Compare philosophical Daoist notions of nature with the emerging discourses in the West of Spiritual Ecology - Essay Example

Comparison of Philosophical Daoist Notions of Nature with the Emerging Dis s in the West of “Spiritual Ecology” Introduction Whereas the west’s ‘spiritual ecology’ calls for “a spiritual response to the ecological crisis”, Daoist approach, to nature, itself responds to this demand to a large extent. Western discourses on ‘spiritual ecology’ primarily connect the spiritual awareness of the sanctity of nature and natural orders with environmentalism and ecology. A spiritual ecologist believes that since spirituality dominates a significant part of human life, it can be manipulated to change and, in cases, to alter man’s perspective towards nature and the universe in order for a better inhabitable environmental status. In this regard, discourses on ‘spiritual ecology’ pivots on man’s religiosity and its connection with environment and ecology. On the contrary, religiosity and nature stand on the two opposite ends of the same continuum. Daoism is more of a philosophy, than religion, which includes spirituality that is indispensably connected with human being’s harmonious position amid the sacred order of the universe. Features of Spiritual Ecology and Daoism Discourses on ‘Spiritual ecology’, in the first place, put emphasis on the idea that “The major problems in the world are the result of the difference between the way nature works and the way man thinks.” (Dahua 26) Opposing the technocratic industrial view that nature is a mere tool to be handled in order for the development of human being, ‘spiritual ecology’ asserts that nature is to be viewed as an organic whole of which man himself is an integrated part. Such view assumes that man’s activities must not disturb the sanctity of the natural order. Essentially Daoism holds the same view of the universe as well as the nature. Though the term ‘Daoism’ is often mistakenly used to refer to religion, it truly refers to a broader idea about the existence of human life and the universe. According to the Oxford Dictionary, ‘Dao’ is “an absolute entity which is the source of the universe; the way in which this absolute entity functions” (). In Daoism Lao Tzu asserts the transcendental qualities of Dao in the following sentence, “There is a thing, formless yet complete. Before heaven and earth it existed. Without sound, without substance, it stands alone and unchanging. It is all-pervading and unfailing. We do not know its name, but we call it Dao” (Lao Tzu, quoted in “On Truth and Reality”). According to Daoism, man is an integral part of how the immense unity of this universe functions. Therefore, man’s happiness and salvation lie in his or her knowledge about the Dao, in other words, about how the immense entity of the universe functions. Obviously, Daoism also puts emphasis on the fact that man should lead his or her life in harmony with Dao. Daoism includes man and nature, spirituality and devotion to nature on the same continuum. Man Position in Nature according to Daoism and Spiritual Ecology Uniting with Dao through Nature is considered to be the ultimate goal of human life in Daoism. As to the goal of human life, Lao Tzu, one of the central figures of Daoism, notes, “Being one with nature, the sage is in accord with the Dao” (Lao Tzu, “On Truth and Reality”). The concept of Dao in Daoism is more philosophical than doctrinal. Since Daoism asserts that man needs to know about his or her role in the greater way how the universe or nature functions, he or she is assigned with any dominion over the nature; rather man is entrusted with a responsibility to grow a harmonious relationship with natural orders and functions. Referring to this environment-friendly aspect of Daoism, Chen Xia comments, “Chinese Daoism rejects such idea that humans have dominion over the earth and its other inhabitants. Nature in Daoism is something of great value in and for itself.” (2) But in Daoism, the universe as well as the nature is infused in the existence of Dao. Indeed Dao represents both the universe and the way it functions. In this regard, Lao Tzu says, “it stands alone and unchanging” (Quoted in “On Truth and Reality”). But Dao is also “all-pervading” (Lao Tzu, Quoted in “On Truth and Reality”). Therefore, the universe or nature can be considered as the existence of Dao. Indigenous Wisdom and Daoist View of Man-nature Relationship A Daoist needs to acquire what ‘spiritual ecology’ calls ‘indigenous wisdom’. In discourses on ‘spiritual ecology’, the term ‘indigenous wisdom’ refers to a man’s knowledge about the world in relation to the society and land where he or she lives. It often acknowledges a man’s knowledge of “symbiotic relationship with an animate nature” (Berry 45). Knowledge of one’s symbiotic relationship with nature necessarily makes him or her aware of the implications and impacts of their actions on future generations. A balanced spiritual ecological view of man-nature relationship asserts the following: “The present urgency is to begin thinking within the context of the whole planet, the integral earth community with all its human and other-than-human components” (Berry 34). In the Daodejing, such symbiotic relationship is described as following: “Man abides by Earth, Earth by Heaven, Heaven by Dao, Dao by Nature” (Wang 23). A Daoist worldview tends to ensure a sustainable development while keeping the orders of nature intact. A Daoist essentially views that man has to play a non-interference role in an ecological chain where , “Man, Earth, Heaven, Dao and Nature” (Wang 30) cohabit in an organic harmony. Since Daoism means “letting things to be their natural way” (Wang 72), and “the Heavenly Way is Non-interference” (Wang 73), a Daoist must let “things follow their natural phases” (Wang 73). Conclusion Whereas ‘spiritual ecology’ demands a spiritual point of view to reassess man’s position in nature, Daoism itself views man as an integral part of nature. Neither ‘spiritual ecology’ nor ‘Daoism’ acknowledges man’s dominion over nature. Rather both of them put emphasis on man’s awareness of their position in a world where he or she should not disturb the harmony of things. Thus both ‘spiritual ecology’ and Daoism ensure a bio-diverse and sustainable world. Works Cited Berry, Thomas. The Sacred Universe. Essays edited by Mary Evelyn Tucker. Columbia University Press, New York, 2009 Dahua, Cui. “Daoist Thought and its Implications in Modern Times”, Literature, History and Philosophy. 1995, Vol. 1 Lao Tzu, quoted in On Truth and reality, “Ancient Eastern Philosophy”, 03 November, 2009. Available at Wang, Ming. Taipingjing he jiao, Beijing: Chinese Book Press, 1960 Xia, Chen. “Daoism and Environment Protection”, 13 November, 2012. Available at Read More