To the Root of a Tree - A Practice in Contemplative Ecology

To the Root of a Tree

"There is the case where a monk, having gone into the wilderness, to the root of a tree, or into an empty dwelling, considers this: 'This is empty of self or of anything pertaining to self.' This is called the emptiness awareness-release."

Mahāsuññata Sutta (MN 122), trans. Thanissaro Bhikkhu

"To the root of a tree" captures a key practice of Buddhist contemplatives and many others throughout the diverse traditions spanning the globe.

Such roots were not merely a physical footnote referenced only to describe a place, but were instead a core element of a psychological undertaking, a contemplative practice reconnecting humanity to nature. Rather than merely providing a seat by raising the hip bones above the knees like modern meditation cushions are intended to accomplish, such roots psychosomatically grounded meditators in the natural world.

It is this sort of grounding, both literal and metaphorical, that we pick up as a theme in this article. Here we probe the roots of trees as a means of re-rooting ourselves in the environment that sustains us and that we, in turn, are called to sustain.

Contemplative Ecology

Before we look into this practice, let us first revisit the notion of contemplative ecology. Various definitions exist of this term, but rather than pursue the technicalities of its meaning and thereby merely scratch the surface, we instead dig into its embodied implications.

Contemplative ecology is a movement, a return to a way of relating to nature that has been mostly lost to many of us in the modern world, detached as we are from the environment at large. Contemplative ecology is a conscientious approach, an intimately aware means of tuning in to the natural world and understanding ourselves as inextricably interwoven in its fabric.

Rather than inhabiting a privileged position at the top of some hierarchy, with domesticated animals below us, wild animals below them, birds and reptiles and fish further down, insects and plants even lower, followed by rocks and the like... instead, the contemplative ecologist, or ecological contemplative, understands that all such beings are equally part of a web held together by mutuality. When even a single member privileges itself above others, in essence it cuts its ties from the rest.

Practices in Contemplative Ecology

Within contemplative ecology, a key practice is simply to bring one's practice into nature. This requires no fancy equipment (although in mosquito-dense climates such as the humid tropics of Asia, one will often see meditators inside a transparent tent-like structure serving as a mosquito net), no special skills or advanced meditative prowess, no forking out hundreds of dollars for a fancy, upscale retreat. All one is asked to do is immerse oneself in one's natural surroundings. A park or forest, alongside a lake or river, or even a nearby garden is all it takes.

Whatever form one's practice takes, whether sitting quietly for a few minutes, softly reciting affirmations, a contemplative prayer, or a mantra, or simply walking mindfully, doing so in the midst of a natural setting can feel quite different than if one were to undertake the same practice inside a building or other enclosed space.

Recall that in the opening quote, the Buddha describes a contemplative going into the wilderness, to the root of a tree, for meditation. While an empty dwelling is included alongside such a description as a valid alternative, it is no substitute capable of replacing nature. Much of the Buddha's meditation practice, as well as that of other contemplatives, took place in nature, not inside a building. Only later in his contemplative career were monasteries donated to the monastics, their construction commissioned by kings. These structures certainly came in handy and were put to good use, especially during the long monsoon season characterized by torrential downpours for days, weeks, months on end, but the Buddha and other contemplatives returned to nature whenever possible for meditation.



What does it mean to return to the root of a tree?

Such an invitation occurs on several occasions throughout the early discourses. In other words, we find the Buddha consistently admonishing contemplatives to undertake this sort of ecological practice. Recall the passage, "There is the case where a monk, having gone into the wilderness, to the root of a tree, or into an empty dwelling, considers this: 'This is empty of self or of anything pertaining to self.' This is called the emptiness awareness-release."

Here, we find the theme of emptiness resurfacing.

From Ego to Eco

While this practice can be undertaken in any setting, meditating upon "emptiness" while in nature has a particularly transformative effect. When one realizes all phenomena to be "empty of self or of anything pertaining to self," one loosens one's grasp of the ego. Such grasping, which so often characterizes our approach to work, relationships, and school (e.g., "I have to impress others to get them to approve of me," "I have to prove myself to get this promotion," "I have to say something to get others to like me," or other thoughts orbiting around "me" and "my" reputation) makes us feel tight and full of stress. By seeing through these ego-centric tendencies, one is able to set them aside. A profound relaxation occurs, not only mentally, but one that can be felt throughout the entire body.

Particularly when undertaken in natural settings, such dissolving of the sense of ego through meditating on emptiness lends itself to deeper connection with the environment, which is no longer perceived as separate, distant, or other. One becomes less ego-centric, more eco-centric, moving from ego to eco through an expanded awareness, "emptiness awareness-release."



The Buddha was born under the protection of a tree, who is said to have lowered its branches to help his mother during the birthing process. The Buddha was enlightened at the root of a tree, having found the middle way after seeing through the extremes of self-indulgence and self-mortification. The Buddha passed away in a forest grove surrounded by trees, completely extinguishing all suffering, in like manner as water that extinguishes flames in a forest.

May all beings be relieved of the fires that burn within. May the natural world be relieved of the fires that burn without.

To be continued.