Sacred Earth

Sustainability Introduction

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The simple, yet powerful definition of “Ecology” is that everything is connected to everything else. Sustainability is the capacity of living systems to prevail, and thrive in our interconnected world whereby biological systems can continually diversify, and flourish. A sustainable lifestyle will create the conditions under which humanity, and nature can coexist, whereby social and economic needs and their requirements are in harmony with the natural world and its carrying capacity of the Earths Eco-System. We can all make a difference.

With over 400 billion tons of toxic waste dumped into the air, ground and water of our planet every year, and 40% of all deaths worldwide attributed to industrial pollution, it is clear that there is a chasm of daunting proportions between humanity and the environment. Our closed economic system of perpetual growth is not sustainable, with glaring consequences to the Earth that we see on a daily basis. As a species, we are functionally illiterate when it comes to our understanding of ecology, how else could such grim facts stand?

With awareness, connectedness and education comes responsibility. It is our hope that once we become attuned to our minds, bodies, hearts and spirits, action becomes the next logical step — that burning impulse to do what you can. This can range from the simple, yet critical decisions we make with our consumption habits, how we discard our waste, to becoming active, empowering others, and joining the growing movement around the world to build a sustainable future. We humbly present some of these options to you here.

· Activism
· Business/Economy
· Culture
· Earth Angels
· Green Commerce
· Green Living
· Indigenous People
· Politics
– Right Livelihood

Explore Beautiful Varanasi, India

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Varanasi 3The beautiful Varanasi, India is the holiest of Hindu’s sacred cities. The oldest inhabited city in the world lies beside the sacred River Ganges, nestled between the River Asi, to the south and the River Varuna, to the north. The flourishing city of Varanasi is rich in history and ceremonious traditions. The riverfront plays host to Ghats, which are stone stairways leading to the river; eighty-four of them, in fact. Each of the Ghats is significant in its own way and many travelers take part in freeing themselves from sin by bathing in the sacred river.

Varanasi, which is said to have been founded by the God Shiva, is a city abundant with intricately designed temples, an array shrines, spiritual depth, and exquisite art. The city, often referred to as “the religious capital of India,” is populated with designers creating garments using muslin and silk fabrics, as well as perfumes, sculptures, and ivory keepsakes.

Varanasi 1The history and sacred traditions of Varanasi are said to date back as far as 5,000 years. The area is lavished with a variety of religious beliefs; each encompassing their rituals and structures. Buddhism is marked by the Dhamek Stupa shrine, where it is said that the first sermon of Gautama Buddha was given. The followers of the Jain faith claim this area for worship and pilgrimage. Islamic sites are present in the area and date back as far as 1033 CE when the area was invaded and ruled by Muslims. In vast significance, the Hindu temples are effervescent in the area; after several periods of destruction by the Muslims, Varanasi rebuilt the temples, boasting its independence since the 18th century.

The Ghats of Varanasi are overlooked by temples, palaces, and shrines. Religious festivals and routine rituals are performed around and in these structures as well as along the riverfront. The Dashashwamedh Ghat is host to an evening worship called “Agni Pooja,” meaning Worship to Fire, which is performed by priests each night. This is a spiritual dedication to Shiva, sun, fire, and the universe. The cremation process, which takes place at various Ghats throughout Varanasi 5Varanasi is a symbol of spiritual release of the dead to the divinities; bringing them to a state of liberation. Many seek Varanasi when they are near death as it is said if you die in this sacred city you are released from reincarnation and are delivered from the aura surrounding you.

A traveler will not want to miss the opportunities to ride by boat along the River Ganges, especially at sun rise, to witness the splendor of spirituality taking place; walking along the Ghats and learning the meaning and life of each; wandering the side streets; and enjoying the view of the vibrant city from atop one of the many roof terraces in Varanasi.

Written by Shelly DeMarre

Where to Stay in Varanasi, India: The Nadesar Palace  or Hotel Rivatas by Ideal http://www.rivatas.com

Sacred Mount Kailash in Tibet

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The sacred Mount Kailash in Tibet is regarded by hundreds of millions of people as the ultimate spiritual mountain pilgrimage.

5 different religions view Mount Kailash as the spiritual center of the universe, the Hindus, Sikhs, Buddhist, Jains and the Bon people all hold it in the highest reverence. To go there is regarded an opportunity to purify and expand consciousness to the highest level.

This imposing 21,000 feet mountain rises from the high alpine grasslands of Western Tibet. Many people visit the mountain to be in its presence and be blessed by it. It is also possible to undertake the pilgrimage route around the base of the mountain, a 3 day trek. This pilgrimage path crosses wild and remote passes and traverses through inspiring high alpine valleys. Directly associated with Mt Kailash in mythology is the sacred Manosorava lake, this beautiful holy place is the largest high altitude body of water in the world, and renowned for its healing properties.

In Buddhism are numerous sites in the region associated with Guru Rinpoche (Padmasambhava), whose practices in holy sites around Tibet are credited with finally establishing Buddhism as the main religion of the country in the 7th–8th century.

In Hinduism the mountain is credited with being the home of Lord Shiva, the great god who is described as the destroyer of ignorance and illusion.

To get to Mount Kailash involves 1-3 days of travelling across the wild and scenic spaces of the Tibetan plateau, from either Lhasa, the former capital of Tibet, now in China, or Kathmandu in Nepal. This whole experience is an extraordinary event in one’s life and not to be missed.

There are a number of guide services offering tours to Kailash, and the journey typically takes 10-20 days depending on the route, whether the pilgrimage route is undertaken or not.

Video: How Wolves Change Rivers

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When wolves were reintroduced to Yellowstone National Park in the United States after being absent nearly 70 years, the most remarkable “trophic cascade” occurred. What is a trophic cascade and how exactly do wolves change rivers? George Monbiot explains in this movie remix.

Visit http://sustainableman.org/ to explore the world of sustainability.
For more from George Monbiot, visit http://www.monbiot.com/

“When we try to pick out anything by itself, we find it hitched to everything else in the Universe.” – John Muir

B-Roll Credits:
“Greater Yellowstone Coalition – Wolves” (http://bit.ly/1lK4LaT)
“Wolf Mountain” (http://bit.ly/1hgi6JE)
“Primodial – Yellowstone” (https://vimeo.com/77097538)
“Timelapse: Yellowstone National Park” (http://bit.ly/1kF5axc)
“Yellowstone” (http://bit.ly/1bPI6DM)
“Howling Wolves – Heulende Wölfe” (http://bit.ly/1c2Oidv)
Interview from TED: “For more wonder, rewild the world” by George Monbiot
“Fooled by Nature: Beaver Dams” (http://bit.ly/NGgQSU)
Music Credits:
“Unfoldment, Revealment, Evolution, Exposition, Integration, Arson” by Chris Zabriskie (http://bit.ly/1c2uckW)

FAIR USE NOTICE: This video may contain copyrighted material. Such material is made available for educational purposes only. This constitutes a ‘fair use’ of any such copyrighted material as provided for in Title 17 U.S.C. section 106A-117 of the US Copyright Law.

For any concerns or questions, you may contact us athttp://sustainableman.org/contact/

See more at: http://sustainableman.org/how-wolves-change-rivers/#sthash.sgkadLVt.dpuf

The New Facts of Life, Part 1

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A discussion of the interrelations between food, health, and the environment is extremely topical today. In part one of this three part essay we’ll discuss Ecological Literacy.

Rising food prices together with the price of oil and a series of so-called “natural” catastrophes dominate the news every day. At the same time, there is a lot of confusion. Why are world food prices increasing so quickly and dramatically? Why is world hunger rising again after a long steady decline? What do
food prices have to do with the price of oil? Why is it so important to grow food locally and organically? In this brief talk, I shall try to show that a full understanding of these issues requires a new ecological understanding of life (a new “ecological literacy”) as well as a new kind of “systemic” thinking – thinking in terms of relationships, patterns, and context.

Indeed, over the last 25 years, such a new understanding of life has emerged at the forefront of science. I want to illustrate this new understanding by asking the age-old question, what is life? What’s the difference between a rock and a plant, animal, or microorganism? To understand the nature of life, it is not enough to understand DNA, proteins, and the other molecular structures that are the building blocks of living organisms, because these structures also exist in dead organisms, for example, in a dead piece of wood or bone.

The difference between a living organism and a dead organism lies in the basic process of life – in what sages and poets throughout the ages have called the “breath of life.” In modern scientific language, this process of life is called “metabolism.” It is the ceaseless flow of energy and matter through a network of chemical reactions, which enables a living organism to continually generate, repair, and perpetuate itself. In other words, metabolism involves the intake, digestion, and transformation of food.

Metabolism is the central characteristic of biological life. But understanding metabolism is not enough to understand life. When we study the structures, metabolic processes, and evolution of the myriads of species on the planet, we notice that the outstanding characteristic of our biosphere is that it has sustained life for billions of years. How does the Earth do that? How does nature sustain life?

Ecological literacy
To understand how nature sustains life, we need to move from biology to ecology, because sustained life is a property of an ecosystem rather than a single organism or species. Over billions of years of evolution, the Earth’s ecosystems have evolved certain principles of organization to sustain the web of life. Knowledge of these principles of organization, or principles of ecology, is what we mean by “ecological literacy.”

In the coming decades, the survival of humanity will depend on our ecological literacy – our ability to understand the basic principles of ecology and to live accordingly. This means that ecoliteracy must become a critical skill for politicians, business leaders, and professionals in all spheres, and should be the most important part of education at all levels – from primary and secondary schools to colleges, universities, and the continuing education and training of professionals.

We need to teach our children, our students, and our corporate and political leaders, the fundamental facts of life – that one species’ waste is another species’ food; that matter cycles continually through the web of life; that the energy driving the ecological cycles flows from the sun; that diversity assures resilience; that life, from its beginning more than three billion years ago, did not take over the planet by combat but by networking.

All these principles of ecology are closely interrelated. They are just different aspects of a single fundamental pattern of organization that has enabled nature to sustain life for billions of years. In a nutshell: nature sustains life by creating and nurturing communities. No individual organism can exist in isolation. Animals depend on the photosynthesis of plants for their energy needs; plants depend on the carbon dioxide produced by animals, as well as on the nitrogen fixed by bacteria at their roots; and together plants, animals, and microorganisms regulate the entire biosphere and maintain the conditions conducive to life.

Sustainability, then, is not an individual property but a property of an entire web of relationships. It always involves a whole community. This is the profound lesson we need to learn from nature. The way to sustain life is to build and nurture community. A sustainable human community interacts with other communities – human and nonhuman – in ways that enable them to live and develop according to their nature. Sustainability does not mean that things do not change. It is a dynamic process of co-evolution rather than a static state.

http://www.ecoliteracy.org/essays/new-facts-life

The New Facts of Life, Part 2

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A discussion of the interrelations between food, health, and the environment is extremely topical today. In part two of this three part essay we’ll discuss Systems Thinking.

to read part one click here

Systems thinking
The fact that ecological sustainability is a property of a web of relationships means that in order to understand it properly, in order to become ecologically literate, we need to learn how to think in terms of relationships, in terms of interconnections, patterns, context. In science, this type of thinking is known as systemic thinking or “systems thinking.” It is crucial for understanding ecology, because ecology – derived from the Greek word oikos (“household”) – is the science of relationships among the various members of the Earth Household.

Systems thinking emerged from a series of interdisciplinary dialogues among biologists, psychologists, and ecologists, in the 1920s and ’30s. In all these fields, scientists realized that a living system – organism, ecosystem, or social system – is an integrated whole whose properties cannot be reduced to those of smaller parts. The “systemic” properties are properties of the whole, which none of its parts have. So, systems thinking involves a shift of perspective from the parts to the whole. The early systems thinkers coined the phrase, “The whole is more than the sum of its parts.”

What exactly does this mean? In what sense is the whole more than the sum of its parts? The answer is: relationships. All the essential properties of a living system depend on the relationships among the system’s components. Systems thinking means thinking in terms of relationships. Understanding life requires a shift of focus from objects to relationships.

For example, each species in an ecosystem helps to sustain the entire food web. If one species is decimated by some natural catastrophe, the ecosystem will still be resilient if there are other species that can fulfill similar functions. In other words, the stability of an ecosystem depends on its biodiversity, on the complexity of its network of relationships. This is how we can understand stability and resilience by understanding the relationships within the ecosystem.

Understanding relationships is not easy for us, because it is something that goes counter to the traditional scientific enterprise in Western culture. In science, we have been told, things need to be measured and weighed. But relationships cannot be measured and weighed; relationships need to be mapped. So there is another shift: from measuring to mapping.

In biology, a recent dramatic example of this shift happened in the Human Genome Project. Scientists became acutely aware that, in order to understand the functioning of genes it is not enough to know their sequence on the DNA; we need to be able to also map their mutual relationships and interactions.

Now, when you map relationships, you will find certain configurations that occur repeatedly. This is what we call a pattern. Networks, cycles, feedback loops, are examples of patterns of organization that are characteristic of life. Systems thinking involves a shift of perspective from contents to patterns.

I also want to emphasize that mapping relationships and studying patterns is not a quantitative but a qualitative approach. Systems thinking implies a shift from quantity to quality. A pattern is not a list of numbers but a visual image.

The study of relationships concerns not only the relationships among the system’s components, but also those between the system as a whole and surrounding larger systems. Those relationships between the system and its environment are what we mean by context.

For example, the shape of a plant, or the colors of a bird, depend on their environment – on the vegetation, climate, etc. – and also on the evolutionary history of the species, on the historical context. Systems thinking is always contextual thinking. It implies a shift from objective knowledge to contextual knowledge.

Finally, we need to understand that living form is more than a shape, more than a static configuration of components in a whole. There is a continual flow of matter through a living system, while its form is maintained; there is development, and there is evolution. The understanding of living structure is inextricably linked to the understanding of metabolic and developmental processes. So, systems thinking includes a shift of emphasis from structure to process.

All these shifts of emphasis are really just different ways of saying the same thing. Systems thinking means a shift of perception from material objects and structures to the nonmaterial processes and patterns of organization that represent the very essence of life.

This essay is adapted from a speech Fritjof Capra delivered at a professional development institute, “Linking Food, Health, and the Environment,” hosted by the Center for Ecoliteracy and Teachers College Columbia University in the summer of 2008.

http://www.ecoliteracy.org/essays/new-facts-life

The New Facts of Life, Part 3

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A discussion of the interrelations between food, health, and the environment is extremely topical today. In part three of this three part essay we’ll discuss Current World Problems.

Current world problems
Once we become ecologically literate, once we understand the processes and patterns of relationships that enable ecosystems to sustain life, we will also understand the many ways in which our human civilization, especially since the Industrial Revolution, has ignored these ecological patterns and processes and has interfered with them. And we will realize that these interferences are the fundamental causes of many of our current world problems.

It is now becoming more and more evident that the major problems of our time cannot be understood in isolation. They are systemic problems, which means that they are all interconnected and interdependent. One of the most detailed and masterful documentations of the fundamental interconnectedness of world problems is the new book by Lester Brown, Plan B (Norton, 2008). Brown, founder of the Worldwatch Institute, demonstrates in this book with impeccable clarity how the vicious circle of demographic pressure and poverty leads to the depletion of resources – falling water tables, wells going dry, shrinking forests, collapsing fisheries, eroding soils, grasslands turning into desert, and so on – and how this resource depletion, exacerbated by climate change, produces failing states whose governments can no longer provide security for their citizens, some of whom in sheer desperation turn to terrorism.

Virtually all our environmental problems are threats to our food security – falling water tables; increasing conversion of cropland to non-farm uses; more extreme climate events, such as heat waves, droughts, and floods; and, most recently, increasing diversion of grains to biofuel.

A critical factor in all this is the fact that world oil production is reaching its peak. This means that, from now on, oil production will begin to decrease worldwide, extraction of the remaining oil will be more and more costly, and hence the price of oil will continue to rise. Most affected will be the oil-intensive segments of the global economy, in particular the automobile, food, and airline industries.

The search for alternative energy sources has recently led to increased production of ethanol and other biofuels, especially in the United States, Brazil, and China. And since the fuel-value of grain is higher on the markets than its food-value, more and more grain is diverted from food to producing fuels. At the same time, the price of grain is moving up toward the oil-equivalent value. This is one of the main reasons for the recent sharp rise of food prices. Another reason, of course, is that a petrochemical, mechanized, and centralized system of agriculture is highly dependent on oil and will produce more expensive food as the price of oil increases. Indeed, industrial farming uses 10 times more energy than sustainable, organic farming.

The fact that the price of grain is now keyed to the price of oil is only possible because our global economic system has no ethical dimension. In such a system, the question, “Shall we use grain to fuel cars or to feed people?” has a clear answer. The market says, “Let’s fuel the cars.”

This is even more perverse in view of the fact that 20 percent of our grain harvest will supply less than 4 percent of automotive fuel. Indeed, the entire ethanol production in this country could easily be replaced by raising average fuel efficiency by 20 percent (i.e. from 21 mpg to 25 mpg), which is nothing, given the technologies available today.

The recent sharp increase in grain prices has wreaked havoc in the world’s grain markets, and world hunger is now on the rise again after a long steady decline. In addition, increased fuel consumption accelerates global warming, which results in crop losses in heat waves that make crops wither, and from the loss of glaciers that feed rivers essential to irrigation. When we think systemically and understand how all these processes are interrelated, we realize that the vehicles we drive, and other consumer choices we make, have a major impact on the food supply to large populations in Asia and Africa.

All these problems, ultimately, must be seen as just different facets of one single crisis, which is largely a crisis of perception. It derives from the fact that most people in our society, and especially our political and corporate leaders, subscribe to the concepts of an outdated worldview, a perception of reality inadequate for dealing with our overpopulated, globally interconnected world.

The main message of Lester Brown’s Plan B, is that there are solutions to the major problems of our time; some of them even simple. But they require a radical shift in our perceptions, our thinking, our values. And, indeed, we are now at the beginning of such a fundamental change of worldview, a change of paradigms as radical as the Copernican Revolution. Systems thinking and ecological literacy are two key elements of the new paradigm, and very helpful for understanding the interconnections between food, health, and the environment, but also for understanding the profound transformation that is needed globally for humanity to survive.

This essay is adapted from a speech Fritjof Capra delivered at a professional development institute, “Linking Food, Health, and the Environment,” hosted by the Center for Ecoliteracy and Teachers College Columbia University in the summer of 2008.

http://www.ecoliteracy.org/essays/new-facts-life