Problem - Nature is seen primarily as a storehouse of resources to be managed, harvested, and industrially processed for unmoderated Human consumption. This materialistic philosophy is accelerating destruction of planetary ecological systems. Solution - A vision of wholeness in relationship to Nature is required which incorporates the spiritual dimension.

Rapidly progressing environmental alterations - global warming, ozone depletion, soil degradation, forest depletion, and species extinction - threaten the delicate ecological balance of the ecosphere. As the twentieth century draws to a close, the threat of irreversible degradation of planetary life systems by these and other possible unanticipated dangers has come to replace nuclear war as the primary concern of collective security.

The predominant response to these issues has focused on the concept of sustainable development. For development to be sustainable, social and economic decisions need to recognise the finite biological and chemical limits of ecosystems and the ecosphere as a whole. However, continued economic growth is still considered necessary, particularly if non industrial nations are to raise large segments of their population out of poverty. Sustainable development thus links environment and development issues. From the point of view of "deep ecology", "ecofeminism" and "ecophilosophy" groups, the present sustainable development approach does not go far enough in examining the cultural attitudes towards Nature.

The deep ecologists suggest that what is needed, is the development of an "ecological consciousness" that other forms of life have intrinsic value and we are not above the rest of Nature.

Deep ecology draws on a diversity of philosophical, cultural and spiritual traditions as well as the science of ecology. It asserts that beyond our narrowly materialistic scientific understanding of reality, the spiritual and material aspects of reality fuse together. It asks which society, which education, which form of religion is beneficial for all life on the planet as a whole.

Ecofeminism believes that women are more naturally attuned to the inter-relatedness of life and that the development of an ecological sensibility requires a re-evaluation of women's experience and greater involvement of women in the production of knowledge.

Ecophilosophy, in addition to being ecologically conscious, is holistic and global and it is concerned with wisdom, quality, and health. It sees human beings as spiritual agents in an evolving world endowed with grace and meaning and thereby emphasizes participatory commitment, compassion, and responsibility.

There exists a three-fold relationship between humanity and Nature involving principles of unity, detachment and humility. There is a cohesiveness within life's ever-increasing differentiation - an underlying spirit that animates all of existence.

The prevailing view of Nature as environment made up of material components of air, water, soil, and organisms is therefore inadequate. The very word "environment" implies that which is external and peripheral to what is assumed to be the central object of concern, human beings. As we begin to understand the ecological principle that everything is connected to everything else in the physical world, we are learning the truth of the essential spiritual law of unity that pervades and animates all of creation. The paradox between our oneness with the rest of existence and our detachment from it can be seen on deeper reflection as representing the multidimensionality of our humanness. An attitude of awe and gratitude towards earth and Nature is part of attaining spiritual humility. Humility means literally of the ground or humus.

Developing new attitudes of respect for and cooperation with Nature requires, first of all, a vision of wholeness in our relationship to Nature. This requires a perspective of human evolution and human purpose that unifies material and spiritual realities.

Appreciating that creation is sacred and whole and understanding the role of human beings to be conscious, compassionate, and creative participants in the evolution of life are the fundamental conceptual requirements for achieving an ecologically sustainable society. Developing this society, however, requires not only a transformation in our individual attitudes and values but also a complete reformation of our social structures.

Planetary unity is a necessary and inevitable fruition of humanity's collective spiritual and material development. It calls for a reflection in the world of humanity of the fundamental oneness in the whole of creation and requires a new understanding of the relationship of parts to each other and to the whole. Restoration of sense of wholeness on a conscious level is a process related to the root meaning of "religion" - to reconnect or bind back. Systems of thought and governance must give way to new patterns and new institutions necessary to manage cooperatively an increasingly interdependent world.

The call by deep ecologists and other social theorists for decentralised, small-scale, community-based technologies and economies, at first glance seems to represent movement in a direction opposite to globalism. It is on a small scale that individual responsibility can be upheld within a participatory community democracy and that technology can be humanised and made more environmentally appropriate. A global society is one based on individual, family, and local self-reliance, integrated with sophisticated interdependence on the national and global levels.

The emergence of a new world order requires appropriate institutions for global coordination and for fostering individual and community empowerment.

Robert A White holds a master's degree in environmental studies from York University. This partial summary, extracted by Farhang Sefidvash from an article with the same title published in the Journal of Bahá'í Studies, vol7, no2, 1995 was taken from the e-mail publishing service of the Research Centre for Global Governance - a global "Think Tank". Present membership represents 92 countries. You may subscribe and take part by sending an e-mail message to: rcgg@orion.ufrgs.br

While 'Abdu'l-Bahá was dictating tablets this morning, an Arab was announced and after a few minutes another one came in. 'Abdu'l-Bahá instantly saw that these grown-up children of nature were not friendly with each other and as a subtle master of human nature, he started immediately to establish conciliation between them. Each of them sat there inwardly growling at his enemy. At first 'Abdu'l-Bahá spoke to them in such a manner as to make them laugh. They did not want to laugh, neither did they want to look at each other, but they could not help doing both. Then with his deep insight into their hearts he said -

"Are not men really children? The life of men is but a few days; then death overtakes them. Is it not foolish to attach one's heart to the worldly love and hate? Why should we let envy and hatred separate us? The strange part of it is that they have no outward existence. Happiness is the king of our hearts. Let us not part from it. If the candle of happiness is ignited in the chamber of our heart, all the forboding gloom of evil suggestions will be dispelled.

'My home is the home of peace. My home is the home of joy and delight. My home is the home of laughter and exultation. Whosoever enters through the portals of this home, must go out with gladsome heart. This is the home of light; whosoever enters here must become illumined. This is the home of knowledge: the one who enters it must receive knowledge. This is the home of love: those who come in must learn the lessons of love; thus may they know to love one another.'

Whenever I see people exercise love and good-fellowship among themselves, my heart is exceedingly rejoiced. ...God willing, you will always love one another. Praise be to God, that you are brothers in faith. You are the citizens of one country, the inhabitants of one town. The members of your families have known one another for years. Why then this feud? Why this ill-feeling? Why this mutual hatred?"

Then he related to them story after story, making them now laugh and now become serious. Finally when he observed the time had come, he got up from his seat and asked them to kiss one another and be true friends ever afterwards. "Is it not better to be friends than enemies?" 'Abdu'l-Bahá asked them. Then He went into another room and brought candy and two silk hankerchiefs for each one. "By this token you are plighted together forever." "We are the slaves of Abbas Effendi. We will do thy holy bidding. It seems God directed our steps to your home this morning," they said. They left the house laughing and holding one another's hands."

This story was written by Mirza Ahmad Sohrab, with quotes of 'Abdu'l-Bahá taken from "Star of the West", Bounded Vol 5, Volume IX, No. 3, pages 39-40. Parts re-quoted in later compilations from the Universal House of Justice.

This article was taken from "Healing Through Unity" e-mail newsletter, Vol 2, Issue #10

World War II broke out on 3rd September, 1939 and under the National Service (Armed Forces) Act, 1939, I was "called-up" in late September. I was 20 years old and a Bahá'í for exactly one year. The Act made provision for a person to make an appeal for exemption from service on the grounds of conscience and I was given until the 17th October to register any such appeal. An applicant had to register as a Conscientious Objector and place his case before a Court which would determine in which one of four categories would he be placed: 1. Absolute exemption. 2. Land Service. 3. Non-combatant service. 4. Application rejected outright.

I registered as a Bahá'í stating that I wished to obtain exemption from combatant military service as such service would be incompatible with my beliefs which are those of the Bahá'í Faith. (A pamphlet was enclosed) I stated also that I was most anxious that this should not be in the slightest degree prejudicial to my standing as a loyal and devoted citizen. I then gave a summary of what I had been doing in Scouting and First Aid work since the outbreak of war.

My registration with the Court was No: 45 so I was among the earliest so to register and it was of interest to note that my new Bahá'í registration number was 45! My hearing was in Leeds Crown Court before a tribunal of Judge Stewart and two eminent members. David Hofman spoke on my behalf as National Spiritual Assembly Secretary. I was placed in Category 3 and had to report for duty on 18th January 1940 in the Royal Army Medical Corps.

Three of the local papers carried the story and one had a headline: "Persian Faith Modifies Man's Pacifism". David Hofman wrote it all up in a report on "Teaching Activities". The Guardian published it twice in Bahá'í World, Vol VIII and again in Vol IX. The Youth of Alexandria wrote a play about it in Arabic and feted me when I met them in 1945. I think that it was unique for the Guardian (who I was led to believe decided what had to go into the Bahá'í World Volumes) to publish the same item of news three times.

Looking back I think that this was because it was the first time in the world that an individual Bahá'í had appeared before a Court of Law and had had the Faith recognised as the basis for a sympathetic ruling - a decision which became a precedent for all Bahá'ís who were called into the Armed Forces.

Taken from "Biography of British Bahá'í History" Philip Hainsworth 1997

My husband, Frank, and I decided a three-day visit to Haifa with our two children Jordan-Cyrus, aged five and Farrah-Danielle, aged three, was an essential journey to make, after being told in February that Farrah's lack of communication, eye contact and socialisation was due to her being on the Autistic Spectrum. Our souls needed uplifting and we needed the strength to help us deal with this huge difficulty which has been put before us.

Only God knows how our hearts ache for our beautiful daughter and only God can and is giving us the strength and guidance we need. I felt this before we went to Haifa; I know this after the fantastic experience we witnessed while we were there.

Farrah was two years and ten months when we went. She has no language and communicates moderately by using Makaton sign language. If she doesn't understand something she will scream and cry. It was for this reason that we decided the best time to visit the Shrine of the Báb was around 1pm when it was quieter. We were all in the Pilgrim House and my husband said he would like to take Farrah to the Shrine on his own. I respected his wishes and waited with Jordan in the library area, reading to him. It seemed they were gone for ages, so I decided to walk up with Jordan to see how they were getting on.

I sat where Frank had sat for a while, absorbing the peace and tranquillity and the warm illumination of that wonderful atmosphere, puzzled at why he had not thought it would not be more special for her to sleep closer to 'Abdu'l-Bahá - in His sacred room. Then a wave of great peacefulness floated through me as I realised where I was sitting and Farrah had chosen to lie down to take her rest - we were in the best place after all - exactly between the shrines of the Báb and 'Abdu'l-Bahá! How had she known this was the holliest place to be? Knowing she was perfectly safe, I removed my shoes and walked to the open entrances of the Shrines, entered them both in turn and prayed in tears of thankfulness and joy.

The other remarkable thing was that Farrah slept for about half an hour in that glorious place and awoke just as Jordan and Frank finished the ninth lap around the Shrine. Since we came home Farrah has spoken a few words. I leave you to draw your own conclusions.

Caroline Seyedi