In studies on religion, we see that religion in general helps us find meaning in uncertainty and strength despite obstacles, yet it also maintains the status quo.1 Many societal norms and structures that are tied to traditional religious morality remain unquestioned, despite no longer being practical to the modern man. That said, it’s interesting how often we pit religion and progress against each other when each side would benefit from the other!
Scientific discoveries and technological innovations are only meaningful insofar as they are somehow relevant to the human experience and our understanding of the world—or, to the religious person, this refers to our understanding of God’s creation. Whereas western spirituality seems to prioritize a hierarchical and individualist outlook, eastern spirituality in general seems to focus more on harmony and integration into the world.2
In the past few decades, there has been a recognition of how much the individualist worldview has made the earth uninhabitable for most people. Our connection with nature has been disrupted by our insatiable desire to control and manipulate resources as we compete for and hoard finite materials, leading to most, if not all, of the issues that the Sustainable Development Goals are trying to address. The philosopher Arne Naess has introduced the concept of “Deep Ecology” in the hopes of reconnecting us with the world and somehow undoing all the damage we have done.3
Whereas the dominant/individualist worldview prioritizes material growth, consumerism, and the exploitation of natural resources, the Deep Ecology perspective encourages sharing limited resources, recycling, and a renewed respect for other life on earth. Deep Ecology is very much aligned with religious philosophy. In his 2015 encyclical Laudato Si', Pope Francis stressed the importance of caring for God's creation.4 In Filipino folk belief, nature is filled with spirits, and so caring for nature can also mean acknowledging our duty to our invisible kapwa, our spiritual neighbors. Aligning our efforts with these religious and deeply-held cultural values allows us to recover ancestral ways of living in harmony with the land.5
Religion can be integrated in our efforts towards sustainability, as shown in the Anuvrat Movement, inspired by Jainism, which promotes eco-conscious living.6 In Bhutan, the Buddhist teacher Dzongsar Jamyang Khyentse Rinpoche started the Samdrup Jongkhar Initiative that encourages people to reconsider their understanding of “waste”—rather than something discarded, it can be something returned to the cycle of matter.7 As Anthony Le Duc argued, religion in Asia is very much aligned with our SDGs, as it encourages harmony with rather than dominance over nature.8
Although we differ in beliefs, these beliefs are ingrained in the hearts and minds of people, and it is necessary to revisit its true potential to bring us back into spiritual contact with the world that birthed us.
More Resources
This essay was first submitted to a graduate class on Asian religions and philosophies, under Dr. Joefe Santarita, former dean of the Asian Center of the University of the Philippines in Diliman, Quezon City.
Basedau, M., Gobien, S., & Prediger, S. (2017). The ambivalent role of religion in sustainable development: A review of the empirical evidence. GIGA German Institute of Global and Area Studies.
Watts, A. (1966). The book: On the taboo of knowing who you are. Pantheon Books.
Devall, B. & Sessions, G. (1993). Deep ecology: Living as if nature mattered. In R. Walsh & F. Vaughan (Eds.), Paths beyond the ego (pp.242-245). Jeremy P Tarcher/Penguin.
Meneses, K. (2019). Pakikipagkapwa: A Filipino value in attempt to counter biodiversity and cultural diversity loss. Solidarity: The Journal of Catholic Social Thought and Secular Ethics, 8(1), Article 3. Source.
Reading, M. (2019). The Anuvrat Movement: A case study of Jain-inspired ethical and eco-conscious living. Religions, 10(11), 636. Source.