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The Dao of Nature: Daoist Principles for a Sustainable Future BY GREGORY RIPLEY
also provides food for animals, insects, and so on, as the nutrients go back into the rest of the system. When we lead simpler, more frugal lives, we free up more resources for others. Being humble as a species means we can regain a place in the greater system of nature that does not throw off the equilibrium of the biosphere. An example of this humility could be looking to nature for inspiration when trying to find solutions to our environmental or technological challenges, as with biomimicry (and the second princi - ple above). Modern people in the Industrial Age took an immensely arrogant stance in the world. We thought we could do a better job designing things than nature, often with unintended consequences, which proved detrimental to the health of the biosphere. In fact, the phrase translated above as “humility” is more literally “not daring to be first in the world” or “not putting oneself above the world”. The well-known meme of ego versus eco might come to mind here. We can also think about humility in terms of possessions. We tend to become very attached to things that we “own”. We tend to think if we own something we can do whatever we want with it, even extend- ing this to the earth itself through owning a parcel of land. A more realistic and sustainable attitude might be that we are simply care- takers while we own something. If we are fortunate enough to own a piece of land, we bear some responsibility for the health and welfare of that land and the many beings that dwell there.
Daoism is an ancient philosophical and religious tradition that de - veloped in China over 2000 years ago. While mainly known in the West through its most foundational text, the Daode Jing , Daoism is a living tradition that has always valued a harmonious relationship with the natural world. The core of its teachings has remained constant through its many historical developments, and Daoists have always sought to maintain this relationship. This continues into the present day. As we seek to adapt to the realities of climate change, and mit- igate, if not reverse the worst effects of human-driven global warm - ing and habitat destruction, Daoist principles and ethical values have much wisdom to offer towards building a sustainable future. Daoists in China have been among the leaders in serving as role models for sustainable solutions in modern times, formulating a state- ment on ecology as well as developing a network of “Daoist Ecological Temples”, some of which double in function as ecological education centers. The “Daoist Faith Statement on Ecology” lists four guiding principles beneficial to the relationship between humanity and nature: 1. Follow the Earth: Human beings should help everything grow according to its own way. We should cultivate the way of non-ac- tion and let nature be itself. 2. Harmonize with Nature: Someone who understands this point does not exploit nature but will treat it well and learn from it. It is obvious that in the long run, the excessive use of nature will bring about disaster, even the extinction of humanity. 3. Avoid Too Much Success: If the pursuit of development runs counter to the harmony and balance of nature, even if it is of great immediate interest and profit, people should restrain themselves from it. Insatiable human desire will lead to the over-exploitation of natural resources. 4. Find Affluence in Biodiversity: Daoism has a unique sense of value in that it judges affluence by the number of different spe - cies. If all things in the universe grow well, then a society is a com - munity of affluence. If not, this kingdom is on the decline. This view encourages both government and people to take good care of nature. This thought is a special contribution by Daoism to the con - servation of nature. While a modern formulation, these four principles harken back to the roots of Daoism and the first Daoist values explicitly expressed as such, often referred to as “Laozi’s Three Treasures” from Chapter 67 of the Daode Jing : “I have three treasures which I cherish and hold dear; compassion, simplicity, and humility.” Compassion for other beings — humans as well as other life form- sand humility would go a long way toward solving our environmental challenges. If we don’t feel a sense of love and compassion for life, we won’t be motivated to care for it. As the Senegalese environmentalist Baba Dioum said, “In the end we will conserve only what we love; we will love only what we understand; and we will understand only what we are taught.” Simplicity in the above quote can also be translated as frugality or economy. Nature is frugal in the sense that it does not waste anything. Everything is recycled. Because it is frugal it can also be generous. Think of the way a maple or cottonwood tree throws out thousands of seeds. This “generosity” ensures the next generation of trees, but it
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Daoism and Deep Ecology Daoism has traditionally included rules and guidelines among its ethical teachings which show a concern for the more-than-human world. For example, “The 180 Precepts of Lord Lao” from the fifth or sixth century contains many precepts that promote an attitude of con- servation and preservation of the natural world, including: Do not burn fields, wild lands, mountains, or forests. Do not carelessly cut down trees. Do not carelessly pick herbs or flowers. Do not throw poison into wells, ponds, rivers, or the ocean. Do not wantonly dig holes in the earth and thereby destroy mountains and rivers. Do not drain waterways and marshes. Do not fish or hunt and thereby harm and kill living beings. Do not dig up insects hibernating in the earth in winter. Do not carelessly climb trees to plunder nests and disturb birds’ eggs. Do not catch birds or animals in cages or nets. Do not startle birds or animals.
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PATHWAYS—Spring 24—11
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