Being Part of Something Larger: Exploring Ancient Greek and Zen Buddhist Notions of Harmony with Nature for a Meaningful Life

Written by: Thomas Sievers ( Philosophy & Sustainable Food )

Our Modern Condition – An Introduction

Humankind is existentially lost in a sea of technology. Our population has never been bigger than it currently is and we live closer together than any tribe could have ever anticipated to be possible. Modern cities can be seen as the epicenters of technology and while it is not a vice in and of itself, our lust for technology has come to rule our lives. It has divorced us from an authentic relationship with reality, co-opted our senses, and disenfranchised the Self from a meaningful life in the name of convenience. German-American philosopher Albert Borgmann termed this the ‘device paradigm’ whereby technological devices disintegrate meaningful interactions with the world around us (Heikkerö 2005, pg. 252-253). According to Campisi (2013), devices alienate us “…both from our natural surroundings and from others. We experience a certain diminishment in our own selves” (pg. 410). Louv (2011) has identified this fragmented relationship with nature as a growing deficit that must be overcome for the well-being of children and adults alike (pg. 42). Humankind has experienced a fall from our original eco-centric worldview to an anthropocentric worldview because of the technological rift with the natural world.

With this image of the modern human condition in mind, the aim of this paper is to explore ancient notions of harmony with nature through both Greek and Zen Buddhist schools of thought as they pertain to the good life. I argue that adopting an eco-centric perspective as a way of life is necessary for humans to flourish. Using environmental philosophy as a backdrop, it will explore the ideas of Aristotle’s Virtue Ethics and Plotinus’ One as they relate to the value of nature in the pursuit of eudaemonia and ataraxia. Likewise, it will look at the Zen perspective of nature as it relates to the satori experience. It will be seen that both schools of thought rely on the same principle: harmony with nature. Such a state can allow the immediate Self to be transcended to find new meaning and understanding in life. Indeed, Rowe (2013) finds that “…related studies on exceptional and significant life experiences suggest that being in nature serves as a catalyst for awakening…and to a deeper connection with the natural world” (pg. 65). Living outside of this natural harmony goes against what it is to be human. It degrades and confines waking life to a mechanistic existence that sterilizes reality and develops a dualistic perspective of the world (Jordan & Kristjánsson 2017, pg. 1207). Looking at the evidence from Greek and Zen Buddhist teachings, it will be understood that the aesthetic phenomenology of nature can work to expand one’s world view beyond this sterilized existence to a higher state of consciousness, allowing for the realization of the true self. To elucidate the topic at hand, I will lastly discuss the focal phenomenon of the ‘culture of the table’ as developed by Albert Borgmann. This philosophy allows for a practical experience that is common to all people, and which also produces visceral experiences with nature. It will be seen that focally rich activities, such as cooking, meet the criteria for a transformative experience that can move human perception beyond the immediate, and into the infinite.

Harmony with Nature – Greek and Zen Buddhist Perspectives

There are two requirements for human flourishing: first, one must have a conception of the good life and second, one must enact some set of practices to engage with that conception (Svoboda 2016, pg. 40-41). Based on these assumptions, Svoboda (2016) turns to environmental philosophy as the conception of the good life, and as for practice he stresses reflective interaction with nature (pg. 44). Looking at the Greek tradition first, Aristotle and Plotinus appear to offer some foundational insights for living closely with nature.

For Aristotle, finding happiness through eudaemonia (flourishing) was the supreme goal of life. But, to live the good life requires one to live a life of virtue (arete) or a life of excellence (Svoboda 2016, 45; Jordan & Kristjánsson 2017, pg. 1208). Aristotle based this principle in his development of virtue ethics. Virtue ethics “…approaches the morality of human conduct by emphasizing the virtues needed for the development of moral character” it also “…entails an outlook that asks questions about what it means to live well” (Jordan & Kristjánsson 2017, pg. 1208 & 1210). Virtue ethics can help to guide our interactions with nature as one strives for a meaningful life. Jordan & Kristjánsson (2017) propose ‘a new ethic’ characterized by harmony with nature (pg. 1208). Harmony implies cooperation with an ‘other’ and a collaboration based on mutual ends. Applying Aristotle’s development of the ‘golden mean’ here, the virtue of harmony with nature can be experienced through its own sustaining quality of balance. Svoboda (2016) says that “among environmental virtues, we might count benevolence toward non-human animals, humility regarding one’s place in the natural world, respect for nature, and temperance in one’s use of natural resources” (pg. 49). Neither of these qualities is extreme or irrational, therefore, it is in our rational nature to be temperate and balanced toward nature. But, one cannot simply become benevolent or humble overnight. It takes time and ongoing interactions to transform character. Svoboda (2016) points out that even just meditating on the vastness of nature has the ability to reorient the Self to a proper understanding of our place in the world (pg. 55). Awe and wonder are products of these experiences that work to reveal the true nature of reality – non-duality, or the realization that we are a part of something much larger than ourselves (Jordan & Kristjánsson 2017, pg. 1217). Of importance here is the value of environmental virtues in expanding one’s awareness beyond the self. Experiences in nature dissolve the ego to reveal our underlying connection to all of creation. Harmony, then, is the virtue of self-transcending experience that makes us the most excellent. In the greek sense of the word, the dissolution of the Self with the surrounding world can allow one to reach the ultimate state of mind: ataraxia (Svoboda 2016, pg. 53).

A successor of Aristotle, Plotinus was deeply interested in accessing oneness. He identified closely to, but is differentiated from the Gnostics. As such, his metaphysics are largely concerned with the search for true reality and meaning in a (more or less) retched existence. However, according to Hadot (1998), Plotinus felt that “…when he was inside his body…he was still identical with what he was before he entered the body. His self – his true self – was not of this world” (pg. 25). Plotinus identified the soul with the divine source, the One. Following the likes of Plato and Aristotle, Plotinus developed a hierarchical system to delineate reality. Of this hierarchy, Hadot (1998) says that Plotinus conceived the soul to be between lower existence – characterized by matter, and the upper existence – characterized by divine intelligence or pure consciousness (pg. 26). Understood this way, the soul is nested between these two levels of being and has the ability to experience the higher levels of the trueself. Hadot (1998) says that “such privileged experiences make us realize that we never cease, and have never ceased, to be in contact with our true selves” (pg. 27). In a sense, we are the One, and Plotinus meant for this to be discovered during life. But, just as with Aristotle, Plotinus says that “not everything in the soul is immediately perceptible; rather, it comes through to ‘us’ when it reaches perception” (Hadot 1998, pg. 28). Plotinus observed that “consciousness is a point of view, a center of perspective” (Hadot 1998, pg. 29). He further asserts that “even when we are awake, we can find…actions which are not accompanied by consciousness at the very moment when we are meditating or acting” (Hadot 1998, pg. 33). Analogous to the coming idea of mushin in the Zen tradition, this empty state of mind is a kind of flow state that unconsciously leads us in activity and in transcending our immediate awareness. Reading to read, cooking to cook, hiking to hike. One does not do these activities for any other end than the experience of the activity itself. Ultimately, Plotinus was interested in transcending the immediate self to find union with the true self. Indeed, Plotinus goes on to say that “if we come to be at one with our self, and no longer split ourselves into two, we are simultaneously One and all…” (Hadot 1998, 34). This means that from transcending the dualistic state of observing the self and other – gaining non-dual awareness – we can experience unity with the One. Such unity is just another way of understanding harmony. In Plotinus’ cosmology, humans are merely parts of a larger whole. In this arrangement, the cosmos emanates ‘divine providence’ that ‘extends to this world and to anything and everything’ but is non-preferential to humans because the cosmos is one of wholes and not parts (Blakeley 2004, pg. 9). This is true, considering Plotinus’ Gnostic worldview. The Sage, Plotinus says, “as one who understands this, will exercise reverence towards nature…and will function to so as to increase and enhance the quality of the material world” (Blakeley 2004, pg. 9). Blakeley (2004) does an excellent job joining the Arne Naess’ ideas of deep ecology with Plotinus’ account of the One. He relates the deep ecological concepts of holism, self-realization, identity, and aesthetic value in nature to the core goals of Plotinus’ endeavor towards oneness. As it relates to nature, Blakeley (2004) says “given the existence of the material world, one is driven to affirm the One…because there must be a prime source to account for what exists as experienced” (pg. 8). As the Gnostics denounced the material world entirely, Plotinus was not as quick to dismiss it. Due to its emanation from the One, Plotinus has no choice but to see it as the “best possible world” (Blakeley 2004, pg. 8). Following this logic, Blakeley (2004) says that “the intentional participation of a person in this material world, in a properly disposed way, is part of the realization of the good life” (pg. 9). Using the metaphor of the mirror, it is through observation and a close relationship with nature that humans can come to know the One (Hadot 1998, pg. 30; Blakeley 2004, pg. 18). Because the soul and all of creation are emanations of the One, nature becomes a medium for self-discovery. Without a connection to nature, we are but a separated part of the whole, grasping for meaning.

Roughly one thousand years after Plotinus, the Japanese Zen Buddhist tradition was developing its own ideas about the world and our relationship with it. The Zen tradition offers a vivid perspective of the natural world because it is “…grounded rigorously in direct lived experience…” and “…involves realizing and compassionately actualizing our nondual participation and identity with other and the world…” (Adams 2010, pg. 39). As such, Adams (2010) classifies Buddhist psychology as being based in existential phenomenology and transpersonal psychology (pg. 39). Just as Aristotle and Plotinus strived to transcend the lower Self through arete and union with the One through emptiness, Zen Buddhism seeks to transcend the ego-self through practices that cultivate mushin – ‘no-mind’ or ‘free mind’ – another kind of emptiness (or sunyata) leading to the satori experience and the dissolution of the ego-self (Harris 2004, pg. 69). Zen Buddhists understand the ego to be a false ‘self-image’ that is never complete and ‘intrinsically insatiable’ (Adams 2010, pg. 43). The estrangement of the ego-self from the rest of the world is purely a state of disharmony “…driven by fear and greed…and our destructive acts flow from this grave confusion” (Adams 2010, pg. 43). When one is separated from the world one loses all regard for it. Similar to Borgmann, James (2003) finds that Zen advocates mindful actions that focus attention on the ‘intrinsic value of things’ like haikuor the movements of the tea ceremony (pg. 156). Insofar as nature is understood to have intrinsic worth, the Zen tradition has appropriately developed a highly personal relationship with to it. Whereas Western art typically depicted nature through grandiose scenery, Zen Buddhists found ultimate truths in the ‘little things’ of nature like a dropping berry in a dark forest (James 2003, pg. 147). To transcend the ego in this fashion, Zen Buddhist and poet Matsuo Basho says “follow nature, return to nature, be nature” (Adams 2010, pg. 45). Basho found enlightenment through transformative experiences in nature and his haikus depict the deeply mindful and intimate relationship he shared with his surroundings. Adams (2004) believes that “Basho must be awakening to (and actually as) ‘oneness’ …or ‘nonduality’” in his experiences with nature (pg. 51). This is the satori experience. Basho comes to understand his place in the grand scheme of existence through intimately experiencing ‘other’ and expanding his awareness beyond himself. As the Zen master Roshi Keido Fukushima said, “…before my satori experience…my life was a life lived with ego. After the satori experience, I have no ego” (Harris 2004, pg. 63). Looking again at Basho’s proposition, the role of nature becomes clear: to ‘return to nature’ is to consciously participate with non-human beings, to ‘follow nature’ is to release the ego so as to grow closer to the ‘other’, and to ‘be nature’ is to realize the non-duality of existence – we are nature – and nature is our ‘transpersonal self’ (Adams 2010, pg. 58). In experiencing nature, we experience ourselves. Ego is lost and harmony with ‘other’ is granted. The Zen tradition also recognizes the need to maintain our relationship with nature in order to stay in the right state of mind. This is the distinction of the shallow and deep Zen mind. According to Harris (2004), in order to maintain the satori experience, Roshi Keido Fukushima “…believes that a Zen master must deepen his Zen mind by constant practice” and that failure to do so will produce a ‘shallow’ Zen mind that is susceptible to temptations (pg. 68). In order to sustain a resolute mind in the Zen tradition, it is important that we have a close and ongoing relationship with nature.

Connecting to Nature – Thoughts and Conclusion

To connect to nature is to act in accord with our true self. It is a noble pursuit that is indeed one of excellence because it extends compassion, humility, and respect to the rest of existence. Albert Borgmann’s concept of ‘focal things and practices’ relates very closely to the spiritual exercises of the traditions previously discussed. Experiencing a focal practice can be a catalyst for releasing and expanding one’s awareness. A focal practice is the dedication to a focal thing (Borgmann 1984, pg. 219). Focal things, Heikkerö (2005) says, “…call forth exertion, skill, self-transcendence, perseverance, endurance, patience, commitment, and attention…” in order to “…re-center our lives and provide contexts in which we can strive for virtue and excellence” (pg. 253). The research of Clayton et al. (2017), suggests that we should pursue experiences with nature that are integrated with everyday life (pg. 649). The practice of cooking food is something that is common to daily human existence. Being coopted by the device paradigm, actually cooking one’s own food can be a liberating focal practice that provides a rich experience of nature. The ‘culture of the table’ as Borgmann (1984) puts it, “…is a focal event par excellence. It gathers the scattered family around the table…but it also recollects and presents a tradition, the immemorial experiences of the race in identifying and cultivating edible plants, in domesticating and butchering animals…” (pg. 204). Likewise, Campisi (2013) pointed out that in practicing the culture of the table one becomes more mindful of the physical environment, the goods being produced, the sources of our food, and the rhythm of the seasons (pg. 413). Much like the meditation on the vastness of nature, meditating on our connection to food envelops our own being as well. Furthermore, the actual tasks of cooking have mushin-like qualities that free the mind during the act of cooking. Chopping, slicing, seasoning, tending to temperatures and timing; as we cook we must be fully present in the moment, which requires a certain kind of omnipresent mindfulness that is both conscious and unconscious of the actions taking place. Simply watch any veteran chef and one will see the manifestation of free-flowing awareness in action. Although many of us are not veteran chefs, we might begin to reconnect with and experience nature through the art of cooking.

We have the ability to discover more meaningful lives through experiences in nature. Rowe (2013) says that “experiences in nature have contributed to human and planetary well-being, to psycho-spiritual transformation, and awakened transpersonal life processes, including feeling of connections with the greater whole” (pg. 64). It allows us to transcend the boundaries of our own intellect in order to reconnect to our true self. Based on my analysis, all three perspectives share these common traits. First, they all seek a tranquil mind through an authentic relationship with nature. Joy, serenity, calmness of the mind; these are the psychological outcomes upon realizing the true self in nature. Second, they all recognize this relationship to be harmony with nature. To live against this harmony is to deny our true self and to manifest separation, vice, ego, and degradation. Third, developing harmony with nature requires one to experience nature. This takes place through spiritually enlightening exercises that allow one to transform the ego through the self-discovery. Fourth, they all require ongoing interaction with nature so as to maintain an expanded awareness and understanding of the world. Lastly, they all realize this awareness to be the experience of non-duality and union the One divine source of creation. It is this realization and awareness that connects us to something much larger than just ourselves. Based on the these assumptions, the experience of nature is a necessary component of developing a meaningful life.

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