A Yogic Response to the Environmental Crisis and Its Religious, Political, and Economic Origins

LMU/LLS Theses and Dissertations Spring 2020 A Man-Made Disaster: A Yogic Response to the Environmental Crisis and its Religious, Political, and Economic Origins Grace Ludwing Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/etd Part of the Religion Commons Recommended Citation Ludwing, Grace, "A Man-Made Disaster: A Yogic Response to the Environmental Crisis and its Religious, Political, and Economic Origins" (2020). LMU/LLS Theses and Dissertations. 947. https://digitalcommons.lmu.edu/etd/947 This Thesis is brought to you for free and open access by Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in LMU/LLS Theses and Dissertations by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. Loyola Marymount University A Man-Made Disaster: A Yogic Response to the Environmental Crisis and its Religious, Political, and Economic Origins A Thesis Submitted to the Faculty of the Division of Yoga Studies in Candidacy for the Degree of Master of Arts in Yoga Studies by Grace Ludwig Page 2 Contents Introduction…………………………………………………………………………………3 1. The Religious, Political, and Economic History of the Ecological Crisis……………..8 2. Advaita-Vedānta as our Current Model of Modern Yoga……………………………..14 3. The Jain, Buddhist, and Sā�khyan Perspectives on Ecology…………………………22 4. Practical Yogic Solutions for the Ecological Crisis………………………………..….37 Conclusion: A Man-Made “Disaster”……………………..………………………………48 Bibliography……………………………………………………………………………….53 Page 3 Introduction “We stand now where two roads diverge. But unlike the roads in Robert Frost's familiar poem, they are not equally fair. The road we have long been traveling is deceptively easy, a smooth superhighway on which we progress with great speed, but at its end lies disaster. The other fork of the road — the one less traveled by — offers our last, our only chance to reach a destination that assures the preservation of the earth.” ― Rachel Carson, Silent Spring In 1962, Rachel Carson published a book that changed the course of public health and agricultural systems in the United States. Silent Spring was the first of its kind; it was the first book to gather all existing evidence on the risk of the use of pesticides in the growing of crops which led to the establishment of the U.S. Environmental Protection Agency in 1970, and raised public awareness on the subject of environmental destruction and the effects it has on human health as a whole. Though Carson was first and foremost a biologist, she warned her readers about the “control of nature” as a societal flaw, describing this mindset as an idea “conceived in arrogance, born of the Neanderthal age of biology and philosophy, where it was supposed that nature exists for the convenience of man” (Carson, 1962, 297). Her research sparked interest amongst the public and did make great change at the time; yet, here we are, almost sixty years later still struggling with the same environmental devastation that Carson warned about, and to an even greater extent. We are facing the same fork in the road Carson paved for us; why haven’t we been able to make the right choice? The concentration of CO2 in our atmosphere is the highest it has ever been in the last 800,000 years, due largely to the combustion of fossil fuels that come from a number of human-made sources (Nunez, 2019). Glaciers are melting, sea levels are rising, wildlife populations are going extinct at alarming rates, and it is clear that if this continues for Page 4 much longer Mother Nature will take matters into her own hands, likely ending in a catastrophic elimination of humanity as we know it. Even as I write, I sit in my apartment quarantined from the rest of the world for an undetermined amount of time due to the unprecedented global pandemic of the Coronavirus, an event that the world has not seen the likes of since the Spanish flu of 1918. Though Coronavirus cannot currently be linked directly to the climate crisis, it may be a glimpse into the future, as it is a direct result of human intervention and exploitation of the natural world. Much like the other pandemics of the past century, Coronavirus is a zoonotic disease, emerging from nonhuman animals, that would not have made it to the human population had it not been for “a global wildlife trade worth billions of dollars, agricultural intensification, deforestation, and urbanization are bringing people closer to animals” (Brulliard, 2020, Washington Post) that ultimately gives viruses greater opportunity for infecting humans. Furthermore, if climate change continues to destabilize the natural world, we will most certainly see “scrambling ecosystems, collapsing habitats, rewiring wildlife” (Wallace-Wells, 2020, Intelligencer) that are essentially breeding grounds for new and stronger viruses and bacteria. Coincidentally, the rise in greenhouse gas emissions has correlated with the rise in popularity of Yoga in the Western world and the creation of the Yoga industry. According to National Geographic (Nunez, 2019), greenhouse gas emissions have increased by more than a third since the Industrial Revolution, and Yoga practitioners in the West have seen a similar exponential increase over the last century. Wonderful! You may be thinking. Aren’t Yogis the epitome of peace, love, and equanimity? Unfortunately, while these may be at the foundation of Yoga’s philosophical teachings, in recent years Yogis have not been shown to be at the forefront of environmental activism. In fact, one study shows that Yogis Page 5 are actually less likely to make pro-environmental choices than non-Yogis are (Weisner & Cameron, 2020, 1). This is likely because modern “pop culture” Yoga adheres to the Western consumer-based Capitalist framework that we know to be one of the leading contributors to the climate crisis. As explained by Andrea Jain in Selling Yoga, “the most successful attempts at diffusion [of Yoga into Western culture] occurred when proponents consistently did concede to consumer cultural trends. These were most often the postural yoga proponents” (2015, 71). As Jain puts it, “postural yoga reflects the dominant religio- philosophical mode of consumer culture, which links the self to the body so that the attainment of health and beauty is central to the transformative, and transcendent process of self-development” (2015, 105). In other words, the “goal” of modern Yoga—which could be debated at length, but in short can be summed up as a “means to prevent more suffering” (Jain, 2015, 107)—cannot be achieved without active participation in the consumer-based culture of capitalist society. While this is troubling, Yogis are not the only culprits contributing to Western capitalism, nor is Western capitalism the only contributor to the environmental crisis. In fact, the roots of the environmental crisis may be traced all the way back to the beginning of Western culture itself, with the introduction of the patriarchy through Christianity. Christianity advocates for a dualistic relationship between Man and nature—and let me be frank, I do not mean “Man” including all of humanity, but Man alone—which ultimately led to mindsets that feel entitled to the exploitation of women and non-human beings. This is outlined in the Bible, as God says: “Let Us make man in Our image, after Our likeness, to rule over the fish of the sea and the birds of the air, over the livestock, and over all the earth itself and every creature that crawls upon it” (Genesis 1:26, Holy Bible). Fast- Page 6 forward a few hundred years, and we see that the combination of Christian dualism and Western technology has made for an incredibly anthropocentric and patriarchal society that can’t help but overtake and destroy the natural world. What’s more, these ideals are so strong and so ingrained in human society today that even traditions that attempt to promote a symbiotic relationship with nature are unable to make change, for Western culture and behavior is an underlying component in the understanding of any new framework it comes into contact with. Though Yoga in the West advertises a lifestyle of unity and peace with the world around us, it is, in actuality, creating a population of people ultimately unaffected and unconcerned with the world around them, for Yogic teachings have been misinterpreted and misconstrued when taught through the Western lens. Why is it that the practice of Yoga in the West has become a means to disassociate with the world around us? And can Yoga, as it is understood in today’s context or from the various philosophies that it encompasses, be used as a tool for ecological social change despite the current trajectory of consumer-oriented Yoga? I feel strongly that the modern Western interpretation of Yoga is far from reaching its full potential, and while it is currently inhibiting positive ecological progress, if it is re-examined and re-structured, Yoga has the power to make all the difference. This paper aims to answer questions such as these, as well as provide suggestions for utilizing Yogic practices as a means for combating the climate crisis. The combined philosophies of Buddhism, Jainism, and Sā�khya that are key components of the Yogic framework can provide answers and solutions to the underlying causes and challenges of the global ecological crisis. To begin, this paper will provide an overview of the historical, Page 7 religious, and political roots of the climate crisis. Following will be an analysis of the philosophical teachings within Hinduism that are misconstrued within Western Yogic teachings and are preventing the practice of Yoga from contributing positively to the environmental crisis.

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