A trip to the Langtang Valley
Innumerable Buddhist teachers and masters mention planting the seeds of the dharma based on an understanding of the interconnectedness of all phenomena. That is to say, all things and all actions on this planet are deeply intertwined, and right actions must be cultivated to produce righteous fruits. Our actions have consequences – our desires have impacts on all forms of life from the lowliest worm to the highest eagle.
Likewise, the concepts of compassion and loving-kindness have been extolled as among the highest virtues that beings can strive for. Buddhists regularly dedicate their aspirations for the benefit of all beings, both seen and unseen. Chokyi Nyima Rinpoche, the founder of RYI and the abbot of Ka-Nying Shedrup Ling, once said, “We need to take care of our planet if we can use religion, great. If we can use technology, great. Whatever we need to do, we should do it. Knowledge is important, not merely praying or chanting, but knowledge itself. Knowledge is the tool we can use to fix this world because the world is fragile and getting darker. It’s all our responsibility to take care. Therefore we should practice being calm and kind and wise. We should practice kindfulness” (June 15, 2024).
Himalayan peoples have strong beliefs in spirit deities and environmental protectors who are said to bestow blessing, protection from disaster and disease, and provide contemplative lessons about the nature of reality. These spirits and deities are intimately connected with the natural environment. If the environment suffers, the deities become agitated and their gifts diminish whereas their anger increases. The attitude displayed by Himalayan peoples’ and their beliefs in local place-based deities showcases a deep sense of reverence and respect for the natural environment – an attitude that venerates intangible values – is desperately needed in our world today. Yet, in our rapidly changing world, these intangible values and traditional beliefs are at great risk due to unbridled development and a global shift to consumerism.
Today, we are told the globe is divided into the developed world, the developing world, and the undeveloped world. Sometimes these distinctions are described as “1st world, 2nd world, and 3rd world” countries, signifying a sense of arrogance. Often, so-called “developed” nations scoff at the traditional and impose a self-righteous sense of “development” on indigenous cultures, while simultaneously contributing the most in terms of greenhouse gas emissions and pollution due to a short-sighted view of growth and luxury. What exactly does “development” mean, and what will be the consequences of our so-called “development”? If our pursuit of comfort and happiness creates an uninhabitable world plagued by economic injustice, wanton violence, and runaway climate emergency, what then is the point of our selfish desires? We must critically examine our own desires for this earth just as Buddhists are trained to closely examine the mind.
This year (2024) marked a momentous phase for RYI for many reasons, one of which was the first high Himalayan field trip to the Langtang National Park in Nepal. This field trip was part of the class Buddhism and Development in which students had the precious opportunity to walk within and see for themselves the stunning Himalayas in an academic setting, observe the way Himalayan people negotiate between the dichotomy of development and environmental conservation, and conduct ethnographic fieldwork for use in a substantial research paper. The students were overjoyed by the natural beauty and rich cultural heritage of the Langtang Valley. By the end of this course, each student will submit extensive research papers on topics of their own choosing that contribute to the scholarly discussion of religion, environment, and development.
– Andy Hallahan
