.org.articles.html

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15.     Singh, Randhir (2009), ‘Contemporary Ecological Crisis A Marxist View,’ Aakar Books, New Delhi

16.     Selsam, Howard (2011) ‘What is philosophy’, A Marxist introduction, Biblia, Kolkota.

17.     Sankrityayan, Rahul (2011) ‘The Supreme Buddha’, Samyak Prakashan, New Delhi.

18.     Sikkim  Enabling Qualitative Development Vol. VI (2012) Speeches of the Chief Minister Pawan Chamling, Information and Public Relations Department, Government of Sikkim,  Surya Printographics, New Delhi.

19.     Sikkim Today Vol. XII//Issue no 1. January-March 2012, Siddhesvara Dham: India’s most innovative and unique Tourism project Award 2010-11.

20.     Sikkim Paryavaran Mahotsav (2013), (ENVIS), Forests, Environment and Wildlife Management Department, Government of Sikkim.

21.     White, Lynn JR (1969) ‘The Historical Roots of our Ecological crisis’, http://www.asa3.org/ASA/PSCF/196

22.   Wangchuk, Pema and Zulca, Mita (2007) ‘Khangchendzonga: Sacred Summit’, Little Kingdom Pvt. Ltd Gangtok, Sikkim.