Mental suffering caused by the climate crisis—or the coronavirus pandemic—calls on us to offer kindness and company. In this article, Kaira Jewel Lingo invites us to transmute the otherwise unbearable.
In observance of Earth Day's 50th anniversary, the Parliament of World Religions hosted a conversation featuring Buddhist and Catholic scholars exploring critical questions about spirituality, suffering, and what it means to be human in the age of climate crisis.
With pervasive uncertainty and heightened fear surrounding COVID-19, Roshi Joan Halifax’s reflections on the occasion of her climate protest offer useful wisdom: “this situation was the perfect time and place to practice.”
The devastation wrought by the wildfires shook one of the fundamental practices of some Australian Buddhists. An Australian Buddhist chaplain answers their question: “How can I meditate when the world literally burns around me?”
The mind faced with difficulty often makes matters worse. In the conclusion of our two-part series, Bhikkhu Anālayo clarifies the role of mindfulness in managing our own potential for harm as we endeavor to respond to the cries of the world.
Skillfully blending compassion and dispassion, Bhikkhu Anālayo explores early Buddhist texts to discover the fundamental role for mindfulness in meeting even the suffering of global climate crisis in this first of a two-part series.
Some would say that believing the science means admitting that it's too late, that the only reasonable response is to participate in "planetary hospice." This zen priest and climate scientist suggests otherwise.
Buddhistdoor writer Raymond Lam describes a promising initiative that connects inner and outer practices in a region both at the heart of the Buddhadharma and on the front lines of the climate emergency.