Buddhism and the earth : environmental thought in early Buddhist philosophy

Introduction Fundamental to the philosophy of Buddhism, is the insight that there is "unsatisfactohness" (dukkha) in the world and that it can be eliminated through the practice of the Noble Eight Fold Path. Buddhism also maintains that the world as we experience and entities that exist are bereft of any substantiality. Instead existence is manifest through dependent origination. All things are conditional; nothing is permanent. However, inherent in this dependent existence is the interconnectedness of all beings and their subjection to the cosmic law of karma. Part of cultivating the Eight Fold path includes a deep compassion for all other living things, 'trapped' within this cycle of dependent origination. This compassion or empathy (karuna) is crucial to the Buddhist path to enlightenment. It is this emphasis on karuna that shows itself in Mahayana Buddhism with respect to the theory of the boddhisatva (or Buddha-to-be) since the boddhisatva willingly postpones his/her own enlightenment to help others on the same path. One of the ramifications of the theory of dependent origination is that there is no anthropocentric bias placed on humans over the natural world. Paradoxically the doctrine of non-self becomes an ontology within Buddhism, culminating in the Mayahana realization that a common boundary exists between samsara and nirvana. Essential to this ontology is the life of dharma or a moral life. Ethics is not separated from ontology. As my thesis will show, this basic outlook of Buddhism has implications toward our understanding of the Buddhist world-view with respect to the current human predicament concerning the environment. While humans are the only ones who can 4 attain "Buddhahood", it is because of our ability to understand what it means to follow the Eight fold path and act accordingly. Because of the interconnectedness of all entities {dharmas), there is an ontological necessity to eliminate suffering and 'save the earth' because if we allow the earth to suffer, we ALL suffer. This can be understood as an ethical outlook which can be applied to our interaction with and treatment of the natural environment or environment in the broadest sense, not just trees plants rocks etc. It is an approach to samsara and all within it. It has been argued that there is no ontology in Buddhism due to its doctrine of "non-self". However, it is a goal of this thesis to argue that there does exist an original ontology in Buddhism; that according to it, the nature of Being is essentially neither "Being nor non-being nor not non-being" as illustrated by Nagarjuna. Within this ontology is engrained an ethic or 'right path' (samma marga) that is fundamental to our being and this includes a compassionate relationship to our environment. In this dissertation I endeavour to trace the implications that the Buddhist worldview has for the environmental issues that assail us in our age of technology. I will explore questions such as: can the Buddhist way of thinking help us comprehend and possibly resolve the environmental problems of our day and age? Are there any current environmental theories which are comparable to or share common ground with the classical Buddhist doctrines? I will elucidate some fundamental doctrines of early Buddhism from an environmental perspective as well as identify some comparable modern environmental theories such as deep ecology and general systems theory, that seem to share in the wisdom of classical Buddhism and have much to gain from a deeper appreciation of Buddhism.

Dr. A. Leon Hatzan letters,1926, 1932-1940, n.d.

Alexander Leon Hatzan (1864-1941), a native of Belgium, was a self-described medical doctor, missionary, academic and some time herbalist. In 1918 he moved to Niagara Falls, first living on Clifton Avenue (now Zimmerman Ave.), later moving to the River Road home he shared with his wife Ada Beatrice Rolston (1882-1975). He was the author of three books and at least four known music scores. He was heavily involved in the promotion of his books and his music. The correspondence is chiefly in reply to gifts of books and/or music sent by Hatzan to the recipients or in reply to requests for speaking engagements. Hatzan died on October 7, 1941 while visiting Vancouver, BC.

Ojibwe Elders' Experiences of Peace: To Teach Our Well-Being With the Earth

This research focuses on exploring the Anishinaabek/Ojibwe worldview founded upon the spiritual relationship with Mother Earth as the Anishinaabek view of peace to teach our well-being with earth. This research explores the experiences of four 21st century traditional Anishinaabek elders through describing their ways of knowing and of being as it relates to the Anishinaabek worldview of respect and peace with nature. This respect for Mother Earth and respecting earth’s way−akii-bimaadizi is articulated and shared regarding elders’ experiences of teaching our well-being with earth−Akinomaage mino akii-ayaa and is based upon Anishinaabek spirituality. This research details the Anishinaabek worldview from the elders’ shared experiences of earth as teacher and elder. Ten themes emerged from the data. These themes included (a) going back to our original gifts and instructions/building your sacred bundle/sharing your sacred bundle, (b) wisdom−nbwaakaawin: connecting the dots/original instructions/medicine−mshkiki/environmental consciousness, (c) sacred teachings/learning from the elders, (d) relationships/honoring elders/eldership, (e) political experiences and awareness, (f) a way of being in Anishinaabek research, (g) survival, (h) peace is our worldview demonstrated, (i) be aware of colonialistic thinking, (j) Akinomaage: earth as context. The researcher also shares her reflections as a researcher and as an Anishinaabekwe: Ojibwe woman.

Letter - Col. Frank C. McCordick to daughter Doris

A letter from Col. Frank C. McCordick to his daughter, no date is provided, but it is sometime shortly after Christmas. He asks about Christmas gifts and mentions items he has sent her from Christmas.

Letter - E.C. Schmon to Arthur A. Schmon, 6 March 1919

Eleanore Celeste begins by discussing her birthday gifts she received from friends and family. There is talk that Arthur might soon be release from the army. She also mentions she is teaching higher grades and she finds it "very hard". The children of celebrities in Newark attend the school she is currently placed. The letter is labelled number 242.

Letter - E.C. Schmon to Arthur A. Schmon, 12 December 1918

The letter begins with discussion of Xmas gifts. Arthur is sending a German helmet souvenir and Eleanore Celeste plans to put it in their den. She then talks about Spanish influenza spreading "there are hundreds of new cases reported every day..." This letter is labelled number 201.

Letter - E.C. Schmon to Arthur A. Schmon, 22 & 23 November 1919

Eleanore Celeste mentions a visit to Rahway with her sister. She also discusses Xmas gifts she is sewing. The letters are labelled number 51, 52 and 53.