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Jainism, Yoga, and Ecology: A Course in Contemplative Practice for a World in Pain

C. Miller

Religions March 28, 2019 DOI: 10.3390/rel10040232 via Semantic Scholar

Summary

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This article outlines a proposed upper-division undergraduate theology course that introduces Jainism through the lenses of yoga and ecology. The course covers Jain history and philosophy while also incorporating basic Jain contemplative practices. These practices are framed not as self-care techniques but, following Jain textual sources, as methods for cultivating ethical relationships and empathy with the world. The author positions this pedagogy as a form of high-impact learning and suggests that completing the course will better equip students to respond to shared social and environmental crises. The article serves as both an introduction of the course to the academic community and an invitation to scholars of South Asian religions to adopt this approach.

Study at a glance

Characteristics Theoretical or philosophical paper Peer reviewed
Keywords Sociology Philosophy Environmental science
Citations 3
Key finding A Jainism-themed course combining history, philosophy, and contemplative practice can foster ethical relationships and empathy, potentially better equipping students to address social and environmental crises.

Abstract

This article proposes an introductory course to Jainism vis-à-vis the categories of yoga and ecology. Following a short introduction, the main section of this paper introduces the contents of the syllabus for this upper division undergraduate theological studies course. Students will learn not only the history and philosophy of Jainism, but will also undertake basic Jain contemplative practices. Contemplative practice is used not merely as a technique of self-care, but rather, following some of Jainism’s foundational textual sources, first and foremost as a method for helping students to form a sense of ethical relationship and empathy with the world around them. Using such a pedagogical approach, which I situate as a specific form of “high-impact” learning, I suggest that at the completion of the course students will be better equipped to respond to our shared social and environmental crises. This article serves as both an introduction of this course to the academic community, as well as an invitation to scholars and professors of South Asian religious traditions to adopt the pedagogical approach proposed herein.

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