Considering the current environmental challenges and the observation that individual, social and political reactions are too slow to come, it seems urgent to broaden the fields of research on the drivers for awareness and action.
A field of research is being developed to evaluate the relevance and effectiveness of other approaches to promote a deeper and more conscious relationship with all living beings, including the sensitive, the aesthetic and the intimate.
As important transformative approaches, spiritual practices are part of this movement. Fischer et al (2017) observed an increase of 1,712% in 10 years[1] in scientific publications dealing with the link between mindfulness meditation and behaviour towards the environment. Mindfulness is a secular meditation practice developed from Buddhist meditation methods (Kabat-Zinn, 2003). It is very popular, particularly in the United States, and is therefore much studied by researchers.
Two studies reviewed current research in this field (Fischer et al., 2017; Geiger et al., 2019). Beyond the simple quantitative observation, they sought to synthesise the results of the various studies carried out around the world. To do this, they used an analytical grid that brings together five conditions necessary for a more ethical behaviour towards the environment and tried to evaluate the results of scientific research in these five areas. In other words: is the practice of mindfulness able to make individuals evolve in these 5 areas?
Stopping routine behaviour
Improving congruence between attitudes and behaviours
Encouragement of pro-social behaviour
Culture of non-materialistic values
Health and well-being
The 5 areas linking mindfulness and ethical behaviour towards the environment
1. Stopping routine behaviour
Routine behaviours are those that we reproduce without questioning their impact on us but also on the environment. Addictions are a very good example but also the fact of taking one's car every day instead of cycling or using public transport. These are the most difficult practices to change in general because little attention is paid to them.
By practicing meditation, one normally develops a capacity for attention, for taking a step back from each of one's actions. We cultivate what we could call "self-observation", that is, when we do something, we are better able to evaluate the effects of these actions on us (physically but also mentally) and of course on others.
In other words, we have a better understanding of what happens with each action we take, which can gradually lead to a detachment from potentially harmful practices. For example, we are more able to eat things that are good for us. It is not a question of depriving ourselves of the foods that are sold to us as good (ice cream, crisps, etc.), but more of a step back to assess that these foods are not so attractive or even repulsive in the end. From there, a desire for really nourishing food develops.
Moreover, these practices are often harmful to us and also to the environment. Food is one of the most emblematic examples. By reconnecting with food that is more in line with our real needs, we will make greater use of simple, unprocessed, seasonal and, at best, organic food. And, the environmental impact of products from the food industry is more important than buying local fruit and vegetables.
2. Improving congruence between attitudes and behaviours
Cognitive dissonance can be interpreted as the difference between what we think, our values, and our actions. For example, we may be very aware of climate change but love going far away for holidays and taking long trips. This often generates suffering: we are aware that what we do is not in line with what we think but we actually do with it.
Practicing meditation allows us to be more connected to what we are deep down, our Self. We develop a greater capacity for clear vision and stepping back. There is reason to believe that this is able to bring more congruence between our attitudes and behaviour.
3. Fostering pro-social behaviour
Pro-social behaviours are voluntary acts carried out for the benefit of others. It is everything that is done to help others, to facilitate their lives, to accompany them in their development... Studies have shown the links between pro-social behaviour, and more particularly compassion towards human beings, and intentions towards the environment. In other words, the more concerned someone is about others, the more capable he or she is of caring for the environment and taking action.
Interestingly, other studies show that regular meditation practice can develop compassion (Condon, 2017; Lim et al., 2015). However, it should be remembered that certain meditation methods are more likely to develop these qualities, particularly those that focus on compassion and openness.
4. Growing non-materialistic values
Our materialistic society puts more value on having than on being. This predatory need to own, buy and make has a large impact on the planet's resources and is the source of many forms of pollution. However, it is increasingly proven that the standard of living, the degree of wealth is more and more disconnected from the feeling of well-being (Gadrey, 2018), which would corroborate the old French adage: "money does not make you happy".
Regular practice of meditation would lead us to prioritise other values and to diminish the importance of materialistic values for more intrinsic and socially oriented values (Ericson et al., 2014). The desire to buy is often linked to a lack, to the need to fill a void. A meditative practice comes to fill the being and the degree of contentment, of fullness seems more important (Vigne, 2007).
5. Wellness and health
Numerous prospective studies have highlighted the positive impact of mindfulness meditation on various aspects of health, such as sleep, subjective well-being and physical health indicators (Eberth and Sedlmeier, 2012; Grossman et al., 2004).
In addition, subjective well-being, i.e. self-assessment of one's well-being, has been considered both a prerequisite and a consequence of sustainable behaviour (Corral Verdugo, 2012; Kasser, 2017). This means that we need to be healthy in order to care for the environment and that more virtuous behaviour towards the environment guarantees better health. Food is, of course, the most fragrant example of this.
Also, the current world situation, which is extremely anxiety-provoking, requires us to develop other ways of acting and understanding. Empathy is now cited as a powerful driving force to enable humanity to answer to the crisis (Rifkin, 2009), as is hope, and now not only by religious dignitaries (François and Église catholique, 2015; Le Dalaï-Lama and Stril-Rever, 2016). The secular practice of meditation is thus legitimised and recommended as one of the tools to be implemented (Servigne et al., 2018). In addition, increasing mention is being made of eco-anxiety, a deep anxiety syndrome linked to awareness of the state of the planet. While it is more than necessary to act, this state risks further paralysing those who suffer from it and plunging them into defeatism, or even despair: since everything is ruined, we might as well go all the way. The benefits of meditation on mental health and confidence could therefore be a crucial element in helping us collectively find answers to this unprecedented challenge.
Conclusions of the studies
The conclusions of the two studies by Fischer et al (2017) and Geiger et al (2019) are, however, not completely conclusive with regard to the researches under review.
Indeed, they show that evidence of a correlation between mindfulness and more sustainable behaviour has not been fully established by the recent works. Indeed, they note that the studies have focused on two areas: non-material values and well-being, while the "pro-social qualities" aspect is overlooked. On these two points, however, mindfulness meditation has demonstrated its value. In this sense, they consider the results to be sufficiently encouraging to justify further research in this area.
Finally, they point out that most studies only address the issue from an individual perspective and do not explore the potential of mindfulness to instil change at a collective level, which they see as a new field for future research. Another of their recommendations is to develop longer experiences (over months or even years): mindfulness is a skill that develops over time and behavioural change is also rarely measured over a short period of time.
And what about yoga?
Yoga, a holistic mind-body practice, integrating the practice of meditation but also an ethic, a body and breathing work, is still little studied on these issues, compared to mindfulness. It seems, however, a priori, that the effects could be even more important than a single meditation practice.
The effects of regular yoga practice on health are now widely documented. Moreover, it seems that compared to a secular approach, yoga is able to offer its practitioners a more assertive ethics and spirituality. Moreover, the practice of yoga is today a mass social phenomenon (more than 2.5 million practitioners in France (Union Sport & Cycle and OLY Be, 2019)), and therefore likely to carry important seeds of change at the level of society.
But what is the reality of the situation? Does the practice of yoga as it is envisaged today in our western societies give space for this type of reflection? Still according to the barometer carried out in France among a sample of yoga practitioners (Union Sport & Cycle and OLY Be, 2019), the main expectations of yoga are 1) to relieve stress and relax (83%), (2) to maintain one's body (65%) and (3) to remain in good health (37%), with the spiritual aspect only coming in 5th place (21%). From this point on, what is the real appropriation of the principles of life advocated by yoga? What is the practice of meditation? Does "modern western yoga culture" only propose an individualistic model, ultimately reinforcing egos and taking little account of the challenges of society (Remski, 2012)?
All these questions would, of course, require more in-depth research work, which is currently under consideration.
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[1] 80 publications scientifiques en 2004 contre plus de 1 450 en 2015.