Ecosophy of Rabindranath Tagore and Arne Naess: East and West
Abstract
COVID-19 reproves that human beings, who vainly view other species as negligible, are not the speciality of the planet. Human beings as part of the earth are as important as millions of species. Human hubris causes the present ecological crisis, and the wounds of the Earth. The pandemic pandemonium says that the malady is an emblem of the extremity of anthropocentric violation of the sacrosanct Nature’s laws. The calamity not only questions arrogant anthropocentrism, but also exposes human limitations. The catastrophe recalls us to recover our lost relationship with Nature and reminds us to return to Earth for any relief and recovery. The bleeding Earth is always calling us to her lap to be reconnected for her healing. Arne Naess, a Norwegian philosopher responded to this call of Nature in the 1970s, where Rabindranath Tagore responded to the call earlier. Naess regards human beings just as important as an insect in this ecosystem and claims that all living creatures have the same right to live and flourish. Realizing the dismal destiny of this planet, Tagore spread the message of ecological harmony and equilibrium all over the world. The paper presents the all-inclusively close ecosophies of Rabindranath Tagore and Arne Naess, which can be a new world view in the post-Covid era to save Nature from the ecological crisis.
Keywords: Ecosophy, Deep Ecology, Spirituality, Egalitarianism, Interrelatedness.
Introduction
Etymologically, the word “ecosophy” is a combination of ‘eco’ used in ecology and economy; and ‘sophy’ used in philosophy which denotes household or home and wisdom or insight. The term can literally be interpreted as “wisdom of living”. “Eco” in ecology does not simply mean household, home or just community; rather it signifies something broader and wider than the immediate meaning. In the same way, ecosophy signifies a deeply philosophical understanding of the world, or the wider view of life in the ecosphere. So, deep ecology is a holistic and all-inclusive philosophy that preaches a new spiritual view to save the world from the present ecological and evolutionary degeneration and degradation. In response to the dominant anthropocentric shallow environmentalism Deep ecological consciousness has emerged as a new spiritual discipline. By ‘ecosophy’ or Deep ecology Arne Naess, the founder of the deep ecology movement means any integrated philosophy of Nature and an ‘earth wisdom’ of ecological harmony. It believes in the intuitive experience of Self-realization or identification with the whole Nature with her intrinsic or inherent value. Ecosophy or Deep Ecology offers a solution to the environmental crisis through a radical shift of human consciousness and through being in the World: a fundamental change in the way we relate with the environment. Greg Gerrad says:
Deep ecology demands recognition of intrinsic value in nature. It identifies the dualistic separation of humans from nature promoted by Western philosophy and culture as the origin of environmental crisis, and demands a return to a monistic, primal identification of humans and the ecosphere. The shift from a human-centred to a nature-centred system of values is the core of the radicalism attributed to deep ecology. (22-23).
The primary concern of deep ecology lies in changing the way we experience the earth, by widening our realization of the way everything is, rather than concentrating on ethics. The deepest realization lies in self-realization to reach a non-anthropocentric position. Fox says in his article, On Guiding Stars for Deep Ecology, that “in seeking to change the way in which we experience the world, deep ecologists place their primary emphasis upon changing our‚ underlying perception of the way things are....rather than upon what we might term the‚ conceptual fix approach of bigger and better ethics.“ (203-4)
“Self-realization” is the core of deep ecology as by the principle of self-realization all living beings are ruled and self-maintained. One of the focus points of deep ecology is the intrinsic value which is best in contrast with the concept of ‘instrumental value’. Deep ecologists care organisms as integrally interrelated with intrinsic value. Deep Ecology exhorts an egalitarian attitude towards all members of the ecosphere as well as all entities of the ecosphere. It also regards that all living beings have equal intrinsic value and are intrinsically interconnected in a subtle bio-spherical web. Deep Ecology can be viewed as a deeper questioning of the relationship between human beings and ecology, and it can be thought of as metaphysics of ethics rather than environmental ethics.
Rabindranath Thakur and Arne Naess
Rabindranath Tagore (1861-1941), popularly known as “Gurudev”, the Nobel laureate, was a poet, novelist, short-story writer, essayist, painter, yogi, philosopher, educationalist, great thinker, and above all an eco-philosopher. He was a versatile genius who contributed manifold ideas and ideals. Long before western efforts, Rabindranath was greatly concerned with environmental health. On his way to Japan in 1916, he expressed deep concern over oil spills at sea and this incident upset him very much. More than one hundred years back Rabindranath felt every tiniest life-pulse of nature in his deepest core of heart. From that intimate bond, he had a deeply green life comprehension for limitless circles of life. His deep ecological sense in his thoughts is greatly relevant today to address the ecological and evolutionary crisis. The Upanishadic and Buddist ethical lesson-Ahimsa(Non-violence) is the basis of Tagore’s spiritual humanism for the service to the wretched nature with the feeling that the sacred nature is the manifestation of God.
Arne Naess was an influential environmental philosopher, mountaineer, activist, and visionary. He was born in Slemdal of Norway in 1912. He was a Professor of Philosophy at the University of Oslo from 1939 to 1970. He was the founder-editor of Inquiry, a journal. He resigned from his Chair in 1970 to actively participate in the environmental movement. In course of time, he started to turn towards philosophy, comparative study, Spinoza’s all-encompassing worldview, Eastern philosophy, and Gandhi’s non-violent action. He became an inspirational figure in the environmental movement for his belief that all living ones have value. In many ways, Rabindranath and Naess had a similar deep ecological realization and eco-philosophical thoughts and insights.
Ecosophy of Arne Naess, Ecosophy T
Different ecosophies may develop from different practical dimensions of living place, and thus, different ecosophies of different people may find unique names. Naess had his ecosophy which he called ecosophy T, and, thereby, he distinguished it from other ecosophies. So, the Ecosophy-T is Naess’s personal version of ecophilosophy, his realization and eco-vision, which is inspired by Gandhiji’s non-violence, the pantheistic philosophy of Spinoza, Norwegian Friluftsliv (living in the outdoor, in exuberance in Nature), Buddhism and other philosophers. Naess formulates a distinctive individual way of life for ecological harmony. So, his Ecosophy T comes from his deep sense of connection with the natural surroundings. Having the opportunity to live amidst the natural settings from his childhood, Naess was greatly influenced by the complexity and diversity of the natural earth. Thus, he could develop his Ecosophy. The T in ecosophy T denoted the mountain of Tvergastein in Norway, where Naess built a tiny arctic mountain hut to spend his time for forming his ecosophy. Literally, Tvergastein means ‘crossed stones’ and this is among the highest habitations in all Scandinavia. Life here, seasonally for almost seventy years, is the source of Naess’s eco-wisdom, and his Ecosophy- T. Naess developed a deeply spiritual kinship with the hut and the surroundings of Tvergastein; his spiritual home where he wrote his creative thoughts. He felt a strong empathetic and emotional bond with the mountains especially Mt. Hallingskarvet. His relationship with the mountain was very intimate, where he concentrated greatly on the act of feeling the earth; he thought of the mountain as a father. Alan Drengson writes:
By the time he was ten, Naess had developed a strong sense of connection with the mountains and especially Mt. Hallingskarvet. He began to feel a mythopoetic connection with the mountain, which became like a father to him. Eventually, in 1938, he built his own hut high on the mountain at the foot of its massive cliffs, a three hour hike uphill from the train station at Ustaoset. He called his hut and its immediate area Tvergastein, which, roughly translated, means “crossed stones.” Over his lifetime, he has spent years at this hut. It is the place where he has done much of his most original creative writings and other work. There are endless cliffs to climb and a view with few equals for its extent and impressiveness… Arne has early memories of being in nature and becoming aware of its responsiveness when he would wade and play in the water of the fjords near Oslo. He felt an intense sense of belonging and connection with the natural world around him. Through this spontaneous experience of the inner responsive nature of the world and its many inhabitants, he realized that even the tiniest beings can respond to us, depending on how we act and feel about them. He felt it was wonderful to have these creatures in the water exploring his body when he remained very still, and moving away when he became active.(8-9)
Naess’s Ecosophy-T is primarily based on intuition which deepens over a long span of life in close association with Nature and on increasing identification with ever-widening circles of being. His long association with diversely rich Nature took him to the realization that he is an integral part of Nature. He views Ecosophy-T emphasizing on the one ultimate norm, ‘Self-realization!’, which is a central feature of deep ecology. He encouraged others to form their ecosophies based on their ultimate views.
Ecosophy of Rabindranath Tagore
Long before Arne Naess, Tagore expressed his deep ecological philosophy, and he preached a deep ecological view in his speech(delivered in the USA) entitled “The Religion of the Forest''(Creative Unity) pointing out the shallow anthropocentric ecological view of the West(Judao-Christian tradition) which establishes its relations with nature by force or authority, and the Indian deep ecological tradition where the relationship of man with nature is based on Unity of Life and through the cultivation of sympathy. Thus Tagore dichotomised the Western and Indian ecological traditions and emphasised the symbiosis and symmetry between man and nature in the life of ancient Indian Civilization, which Arne Naess used in a slightly different way, that is "biotic community". He established Shantiniketan, a Brahmacharyaasrm: a sanctuary of environmental harmony, a "biotic community", aiming to create an intimate, intrinsic and organic relationship between Man and Nature on the lap of nature under the shade of trees to make an eco-spiritual bond with nature through art, music, and performance. Tagore wanted a harmonious relationship and coexistence between man and nature, between river, ponds, plants, and human beings being intrinsically interconnected in a subtle bio-spherical web.
Tagore’s deep ecological consciousness was intensified through his spiritual illumination in the thread ceremony after which he started to see the universe with deepening ecocentric eyes. Enlightened with Gayatri mantra(hymns) at the ceremony of upanayana (thread ceremony) the unique boy became ‘dvija’, (‘drija’ denoting one of the twice-born.) Afterward the Dvija chanted the mantra in different moments of his life. This part of the mantra is called Vyahrti denoting the collections from all around; all the three Loka(Bhavaloka, Bhuloka, Svargaloka) i.e. the whole universe in the mind. The Gayatri mantra as understood by Rabindranath Tagore: "Let me contemplate the adorable splendour of Him who created the earth, the air and, the starry spheres, and sends the power of comprehension within our minds." (The Religion of Man 79) The Gayatri mantra(hymns) ingrained in him an intensive relationship with the entire world to his inner soul and the power of union makes him blissful enough to understand the ultimate truth of the whole universe. Tagore perceived nature as Panchabhutas viz. the constituent of the five primordial elements; namely, earth or Kshiti, water or ap, fire or tejas, air or marut and shy or vyom. He realized these five elements in intimate relationships with each other as well as to mankind. So, in his songs and poems, we find him to invoke these elements.
Rabindranath realized Sachchidananda, the very Reality which is essentially one having three aspects. ‘Sat’, the principle of Being, relates us to all things through the relationship of common existence while ‘chit’, the principle of Knowing relates us to all things through the relationship of mind. ‘Ananda’, the principle of Enjoying, relates us with all things through the relationship of love. (Sen 94). In love, there lies the deepest energy of the awakening whole universe–the very energy which is blossoming into ever-widening liberty. Rabindranath enjoyed nature as a whole not as a part. He wrote that everything is born from ‘ananda’, and it is the source of creation. So, ‘ananda’ is the fountain of life. From ‘ananda’ life is expanding, diffusing through this universe, and finally merges herewith.
The Himalayas had a deep influence in forming Tagore’s ecosophy. His first visit to Himalayas in 1873 with his father Maharshi Debendranath Tagore was greatly important when he was immensely excited to see the beauties of the vast nature. The direct touch of lofty Himalayas revived in his heart immense love and respect for nature. In liberty, he independently enjoyed boundless beauties of nature. The poet says, “just as he allowed me to wander the mountains at will, so he left me free to select my path in quest for truth.”((Reminiscences 12). The River Padma immensely influenced Tagore’s ecosophy and his creative minds when he passed his most creative days in Shilaidaha. He often mentioned in his letters of ‘Chinnapatrabali’ about a huge impact of Padma on his life. The poet wrote:
I remember when I used to cross the river and look at the vast starry sky, I used to feel a deep sense of peace. I felt that the river was my home and the evening star was the mistress of my house who was decked up with her brightness to greet me on arrival. What a tenderness I have received from her. The morning star I considered as my jovial friend- she would distribute the warmth of her wishes on my sleepy face. (Chinnapatrabali 285)
To him, Padma was a living personality. At Santiniketan, we find Tagore’s ecosophy in life, living, and planning. Rabindranath reached Santiniketan at his early stage of life when he was only a boy of fifteen. He felt his deep ecological interconnection with that landscape of Santiniketan.
Tagore wanted a harmonious relationship and coexistence between man and nature, between rivers, ponds, plants, and human beings. He dreams of self-dependent villages regulated by co-operative understanding and motivated by mutual responsibility for overall development being free from any dependence and dominance. Tagore’s such ecosophy finds befitting reflection in the planning and construction of Santiniketan, Sriniketan, Visva-Bharati, and gardens. Barshamangal (Monsoon), Vasantotsava (Spring), Vrikhharopana(tree plantation programme), Hala-Karshana (ploughing), and other seasonal events and festivals were introduced following the mood and rhythm of seasons to deepen the human bond with nature and to care for nature. Nature played a very important role in the planning of houses like Shyamali, Punascha, Konark, and Udichi in Santiniketan. Rabindranath’s love was intensely internalized with the landscape of Santiniketan as Naess had with Tvergastein hut in Norway.
In Tagore’s ecosophy the true quality of life is based on Indian tradition. In his essay Tapovan (‘Forest of Purity’), Tagore writes as quoted by Vandana Shiva:
Indian civilisation has been distinctive in locating its source of regeneration, material and intellectual, in the forest, not the city. India’s best ideas have come where man was in communion with trees and rivers and lakes, away from the crowds. The peace of the forest has helped the intellectual evolution of man. The culture of the forest has fuelled the culture of Indian society. The culture that has arisen from the forest has been influenced by the diverse processes of renewal of life, which are always at play in the forest, varying from species to species, from season to season, in sight and sound and smell. The unifying principle of life in diversity, of democratic pluralism, thus became the principle of Indian civilisation. (Shiva 55)
‘The living forest was for them their shelter, their source of food. The intimate relationship between human life and living nature became the source of knowledge. Nature was not dead and inert in this knowledge system. The experience of life in the forest made it adequately clear that living nature was the source of light and air, of food and water.’ (Shiva 56)
Vandana Shiva writes “As a source of life nature was venerated as sacred and human evolution was measured in terms of man’s capacity to merge with her rhythms and patterns intellectually, emotionally and spiritually. The forest thus nurtured an ecological civilization in the most fundamental sense of harmony with nature.” (Shiva 56) Rabindranath thought that the root spring of Indian civilization was not in town, rather in the jungle. The deep silence of forest empowered Indian people in such a way that that flow of forest-imbued civilization drenched the whole Indian civilization. Rabindranath comprehended that flow in his heart.
Tagore perceived the presence of the Divine Spirit in the core of all creation revealed in the ‘richness’ and ‘diversity’ of Nature. Being merged in the very presence which is imbued with a deep spirit of creative joy he could apprehend world music which is full of perfect joy, where everything is in tune and rhythm with the whole universe and without any contradiction. The source of this perfect joy lies in self-realization through self-transcending to reach the deeper, larger, and wider identity, ultimately, the Supreme Reality, Being, or God. Through this Self-realization, one can awake to contain the whole universe in soul to nourish and to find everything self-same.
Ecosophy of Rabindranath and Arne Naess
Rabindranath at Santiniketan, India, and Arne Naess at the Tvergastein area, Norway developed unique deep ecological consciousness and realization. They both realized that the fundamental solution to ecological-crisis lies in self-realization. With “Self-realization” one can develop deep ecological consciousness and deep ecological self and sense. Naess has a very comprehensive notion about Self-realization about deep ecological life. He distinguished between narrow self and widened self i.e. between ecological self and egoic self. He formulated the position focusing on the identification of the human ego with nature. He thinks that the larger ecological “Self”where the capital “S” is to emphasize that “I” is larger than the body concerned. Naess says the capital S in “Self-realization” signifies a philosophy of oneness, the mature experience of oneness in diversity. Thus the larger ecological self, “Self-realization” or ecological conscience binds us with the whole universe in reverence and respect, and thus, care for nature spontaneously follows. According to Naess, such an ‘ecocentric’ view of nature is achieved through developing what he calls the ‘ecological self’.
Similarly, Rabindranath believes in developing self. He believes in the divinity of man as a finite-infinite being. He says about ‘the self’ or the finite as ‘Choto ami, and ‘the soul’ or infinite as ‘Baro ami’. ‘Choto ami’ is selfish and ego-centric, whereas ‘Baro ami’ is ecocentric, which is the source of unlimited humanity. He believes that a man is the potential of the possibility of divinity and divine evolution. Tagore completely identified himself with Nature, as it is only through Nature, he could realize himself. In his book “Sadhana”, Rabindranath presents his comprehensive philosophy which reconciles both: self and soul, the finite and the infinite, and the individual and the world. Radhakrishnan wrote, “Rabindranath’s is a wholeness of vision, which cannot tolerate absolute divisions between body and mind, matter and life, individual and society, community and nation, empire and the world..“(177). Tagore’s self-realization finds unique expression in eight article titles exemplified in Sadhana (The Realization of Life): ‘The Relation of the Individual to the Universe’, ‘Soul Consciousness’, ‘The Problem of Evil’, ‘The Realization of Beauty’, ‘The Problem of Self’, ‘Realization of Love’, ‘Realization in Action’, and ‘The Realization of the Infinite’. He said, “To be truly united in knowledge, love, and service with all beings, and thus to realize one’s self in the all-pervading God is the essence of goodness, and this is the keynote of the teachings of the Upanishads: Life is immense!”.(Sadhana 15). Tagore believed that God, nature, and man are complementary and in the eternal diversity of nature there is God’s self-realization. Dr. Radhakrishnan says that “Rabindranath advocates life in nature and in the open as the best means of spiritual progress, for in nature the religious eye will see the infinite lying stretched in silent smiling repose. According to him the best way to derive inspiration is to lose oneself in contemplation of nature.”(21)
Tagore’s notion of “Self-realization” and ‘ecological self’ is based on Indian ecological tradition. The poet says, "According to the true Indian view, our consciousness of the world, merely as the sum total of all things that exist, and as governed by laws, is imperfect. But it is perfect when our consciousness realizes all things as spiritually one with it, and therefore capable of giving us joy. For us the highest purpose of this world is not merely living in it, knowing it and making use of it, but realizing ourselves in it through the expansion of sympathy; not alienating ourselves from it and dominating it, but comprehending and uniting it with ourselves in perfect union".(Radice 74). Like Naess, his eco-wisdom can heal nature with the celebration of the oneness of all lives and objects by removing our 'dualistic separation', teaching us about 'intrinsic value in nature' with “Self-realization”, and making us understand nature as a source of all life; a “total-field image” as a source of unlimited joy, not as a resource only to be consumed.
Tagore did not think nature separate from him and felt an inseparable link with nature from his deep ecological sense. He says, "I have been overwhelmed by another feeling- the one inseparable link between me and the universe, nature- this everlasting unity of soul has drawn me intensely. How often, sitting on a boat, I have emptied my soul over the land, the water, and the skies radiating with the sun's light. I have not then considered earth quite apart from me; the water with its flow has passed within my heart raising its outburst of joy". (A Tagore Testament) Tagore could completely identify himself in nature merging himself in her lap. In the Fugitive III-7, we find the poet in the heart of nature-" HOW OFTEN, great Earth, have I felt my being yearn to flow over you, sharing in the happiness of each green blade that raises its signal banner in answer to the beckoning blue of the sky! Rabindranath considers nature and human life as an integral part of the whole universe. (tagoreweb.in)
Spinoza’s metaphysics taught Naess to reject the notion of atomistic individualism which teaches people dualistic prejudice that the human self is radically separate from the rest of the world. Thus ego-consciousness leads to delusive people to extract maximum from nature. Naess endorses an alternative relational “total-field image” that man is not simply “in” his environment, but essentially “of” it: as a source of unlimited joy, as a source of all life, not as a resource only to be consumed and contaminated. He means to say that organisms (human or otherwise) are best understood as “knots” in the biopherical web or net. In Tagore’s thoughts and creations there is spirituality to purify human nature to destroy delusion and arrogance so that the dualistic self can be reconnected with the Divine Self to identify with intrinsic ecology, making it divine: transcending us from ego consciousness to eco-consciousness. To the poet as he has said, quoted in M.N. Thakur “The earth, water and light, fruits and flowers, to her were not merely physical phenomena to be turned to use and then left aside. They were necessary to her in the attainment of the ideal perfection, as every note is necessary to the completeness of the symphony.” (31) The Upanishadic philosophy taught Tagore to see the total universe tied in knots to understand the perfect harmony between man and nature. Tagore could perceive God pervading nature with his inherent qualities. Tagore could realize God in every object of nature and in man.
Naess echoed Rabindranath. Being influenced by Indian tradition he quoted the BhG to recommend deep ecological action. He uses the BhG in his writing, Ecology, Community, and Lifestyle to expound the intimate relation with the philosophies of wholeness and oneness and also mentions the commentary by Sankara on BhG6.32, “When humanity understands that all creatures feel the same joy and pain as ourselves, we will harm no creature.”(68). Here lies the bridge of empathy through close relationships on the principle of non-injury(ahimsa), oneness and self-realization. Apprehending his creative works we feel a unique communion and interrelationship with nature. We feel our sense of expanding and getting large. Merging in the unbound and ever-expanding life of nature one can hear the language of nature. Tagore says in The Message of the Wild (Banobani),
The language of Nature is the eternal language of creation. It penetrates reality to reach the deepest layers of our consciousness, it draws upon a language that has survived thousands of years with the human…..it is the musical instrument of nature…..if we listen carefully we will be able to trace within them the murmurs of eternity…it reminds us of the sea that is satyam, shivam, advaitam…. It reminds us of our bond with the world…….(Sen 87)
Naess advocated the principle of biotic equality where similarly Rabindranath stressed the principle of unity in diversity and synthetic approach of life. Rabindranath thought that every entity whether biotic or abiotic has contributions to the well-being of humanity at large. So, all these entities, even the elements of the natural environment as rivers, rocks, mountains, creatures, etc have equal rights to live and flourish. Tagore thinks the truth as all-comprehensive and nothing is possible as absolute isolation in existence. So, one can realize truth through apprehending the unity of apparent multiple entities outside. Tagore thinks that this truth can be realized through love. Love has the power to remove all the binaries for unification. Tagore’s love for nature was blessed with the awareness that all living beings and organisms- trees, plants, birds, and animals are gifted with an all-pervading soul, and so Tagore was deeply bound with a deep spirit together with the natural environment. Tagore says in Sadhana:
As with man so with the universe. When we look at the world through the veil of our desires we make it small and narrow and fail to perceive its full truth. Of course it is obvious that the world serves us and fulfils our needs, but our relation to it does not end there. We are bound to it with a deeper and truer bond than of necessity. Our soul is drawn to it, our love of life is really our wish to continue our relation with this great world. This relation is one of love. We are glad as we are in it; we are attached to it with numberless threads, which extend from this earth to the stars. (113)
Tagore realized that the coexistence of manifold entities is possible for uniformity of the law of nature and it is the law through which unity can be established. The realization of this coexistence comes through the realization of the law, which is very important for the survival of mankind. Tagore says in Sadhana, “The law that he discovered is nothing but the perception of harmony that prevails between reason which is of the soul of man and the workings of the world. This is the bond of union through which man is related to the world in which he lives, and he feels an exceeding joy when he finds this out, for then he realizes himself in his surroundings.” Tagore knew that no organism can alone survive in this worth, and so all organisms live together in the biological community, and the success of this biotic life depends on interrelations with the physical environment e.g. air, water, light, and soil. Rabindranath always realized himself as a part of the natural world. In a letter written on 27th February 1912 Tagore writes, “I am a member of mankind, and for that matter, I am all that comprise- dusts, soils, waters, plants, animals and birds. All this is my pride- in it, the history of the conscious world of mine has brightened up. In my existence, the presence of the animate and inanimate has become complete.”(7). He says in Creative Unity, “The one abiding ideal in India has been communion with the universe………… this can be made possible by making provision for the students to live in intimate touch with nature, daily grow in an atmosphere of service offered to all creatures, tending trees, feeding birds and animals, learning to feel the immense mystery of soil, water and air.”(201) Rabindranath wrote, “I poured my heart in this dust-soil-grass, in medicinal plants. I am a poet, a friend of all who are near the lap of soil, who are men of soil, who start to walk on soil and at the end take respite in soil.” Soil is the source of all life. Lives come from soil and return to her. Thus soil, the earth is the universal mother and she is nature herself. Rabindranath longs to be in the lap of his mother with a motherly affectionate bond.
The Himalayas and the guiding “Sherpa culture” there helped Naess to formulate a position that extended the reverence for the mountains to other natural things in general. The deep ecology supports “biospheric egalitarianism” based on the view that all living things are alike in having a value in their own right, and the respect of intrinsic value, taking tare, for example, when walking on the mountainside not to harm the plants. Like Naess, the lofty Himalayas begot in Tagore’s childhood mind the consciousness of earth comprehension and this comprehension intensified to the East Bengal on the bosom of Padma. Tagore started to feel an inseparable bond with water- land- sea- river- trees- creepers- insects- reptiles- birds- animals. Tagore also thinks that Mountains are not just swelling of the earth rather breasts of mother earth to feed her offsprings on her lap to nourish them.
As great ecological thinkers, Rabindranath Tagore and Arne Naess are greatly considered relevant today to the current environmental crisis. Both are admired for their subtle sensitivity to nature and for being most responsive to nature. Both stressed self-realization as a solution to environmental catastrophe. Both believed in co-living, co-evolving, and co-inter-being with countless lives, organisms and species in interconnected symbiosis with egalitarian attitude. In their mission there we find the effort of the true union of East and West and to integrate East and West. Both have written thousands of pages in appreciation of nature and about their ecosophies. Both vibrate in full harmony with Nature and concentrate greatly on the act of feeling the distressed Earth. In post-COVID era, the ecosophies of Rabindranath Tagore and Arne Naess can be the profound inspiration for the arrogantly wayward people to form individual ecosophies to recover the lost relationship with Nature for next survival.
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