This document discusses various spiritual traditions and their perspectives on living in harmony with nature. It outlines how Indigenous communities, Hinduism, Buddhism, Jainism, Sikhism, and Christianity emphasize respecting the environment and all life. Eco-feminism is discussed as linking respect for women and nature. Overall, the document promotes developing a deeper awareness of our connection to all creation to enable living sustainably.

1. Eco-Spirituality
COSMOTHEANDRIC SPIRITUALITY
 According to the Jesuit theologian, Fr. Samuel Rayan,
spirituality is openness to reality and a humanizing
response to the same. We let reality come, enter, touch and
move us.
 Christian spirituality is a way of life where we imitate Jesus’
way of life. It’s a putting on His life as God’s children, as
God’s chosen ones, holy, beloved, a heart of mercy,
kindness, humility, meekness and patience (Col 3:12-17).
 A spirituality based on the cosmotheandric vision would be
a deeper awareness of the sacredness of all creation, which
would lead us to live God’s own values enabling us to live a
life of harmony, respect and love with the humans and
cosmos, thus with God Himself.

2. Learning from the ‘Leavers’
 The Indigenous people are about 4% of the world
population and they live a life of harmony with their
Mother Earth and creatively use the available resources
from nature without depleting them. Central to
indigenous traditions is an awareness of the symbiotic
and intimate relationship and connectedness with
nature.
 According to Paulus Kullu, greed and pride are the
capital ‘original’ sins for Adivasis.
 Land is not a private property, rather a gift from
Singbonga and the land is handed over to them by
their ancestors. Many tribes like Mundas and Oraons
of Jharkhand pay homage to the Mother Earth before
they begin any work.

3.  The tribals live in harmony with all of the creatures of
the earth on which they depend for food and shelter
and they consider themselves as a strand in the web of
nature.
 The spirit of the ancestors and their sweat and blood
make the land sacred for the tribals. The Santals of
Chotanagpur invoke the blessings of the gods and
spirits and particularly the Mother Earth.
 They have intimate invocations to Mother Earth at the
time of sowing seeds.
 We pray to you:
 For every seed we sow let there be twelve
 And let not disease attack them.
 If they attack, please subdue them.

4.  Do not allow weeds and grass to grow among our
crops.
 Let the earth be green with our crops.
 Let there be no hindrance to our movements.
 Let there prevail among us
 The mutual love and goodwill.
 When our animals, the goats, the cows, the cattle are
grazing
 Let them not be devoured by wild animals,
 Let the tigers leave them alone
 And let them return home safe.
 Bring us the rain-bearing clouds in time and with
plenty of rains
 Let the earth be fresh and green.

5. Cosmos as Extended Family
 Like the indigenous traditions of a harmonious living,
Hindu philosophy and spirituality promote the
sacredness of life and care for the earth. Our Indian
seers advice to treat all other species like their own
children (Srimad-Bhagavatam, 7.14.9).
 In Yajurved, there is a ban on the killing of animals and
service to animals is considered a heavenly activity:
“No person should kill animals helpful to all and by
serving them one should obtain heaven” (13.47).
 The King is advised to punish any individual who kills
animals: “O ! King ! You should never kill animals like
bullocks useful for agriculture or like cows which give
us milk and all other helpful animals and must punish
those who kill or do harm to such animals”
(Yajurved,13.49).

6.  In Narasimhapurana, killing and roasting of birds for
eating is considered a sin: “O ! Wicked man! If you
roasted a bird then your bathing in sacred rivers,
pilgrimage, worship and yajnas are useless”
(Narasimhapurana, 13.44).
 According to Bhumisukta, human beings are not
supposed to exploit Mother Earth, but enjoy her
blessings because the earth is their home and own
family. O mother, with your oceans, rivers and other
bodies of water, you give us land to grow grains, on
which our survival depends. Please give us as much
milk, fruits, water and cereals as we need to eat and
drink (12.1.3). May you, our motherland, on whom
grow wheat, rice and barley, on whom are born five
races of mankind, be nourished by the cloud, and
loved by the rain (12.1.42).

7.  The Vedic spirituality promoted a simple life style
where an ideal house was a thatched one which could
withstand rain and wind as well as both cold and hot
weather, and says that it was first made by gods (AV.
3.12.5). Cattle, especially cows were not merely means
of livelihood but a part of the family. The agricultural
life of the Vedic people comes alive in the hymns that
describe ploughing and harvesting. The Vedic farmer
considered the field as a friend (RV.3.57.1). The
ploughing of the land, harvesting, taking care of cattle,
milking etc. were considered sacred acts in the Vedic
period. Immense happiness is brought to humans,
while ploughing the cattle. The harvest brings great
joy to the farmer and he wants to gather it with
‘hundred hands’; but one should not gather it only for
oneself but must ‘pour it out’ for all (AV 3.24.4-5).

8.  The Vedic people’s sensitivity to nature challenges modern
humans. Before cutting a tree, the Vedic man performed
the following ritual. He places a blade of grass on the spot
where the axe falls and this blade of grass is to protect the
tree and take upon itself the pain of the tree. The axe with
which the tree is cut is commanded not to inflict injury on
the tree. Before cutting, the wood cutter begs pardon from
the tree for the sins he is committing. The tree is also
prayed not to hurt the earth when the pieces are falling.
 Similarly, before building a house, the Vedic man turned in
all directions and asked permission from the birds and
other creatures there, saying that he is to build his home
and forgive him if he is disturbing their shelter.

9.  According to Manusmriti, polluting the environment,
especially the rivers and waters is a grave sin and goes
against dharma: “One should not cause urine, stool or
mucus to enter water. Anything mixed with these unholy
substances, or blood or poison should never be thrown into
water” (Manusmriti 4.56).
 The Shantiparva of the Mahabharata defines morality in
terms of ethical behaviour towards all beings: “That mode
of living which is founded on total harmlessness towards
all creatures, or in case of actual necessity, upon a
minimum of such harm, is the highest morality”
(Shantiparva 262.5-6). It is evident that the dharma of the
epics is constitutive of moral behaviour towards not only
the human beings but all creatures and living beings.

10.  According to Gita, any action is to be performed in
an attitude and disposition of non-bondage
(nishkamkarma). Such an action with detachment
and non-possessiveness upholds the integration of
the world (lokasangraha 3.25) and ‘a passionate
concern for the well-being of all beings
(sarvabhutahitairataha 5.12, 12.4).
 In the popular religiosity, we find that the rivers
and mountains have great religious significance in
Hinduism. The Himalayan mountain is considered
a great god and the river Ganga is a goddess who
came down to earth by the relentless effort of King
Bhagiratha.

11.  Besides the curative and practical usefulness of trees and
plants, they also assume sacredness as they believe that
trees and plants are believed to provide a link between
earth and heaven. That is why we find them using many
leaves and flowers for rituals and worship.
 The planting of a tree is considered a duty and there is a
beautiful ceremony prescribed for the tree plantation. He
who plants even one tree, goes directly to Heaven and
obtains Moksha (Matsya Purana, 59.159).
 The snake, the scorpion and all wild creatures have their
own place in the bosom of the Mother. The prayer was that
humans may not cross the path of these creatures and
cause harm to each other (AV.12.1.46).

12.  It is said, “one who plants one Pipal, one Neem, one
Bar, ten flowering plants or creepers, two
pomegranates, two oranges and five mango trees will
not go to hell (Varaha Purana, 172.39).
 Plants are revered as the abode of gods and goddesses.
In the Rigveda, an entire hymn is addressed to the
praise of plants (10.97).
 The virtue of a simple life has always been prized in
Hindu society. The most highly respected person in
Hindu society is the Sadhu, or sage who lives outside
normal society, in forests or caves, or travels on foot
from one town to another.

13.  This means that the search for material possessions,
and the consumption of materials and the energy it
brings, should not be allowed to dominate life.
 Life’s main purpose is to discover our spiritual nature
and the peace and fulfilment it brings. The efforts to
exploit the things of this world is considered by Hindu
teachers to be a distraction from this central purpose
of life.

14. Buddhist way of life as Love for Creation
 Buddhism, which is basically a way of life, promotes
the sacredness of life with the principle of Ahimsa
(which includes compassion and mercy) and a
detachment from this world, which is a detachment
from selfishness, passion and desires, which is the
major cause of environmental degradation.
 An important element of the Buddhist teaching is the
mindful awareness of the universality of suffering and
universal loving-kindness that upholds freedom from
enmity, injury and all forms of suffering.
 In Buddhism the Mother Earth becomes an
appropriate place to strive for the ultimate attainment
of Nirvana.

15.  The Bhikkus sat near the mountain side and
meditated beneath the sky revealing itself as a
mystery. (Theragatha,522
 An ideal life for monks is said as living a life of
detachment and dependence. They are advised to live
on alms, live in the forest (arannikanga) in the open-
air (abholasikanga) taking shelter on the root of a tree
(rukkha milikanga). The Buddha had prohibited any
unkind action even against a tree or a plant. “Even the
branch of a tree should never be cut where beneath the
shade I have ever sheltered, taken rest or slept” (Jatak,
Dvadasakanipata, 2.14,15)
 Out of 550 stories accepted as canonical by
Theravadins, half of them mention animals as the
central characters.

16.  The Jataka describes, “So! Monks, the water is to be
protected and saved by all means, you while watering
the plants, you first see their roots and circumference
where it lies and water them according to need. Do not
misuse the water for it may at any moment be difficult
for us to get” (Jataka 1:268). A monk may not cut down
a tree or dig the earth , because that would destroy
small life forms and he must not empty a vessel of
water containing, say fish, onto the ground.
 After the conversion, Ashoka began the mission of
large scale plantation and spreading the message of
non-violence (ahimsa) and he inscribed on pillars
several messages to protect the environment.

17.  One of these erected in Orissa reads; “The king…
enjoins that: medical attendance shall be made
available to both man and animal; the medicinal
herbs, the fruit trees, the roots and tubers, are to be
transplanted in those places where they are not
presently available… wells should be dug and shadowy
trees should be planted by the roadside for enjoyment
both by man and animal.”

18.  Jainism and Sikhism
 Jainism speaks strongly of the equal rights of all beings in
nature. For Jains, hurting any being results in the
thickening of one’s karma, obstructing advancement
toward liberation.
 Jain monks and nuns will sweep their path to avoid
harming insects.
 According to Sikhism, human beings share the world with
nature and other beings as fellow beings because both were
created at the same time from the same light through the
same substance. Sikh Gurus strictly warn the humans
against any attempt to control nature.
 As the birds carry no gold and the trees hope for the rain
water so are the humans to hope in the Lord who is their
provider (GGS 144).

19. Eucharist as the Celebration of the Earth
 The Eucharistic symbol bread and wine are signs of
God’s unconditional love as they are the ‘fruit of the
earth and work of the human hands.’ At the Eucharist,
we are celebrating the whole of material world that is
permeated by the divine presence of love.
 The celebration of the Eucharist invites us to a life of
celebration and koinonia (fellowship).
 From a social justice point of view, it also reminds us
about the callous and sinful actions of humans, who,
with their greed, exploit and hoard the resources of
the earth. Thus the Eucharistic mystery challenges us
to reach ourselves to one another and to the whole of
creation with a sense of duty and response-ability.

20.  A mystic like Teilhard had such an experiential insight
into this as he wrote in, Mass at the Altar of the
Universe, “I your priest, will make the whole earth my
altar and on it will offer you all the labours and
sufferings of the world.”
 A true spirituality and a meaningful celebration of the
Eucharist should awaken in us a sense of the divine
presence in the cosmos and the cosmotheandric unity
and would enable us to have a respect and reverence
for nature, which is God’s blessing to every being on
earth.

21. Eco-Feminism
 One of the movements of feminism and ecology that
emerged of late is ‘eco-feminism.’ It is a “coming
together of ecology and feminism- a coming together
brought about by those who see the link between the
domination of women and the domination of nature.”
 Women are the primary source of life and fertility. As
the Mother Earth gives birth to the whole of creation
in and through her womb (hiranyagarbha), so too are
women giving birth to life in different forms.
 They are life-givers, the nurturers, the ones in whom
the seed of life grows. Women were and often remain
the primary food gatherers, the inventors of
agriculture. Their bodies are in mysterious tune with
the cycles of the moon and the tides of the sea.

22.  It was by experiencing women as the life-givers, the
birthers of children, the food-providers, that early
humans made the image of the female the first
personification of the divine, as the goddess, the
source of all life.
 Basically, women’s attitude towards nature is one of
reverence and awe and they are primarily like the
indigenous people, the ‘keepers’ (Gen 2:15) of the
earth. They generally use what is required and do not
waste food, clothes and such rather practice simple
possibilities of recycling.
 A spirituality that emerges from eco-feminism brings
to light the potential of women, especially the Third-
World women who live a life of harmony with nature,
to bring about healing and transformation in the
wounded planet.