To Be On A Spiritual Path – Jan Phillips

by Jan Phillips To be on a spiritual path means to live mindfully, paying attention to the signs along the road and being conscious of our body — the vehicle we are traveling in — and of the needs and safety of others on the journey. To be on a spiritual path means to look inward as often as outward, knowing that the externals of our lives are reflections of our thoughts and words, manifestations of that which we are imagining and energizing into being with the fuel of our passion. To be on a spiritual path means to use the rear-view mirror to be sure that the path behind is clear of debris and that we do not obstruct another’s journey with clutter of our own. acheter coque iphone en ligne It means making peace with our past, knowing our future contains it, and summoning the courage it takes to acknowledge, forgive, and release whatever we have clung to that impedes our movement. coque iphone 6 To be on a spiritual path is to take responsibility for creating our own creed, based on our commitments, and to respect the rights of others to do the same. coque iphone It also means to reflect anew on what beliefs we’ve inherited to be sure they are compatible with our wisdom and compassion. To be on a spiritual path is to embrace the mystical paradox that while we are singular, physical beings on this journey, we are also profoundly connected to one another, animated and sustained by the same vast Spirit that abides in the star, the petal of an iris, the howl of the wolf. coque iphone 7 To be on a spiritual path, it is necessary to forgive yourself for wrong turns, for failing to yield, for driving under the influence of others. These are minor and forgivable infractions. coque iphone pas cher The more important rules of this road are to be attentive, to notice when you stray, and to get back on the path as soon as possible. coque iphone 8 We could all use a road map for the journey inward, a guide away from the crowded thoroughfare to the quiet path of our own true calling; a reminder that it is not the destination, but the journey, that is important. coque iphone pas cher The fourteenth-century Italian saint Catherine of Siena once wrote, ‘All the way to heaven is heaven.’ Perhaps this is roadmap enough — this one stark line enough to keep us walking, reminding us that the wind we feel on the back of our necks is nothing less than the breath of God.

Institute of Noetic Sciences – California

The Institute of Noetic Sciences™, founded in 1973 by Apollo 14 astronaut Edgar Mitchell, outlet coque iphone is a 501(c)(3) nonprofit research, education, and membership organization whose mission is supporting individual and collective transformation through consciousness research, coque iphone xr educational outreach, and engaging a global learning community in the realization of our human potential. coque iphone 8 “Noetic” comes from the Greek word nous, which means “intuitive mind” or “inner knowing.” IONS™ conducts, sponsors, coque iphone 8 and collaborates on leading-edge research into the potentials and powers of consciousness, exploring phenomena that do not necessarily fit conventional scientific models while maintaining a commitment to scientific rigor. The Institute’s primary program areas are consciousness and healing, coque iphone soldes extended human capacities, and emerging worldviews. coque iphone 2019 The specific work of the Institute includes the following:

  • Sponsorship of and participation in original research and publication of articles in peer-reviewed journals
  • Application of findings into educational products and trainings
  • A monthly membership program that includes product and workshop discounts and the semiannual periodical The Noetic Post
  • Presentation and cosponsorship of regional and international workshops and conferences
  • The hosting of residential seminars and workshops at EarthRise, our on-campus retreat facility,

Three Causes of Spiritual Illness

hank-wessellmen-booksThree Causes of Spiritual Illness by Hank Wesselman, PhD. As we pass through life on the physical plane, things happen. We contract flus and colds and viruses, and we sustain physical injuries, like falling off our bikes as children or experiencing sports injuries. As adults, we may throw our back out or experience a serious car accident, in the process, acquiring bruises, cuts, sprains, infections, lacerations, and sometimes broken bones. Some of us may also experience serious illnesses of an internal nature like cancer or hepatitis, heart disease or multiple sclerosis. Eventually we pass through old age and the progressive infirmity and death of the physical body. coque iphone 8 These are the givens–they are all to be expected as part of what it means to be an embodied, living being. But these are all effects, and what the shaman is primarily interested in is the cause. coque iphone outlet Watch a video of Hank discussing the three causes of spiritual illness:

Cause and Effect In looking through the shamanic healer’s eyes, the ultimate causes of virtually all illness are to be found within the imaginal realms–in those same regions from which illness derives its initial power to affect us adversely. Because of this, it is not enough to simply suppress the effects of illness with medication on the physical plane and hope for the best. For true healing to occur, the causes of the illness must be addressed. From the shaman’s perspective, there are three classic causes of illness, and interestingly, they are not microbes or bacteria or viruses. coque iphone 7 Rather, they are negative internal states that appear within us in response to negative or traumatic life experiences. The first among these is disharmony. Disharmony Disharmony is what we experience when life suddenly loses its meaning or when we have lost an important connection to life. Let’s take the case of an elderly couple who have had a long marriage, and suddenly one of them dies. They may not have had a perfect relationship, yet there is a deep bond between them because of all they have shared together. The survivor may go into crisis upon the loss of their mate, and within a short time, he or she may come down with something medically challenging, like cancer. Suddenly, they’re gone too. That’s disharmony. The state of disharmony that we experience in response to such life situations causes a diminishment of our personal power. This can happen in a subtle manner on the one hand, or in a catastrophic, life-shaking way on the other like losing your job, and in the process losing your livelihood. When we experience disempowerment, or “power loss,” it affects our energetic matrix, rendering us vulnerable to illness. Fear The second classic cause of illness is fear. A person who is walking around with a chronic sense of fear gnawing away at them is doubly vulnerable to illness because their anxiety aggressively and progressively diminishes their sense of well-being, and this, in turn, affects their feeling of being safe in the world. This sense of well-being is the base upon which our personal health system stands. When this foundation is affected negatively, it diminishes the ability of our immune system to function. And when our immune system goes down, we’re in trouble. It’s not too difficult to see that there is a feedback mechanism at work here. Fear, and the anxiety it creates, produces disharmony. In the same breath, disharmony generates fear, and if the two of them are working together, it doubly affects the protective mantle of the body’s immune system, as well as the energetic matrix. Illness is the inevitable result.

It is no surprise to Western medical practitioners that disharmony and fear can manifest themselves in diseases that are recognizable to science. Almost 500 years ago, the Renaissance physician Paracelsus observed that “the fear of disease is more dangerous than the disease itself.” This brings us to consider the third classic cause of illness–the phenomenon known to indigenous healers as soul loss. Soul Loss Among the traditionals, soul loss is regarded as the most serious diagnosis and the major cause of premature death and serious illness, yet curiously, it’s not even mentioned in our Western medical textbooks. The closest acknowledged context is “He/she has lost the will to live”. In Western society, soul loss is most easily understood as damage to a person’s life essence, a phenomenon that usually occurs in response to trauma. When the trauma are severe, this may result in a fragmentation of that person’s soul cluster, with the shattered soul parts dissociating, fleeing an intolerable situation. In overwhelming circumstances, these soul parts may not return.

The causes of soul loss can be many and varied. There may be traumatic perinatal issues that happen around the child’s birth experience such as arriving into life only to discover that they are not wanted, or that they are the wrong gender—they’ve come in as a girl when everyone was hoping for a boy. Soul loss can also occur when a child is mercilessly bullied or teased at home or at school, day after day, or when a young person is molested by the one who is supposed to be caring for them. When someone has been raped or assaulted, has suffered a shocking betrayal, a bitter divorce, a traumatic abortion, a terrible car accident, or even a serious surgery, soul loss is assured. Many of the young men and women who were sent to war in Afghanistan, Iraq, Kuwait, Viet Nam, Korea and beyond, came home personally damaged because they had suffered terrible soul loss. Our medical specialists labeled their disorders as post-traumatic stress syndrome, but they had little to offer these “walking wounded” in terms of true healing, and many who survived are still deeply traumatized at the soul level by what happened to them in war. Symptoms of Soul Loss Soul loss is easily recognizable if you know what you’re looking for. Here’s a checklist of some of the classic symptoms: • feelings of being fragmented, of not being all here. • blocked memory–an inability to remember parts of one’s life. • an inability to feel love or receive love from another. coque iphone 8 • emotional remoteness. • a sudden onset of apathy or listlessness. • a lack of initiative or enthusiasm. • a lack of joy. • a failure to thrive. • an inability to make decisions. • an inability to discriminate. • chronic negativity. • addictions. • suicidal tendencies. • melancholy or despair. vente de coque iphone • chronic depression. Perhaps the most common symptom of soul loss is depression. In the early 1990s, Time magazine did a cover story on depression in America that revealed 60 million Americans were taking anti-depressant drugs on a daily basis, representing about 30% of our population. Today that number is closer to 80 million, representing about 40% of society at large, and sometimes that number jumps in response to a national trauma. On the Friday following 9/11, a television newscast revealed that 7 out of 10 Americans polled were experiencing significant depression in response to the tragedy, an indicator of soul loss on a national scale. coque iphone 8 Although the term “soul loss” is not familiar to most Westerners, examples of it are expressed daily in our language and descriptions of personal hardships. Media interviews and news reports include individuals’ comments such as “I lost a part of myself when that (trauma) happened” and “I have not been the same since.” When discussing soul loss with inquiring individuals, most everyone has a sense of having lost a “part” of themselves at some time in life, yet virtually no one has the awareness that the missing part(s) could be recovered. They can. About Dr. Hank Wesselman Research paleoanthropologist Hank Wesselman is one of those rare cutting edge scientists who truly walks between the worlds. A native New Yorker, he has spent much of his life living and working among traditional tribal peoples, primarily in Africa and Polynesia. He served in the US Peace Corps in the 1960’s, living among people of the Yoruba Tribe in Western Nigeria for two years. It was there that he first became interested in indigenous spiritual wisdom. Since 1971, he has conducted research with an international group of scientists, exploring eastern Africa’s Great Rift Valley in search of answers to the mystery of human origins. During this time, he has worked alongside such worthies as Dr. Don Johanson, Lucy’s discoverer; Professor Tim White, whose expeditions have been featured in several TIME magazine cover stories, as well as members of the famous Leakey family. He is one of the primary investigators involved in the discovery of the “Ardi” sites (Ardiptithecus ramidus) in Ethiopia–recently revealed to be the famous missing link between humans and apes that Charles Darwin predicted would be found in Africa. Hank’s research is involved with the paleoenvironmental reconstruction of the sites (4-6 million years old) at the time they were laid down. Hank is also a shamanic student, practitioner and teacher, now in the 28th year of his apprenticeship. In addition to his scientific papers and monographs, his books include his autobiographical trilogy: SPIRITWALKER: MESSAGES FROM THE FUTURE (Bantam, 1995), MEDICINEMAKER: MYSTIC ENCOUNTERS ON THE SHAMAN’S PATH (Bantam, 1998), and VISIONSEEKER: SHARED WISDOM FROM THE PLACE OF REFUGE (Hay House, 2001). These unusual books are focused upon a series of altered state experiences that began spontaneously out in the bush of Africa and document his investigations into a hidden reality that most of us have heard about, but few have experienced directly. In his explorations of these inner worlds, Hank may have also provided us with a glimpse into the possible evolutionary future of humanity. Combining the sober objectivity of a trained scientist with a mystic’s passionate search for deeper understanding, his books also contain revelations of the generally secret teachings of the Hawaiian kahunas. His smaller teaching books include THE JOURNEY TO THE SACRED GARDEN: A GUIDE TO TRAVELING IN THE SPIRITUAL REALMS (Hay House 2003) and SPIRIT MEDICINE: HEALING IN THE SACRED REALMS (Hay House, 2004) co-authored with his wife Jill Kuykendall. Hank is the co-author with Sandra Ingerman of the award-winning book Awakening to the Spirit World, voted the best Body-Mind-Spirit book of 2010 by the Independent Publishers Association. His most recent book is The Bowl of Light: Ancestral Wisdom from a Hawaiian Shaman, a compilation of his mystical talks with the Hawaiian Elder and kahuna Hale Makua over the last eight years of his life. Larry Dossey MD has described Hank Wesselman as an expert guide who fully realizes that he is playing with scientific and spiritual dynamite. Hank currently lives on the Kona coast of Hawai’i island with his family, where they are involved in sustainable food production on their farm in Honaunau. He continues to write and to teach workshops across the country and abroad.

On Spirituality – Manly P. Hall

In our daily manifestation we are constantly in the presence of energies, but we take them for granted. We never question how it is that we can raise a finger, use a typewriter, or play a musical instrument. We see nothing mysterious about taking a walk, talking with our friends, or performing various arduous tasks in the name of health. The mystery behind the commonplace is something we do not understand but use constantly with little inquiry into our own nature. We have never questioned the process by which we are alive because we more or less take for granted that the questions cannot be answered and that whatever lies behind us is a mystery. Science has never undertaken to explore it. Philosophy has never been able to create a completely comprehensible exposition of principles, and religion deals in such abstract vagaries that we are not sure what part is true and what part is imaginary. But some have questioned and from the questioning developed various concepts by means of which it might be possible for us to explore this unknown world of causes.

Man specializes with his own mind, and whatever most occupies his mind is most supported by his resources. Persons interested in making a living devote their energies to this task, only occasionally taking time for meditation or reflection. It would seem, therefore, that there must be a motion, a process within our own thinking through which we can create the instrument for self-exploration. There must be some way of turning the mind from external addictions to the examination of internals. Most persons have never attempted to do this, and most do not even believe it possible. But there must be some way to use our faculties to discover ourselves, rather than using them constantly to buildup our store of knowledge about externals which, in the last analysis, are of very little basic importance to ourselves. To be given the equipment that we possess, only to use it for a few years, and then have both ourselves and our equipment fade away, seems to be contrary to the economy of nature. It would appear more reasonable that we have not yet attained to that degree of evolution which will enable us to develop the faculties of self-examination. They must lurk somewhere in our extrasensory perception band, and if we cannot find them, we will never know ourselves nor actually experience our true place in the universe or in the universal plan for ourselves.

It was first assumed that before we could penetrate the illusion of matter, we had to turn our attention away from matter, that to free our inner equipment for its apperceptive function, we had to relieve it of the burden of its continuous perceptive function, for every sensory perception that we possess is held in fascination in the world of phenomena. It is not so likely that we will be able to disentangle our functional resources and turn them in another direction. In order to explore causes, we must break the tie which forces us to continually use our energies as an out-flowing toward externals. This is accomplished through a series of experiences in which we come to understand by degrees the unity of this life principle in ourselves. To the degree we understand life, we participate in it, and we are closer to enlightenment when we are tied to reality by bonds of intense sympathy. If our dedications are towards enlightenment, we have a greater probability of attaining it than when our dedications are turned to other things and enlightenment is merely an avocational interest.

To attempt this it is necessary to reverse the involutionary process which ties energy to matter, and set up an evolutionary process within ourselves. Involution is the breaking up of one life into many manifestations. Evolution is the restoration of unity, the bringing back of diversity until oneness is re-established. Illusion is diversity. Reality is unity. To quiet down the experiences of diversity, to gradually bring separate things together, to search for unities where we have accepted diversities, to seek forever the one in the many and to discover finally the one behind the many – these are the labors of spiritual evolution. We begin symbolically by seeking the common ground of things and, in so doing, overcome forever the antagonisms and the conflicts which arise from our inability to perceive the identities of life.

~Excerpted from Manly P Hall Lecture #193 – “The Mystical Experience Union with The External Self.”

Third Eye in the Soul – Manly P. Hall

by Manly P. Hall

While the mind and emotions are burdened with the tremendous pressures resulting from external experiences ill digested within the personality, it is impossible to achieve the state of internal quietude which is necessary before the eye of the soul can be opened. What the soul requires primarily is a complete relaxation of the self from all intensities, pressures, remembrances, and all occurrences by which the inner life is disturbed. It is often quite possible to mentally achieve a cleansing of the life, but if the emotional pressures are not also regenerated, the achievement is not complete. What we need, therefore, for the development of the inner faculty of sight is a perfect quietude of the mind, the emotions, and the body itself.

This quietude comes in various ways—some by way of acceptance. Experiences we have rebelled against can be transformed into acceptances. We can forget the circumstances and remember only the lessons that we learned. We can in many cases analyze, if we wish, how the most difficult happenings in our lives have been the most beneficial in terms of internal growth.

One by one we need to transform every negative emotion into a positive spiritual acceptance of experiences. We have to, therefore, enter what has been sometimes referred to as a continual remembering of the Divine. It is not a particular prayer at a particular time, but it is to live forever in the presence of the Divine Purpose for things. The essential foundation of this gives rise to what we call mysticism. Mysticism is actually the heart doctrine. It is the individual growing not by expanding the mental faculties but using these faculties primarily to sustain the quietude of the heart.

The heart, because of its intense inner nature, has always been considered a symbol of love. It has been associated with natural affections, with gentleness, kindness, consideration, forgiveness, and for practically all purposes it is a symbol of complete internal peace. Peace is not in this case the result of an escape or of rejecting the difficulties of life. With the opening of the third eye, peace is the realization that we are forever in the presence of divine peace. Peace is not something we have to invent or struggle after. Rather, it is a state of natural existence when we have made peace with ourselves, when we have achieved a natural sympathy and a proper union of the parts and fragments of the personality which are so often in continuous conflict—the gradual sustaining of internal humility, a quiet acceptance of life, a desire to grow through service, a realization that we are all servants and grow most rapidly when serving the causes for life’s experiences.

The simplest form of these services is that we take the symbolic aspect and serve the normal boundaries of relationship such as family and intimate associates and expand our desire for service out of the natural environment with which we are familiar into the great environment which is dominated by the Divine Love which serves all things great and small, every form of life being benefited thereby. As we grow we become servants of this internal light and seek in every way at our command to serve the Divine Purpose and in this way permit the Divine Purpose to flow unimpeded through
our own natures.

~Excerpted from Manly P Hall Lecture #271 – “The Third Eye in the Soul.”

William McDonough

William McDonough is an adviser, designer, thought leader, and author. Trained as an architect, his interests and influence range widely, and he works at scales from the global to the molecular. He is recognized globally as a leader in sustainable development. His vision for a future of abundance for all is helping companies and communities think differently. Together they are changing the world.

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William McDonough is a globally recognized leader in sustainable development. Trained as an architect, Mr. McDonough’s interests and influence range widely, and he works at scales from the global to the molecular.

Time magazine recognized him as a “Hero for the Planet,” noting: “His utopianism is grounded in a unified philosophy that—in demonstrable and practical ways—is changing the design of the world.” In 1996, Mr. McDonough received the Presidential Award for SustainableDevelopment, and in 2003 he earned the first U.S. EPA Presidential Green Chemistry Challenge Award for his work with Shaw Industries. In 2004, he received the National Design Award for exemplary achievement in the field of environmental design. Mr. McDonough is the architect of many of the recognized flagships of sustainable design, including the Ford Rouge truck plant in Dearborn, Michigan; the Adam Joseph Lewis Center for Environmental Studies at Oberlin College; and NASA’s “space station on Earth,” Sustainability Base, one of the most innovative facilities in the federal portfolio.

Mr. McDonough has written and lectured extensively on design as the first signal of human intention. He was commissioned in 1991 to write The Hannover Principles: Design for Sustainability as guidelines for the City of Hannover’s EXPO 2000, still recognized two decades after publication as a touchstone of sustainable design. In 2002, McDonough and the German chemist Dr. Michael Braungart co-authored
Cradle to Cradle: Remaking the Way We Make Things, which is widely acknowledged as a seminal text of the sustainability movement. Their much-anticipated new book, The Upcycle: Beyond Sustainability–Designing for Abundance was released in 2013.

Mr. McDonough advises commercial and governmental leaders worldwide through McDonough Innovation. He is also active with William McDonough + Partners, his architecture practice with offices in Charlottesville, VA, and San Francisco, CA, as well as MBDC, the Cradle to Cradle consulting firm co-founded with Dr. Braungart. He has co-founded, with Braungart, not-for-profit organizations to allow public accessibility to Cradle to Cradle thinking. These include GreenBlue (2000), to convene industry groups around Cradle to Cradle issues, and the Cradle to Cradle Products Innovation Institute (2009), founded at the invitation of California Governor Arnold Schwarzenegger to create a global standard for the development of safe and healthy products. Mr. McDonough also co-founded Make It Right (2006) with Brad Pitt to bring affordable Cradle to Cradle-inspired homes to the New Orleans Lower 9th Ward after Hurricane Katrina.

On Design: The Hannover Principles

From the 20th anniversary printing—

November 2012

As an architect and designer, I am someone who spends time thinking about how we can imagine a future of abundance for our children. In 1991, at the suggestion of Dr. Michael Braungart, I was commissioned by the City of Hannover, Germany, to craft sustainable design principles for Expo 2000, The World’s Fair. The result was The Hannover Principles: Design for Sustainability, which was officially presented by Hannover as a gift to the 1992 Earth Summit’s World Urban Forum in Rio de Janeiro, Brazil.

If design is the first signal of human intention, our intention today can be to love all ten billion people who will live on our planet by 2050. We can do this. If we imagine and embrace our cities as part of the same organism as the countryside, the rivers and the oceans, then we can celebrate ourselves, all species and the natural systems we support and that support us. This is our design assignment. If we are principled and have positive goals, we can rise to this occasion. It will take us all; it will take forever—that is the point.

—William McDonough

THE HANNOVER PRINCIPLES

  1. Insist on rights of humanity and nature to co-exist in a healthy, supportive, diverse and sustainable condition.

  2. Recognize interdependence. The elements of human design interact with and depend upon the natural world, with broad and diverse implications at every scale. Expand design considerations to recognizing even distant effects.

  3. Respect relationships between spirit and matter. Consider all aspects of human settlement including community, dwelling, industry and trade in terms of existing and evolving connections between spiritual and material consciousness.

  4. Accept responsibility for the consequences of design decisions upon human well-being, the viability of natural systems and their right to co-exist.

  5. Create safe objects of long-term value. Do not burden future generations with requirements for maintenance or vigilant administration of potential danger due to the careless creation of products, processes or standards.

  6. Eliminate the concept of waste. Evaluate and optimize the full life-cycle of products and processes, to approach the state of natural systems, in which there is no waste.

  7. Rely on natural energy flows. Human designs should, like the living world, derive their creative forces from perpetual solar income. Incorporate this energy efficiently and safely for responsible use.

  8. Understand the limitations of design. No human creation lasts forever and design does not solve all problems. Those who create and plan should practice humility in the face of nature. Treat nature as a model and mentor, not as an inconvenience to be evaded or controlled.

  9. Seek constant improvement by the sharing of knowledge. Encourage direct and open communication between colleagues, patrons, manufacturers and users to link long term sustainable considerations with ethical responsibility, and re-establish the integral relationship between natural processes and human activity.

The Hannover Principles should be seen as a living document committed to the transformation and growth in the understanding of our interdependence with nature, so that they may adapt as our knowledge of the world evolves.

From the 2002 10th Anniversary Edition—

INTRODUCTION, by Teresa Heinz

I first became aware of William McDonough’s work in 1984, when he redesigned the national headquarters of the Environmental Defense Fund. The redesign of the EDF office was a watershed event. Not only was it the first “green” office in New York City, it also laid the foundation for a new design philosophy: a commercially productive, socially beneficial and ecologically intelligent approach to the making of things that Bill and his colleague Michael Braungart would come to call eco-effectiveness.

When I hired Bill to design the Heinz family offices and Heinz Foundation offices in Pittsburgh in 1991, he and Michael had just been commissioned by the City of Hannover to develop a set of design principles for the 2000 World’s Fair. Having chosen “Humanity, Nature and Technology” as the theme of the fair, the city wanted to showcase hopeful visions for a sustainable future. The Hannover Principles were to put forth an inspiring standard, presenting to the world the first coherent framework for rethinking design through the lens of sustainability.

Getting to know Bill and Michael as colleagues and friends over the last ten years has given me the opportunity to see firsthand the impact of the Hannover Principles. From their elegant insistence on “the rights of humanity and nature to co-exist” to their call to “eliminate the concept of waste,” the Principles echo the deep human instinct—and wisdom—to care for the world. Indeed, they have become a cultural touchstone, providing information and grounding not just for the design community but also for all those devoted to bringing forth a world of social equity, environmental health and peaceful prosperity.

At their core is a simple truth: Human health, the strength of our economy and the well-being of our environment are all connected. I learned this lesson early in life, as a child growing up in Mozambique. In the East Africa of my youth, the interplay of nature, health and survival was a given, something that people who lived close to the natural world intuitively understood. For me, that understanding was reinforced by having a father who was a doctor. Observing him and the questions he asked of his patients taught me how illness can be related to environment and the practices of daily life.

We lived in a place where nature’s laws of cause and effect were fairly clear. If you went swimming at sunrise or sunset, feeding time for sharks and river crocodiles (and indeed, for all the animals in the savannah), you might get a nasty nibble. We learned to respect the rules of the natural world because they had such obvious implications for people’s personal well-being. Nature taught us the virtues of prevention—of solving problems by not creating them in the first place.

Industrialized societies tend to be less in touch with nature’s rules. In the nineteenth century, the paradigm was that we should tame nature; in the twentieth, it became a sense that we are almost immune to its rules. Today, we tend to think of the natural world as somehow separate, an entity “out there” that can be controlled, held at bay or even ignored. Even our efforts to protect the environment have been informed by this “us versus it” mentality, a sense that we are in competition with the natural world and that the best we can hope for is to mitigate the damage we cause.

The simple genius behind the nine Hannover Principles was that they reframed the issue. Rather than take a certain amount of ecological harm as a given, with people on various sides of the environmental debate reduced to arguing over the permissible amount, Bill and Michael invited us to consider an alternative. Why not just design products and institutions that support the environment, they asked?

The Hannover Principles were the first expression of that transforming idea. In nine lean declarations they set forth a value system and a design framework that Bill and Michael continue to use as the foundation of their evolving design paradigm. As they write in Cradle to Cradle: Remaking the Way We Make Things, nature’s cycles are not just lean and efficient; they are abundant, effective and regenerative. By going beyond mere efficiency to celebrate the abundance of nature, the practice of eco-effective, cradle-to-cradle design allows us to create materials, dwellings, workplaces, and commercial enterprises that generate not fewer negative impacts but more productivity, more pleasure and more restorative effects.

The key insight of eco-effective or cradle-to-cradle thinking is recognizing the materials of our daily lives—even highly technical, synthetic industrial materials—as nutrients that can be designed to circulate in human systems very much like nitrogen, water, and simple sugars circulate in nature’s nutrient cycles. Rather than using materials once and sending them to the landfill—our current cradle-to-grave system—cradle-to-cradle materials are designed to be returned safely to the soil or to flow back to industry to be used again and again.

Far more than a theoretical notion, this central principle of sustainability can be readily seen in the work of Bill’s architectural firm, William McDonough + Partners, and Bill and Michael’s industrial design consultancy, McDonough Braungart Design Chemistry. Working with clients ranging from small companies like the Swiss textile mill Rohner to global megacorporations like the Ford Motor Company, both firms are showing that designers attuned to this cradle-to-cradle philosophy can replicate nature’s closed-loop systems in the worlds of commerce and community. The result: safe, beneficial materials that either naturally biodegrade or provide high-quality resources for the next generation of products; buildings designed to produce more energy than they consume; cities and towns tapped into local energy flows; places in every human realm that renew a sense of participation in the landscape.

My own hopes for the urban landscapes of Pittsburgh brought The Hannover Principles home, literally. At the Earth Summit in Rio in 1992, where the Principles were introduced to the international community, I invited Bill and Michael to come to Pittsburgh to share their ideas. Both were invited to lecture at Carnegie Mellon University and, as I had hoped, the Hannover Principles became a part of the dialogue going on in Pittsburgh at the time about the region’s environmental future.

Today, Pittsburgh is gaining national recognition as a leader in green building and sustainable design. In many ways, that began with the building of the Heinz family offices, which represented the first, commercial-scale use of sustainably harvested tropical wood. Our offices served as a laboratory and model for others to learn from, and not just locally. The Discovery Channel covered it; architectural magazines wrote about it; and builders, designers and architects from across the country came to study its features. Since then, the ideas articulated in the Hannover Principles have never been far from the minds of the staff at The Heinz Endowments as they have advanced our green building agenda in Pittsburgh over the past decade.

Those ideas are making communities from Pittsburgh to Chicago and from Shanghai to Barcelona better places to live. They are helping people create buildings and landscapes where natural processes unfold with renewed vitality. They are transforming product design and shaping the work of such influential companies and institutions as Ford, Nike, BASF, the University of California, the Woods Hole Research Center and Oberlin College. As more and more companies and institutions adopt these sustaining principles, there is also the chance that the global economy as a whole will begin to find robust health and long-term strength through the practice of intelligent design.

Ultimately, that is the enduring value of The Hannover Principles and the reason why this tenth anniversary edition is as fresh and necessary as ever. The Principles urge us to start seeing ourselves as part of the natural world and to replicate the joyful, productive and intelligent practice of life itself.

Find the original 1992 edition here— Hannover Principles 1992