Chinese Proverb

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Planting trees

Charles is a writer, philosopher, speaker and pioneer, who has been exploring the need for society’s transformation for some years now. He has focused light on our economic, social and political systems, and the need for us to move from a paradigm of separation to that of interbeing. His work can be found at charleseisenstein.org.


Charles Eisenstein

<h4>CHARLES EISENSTEIN challenges our reliance on money to cater to all our needs, and asks, “What is the corollary to such a life?”</h4>A privileged person is somebody who doesn’t have or doesn’t need community because they can meet all their needs with money. If you have enough money in modern society, you don’t need anybody or anyone or anything. You don’t need the people around you because you can pay somebody else to do whatever they’re doing. You don’t need the ecosystem around you, you don’t need the soil around, because you can pay to import food from somewhere else. You’re completely independent of your relationships, except for the one relationship that matters in modern society to sustain life, which is money, or so it seems.&nbsp;But as studies demonstrate, it’s not actually true that we can meet all of our needs with money. What money does is replaces human relationships. So, in an Amish community, there’s no such thing, as far as I know, as insurance on your home. Because if your home burns down, the community will get together and build you a new home. That’s your insurance. And your insurance payment is all the times that you helped somebody else build their house. So you don’t need insurance in that community.&nbsp;Well, any society that lives in that way is a ripe target for development, as it’s called, for economic growth, because you can replace that community function with a paid service. So what’s happened in the modern era is that, one after another, human relationships have been replaced with paid services. Everything from growing food to taking care of children to making entertainment. It’s not just the survival needs, it’s also: What does it take to live well? To be fully human? And if you don’t make your own music any more but you download it from Spotify, then that’s another service that’s been converted into money. And also ecological services get converted into something that you purchase. And that strips away what actually makes life rich.&nbsp;So what to do about it? On the broadest level, it’s to reclaim, to restore, to recover, to regenerate the lost relationships to come into relationship again... but to turn that idea [of privilege] on its head and embrace the knowledge of what actually makes life rich, what makes life good, and to say, okay, it’s time to enrich ourselves again. It’s time to reclaim the lost relationships.Here is a corollary to my point. In a subtle way, the assumptions that the privileged take for granted are part of the very conception of privilege. The privilege discourse takes for granted the desirability of the lives that the privileged occupy. This is part of the ideology of development that imposes Western, modernist ideas of progress on the rest of the world. It approaches development with the smug certainty that our way of life is better than theirs.&nbsp;<hr><h4 style="text-align:center;">In a subtle way, the assumptions that the privileged&nbsp; take for granted are part of the very conception of privilege.</h4><hr>Certainly the life of an affluent American suburbanite is preferable to that of a starving Somali villager, an incarcerated inmate, or a sex-trafficked Haitian child. But is it superior to that of the relatives of my Amish interlocutor? Is it superior to the lives of indigenous peasants in the remote Andes? Traditional villagers in Gabon or Bangladesh? If so, then why are people so often palpably happier in those places than in America, where prescriptions for psychiatric medications exceed one per capita?Consider an example of NGO philanthropic development work, the boring of wells for Africans living in remote areas. Everyone would agree that access to safe drinking water is a positive good for all humans. Is it, however, an advance to have running water in every home? From the perspective of an American, it seems obviously so, as we are reminded when a power outage cuts off the water supply. But traditional villagers say that the spring or river or well is central to village life, one of the primary gathering places, especially for women. Are we better off sequestered, each in our own homes, never needing to interact with each other to procure food, water, play, child care, or entertainment?And what about the wealth that is&nbsp;connection to non-human beings like plants, animals, wind, rain, and soil? Progress has distanced us from all those things. As money mediates our relationships to these other beings, it grows into our primary relationship with the material world. We end up alone.&nbsp;<figure class="image"><img src="https://cdn-hfn.s3.ap-south-1.amazonaws.com/True_Wealth2_46f688b383.jpg"></figure>The privileged at least have money. The rest, living in a society of separation, suffer much of the same distancing from nature and community, and lack money as well. If we take the distancing for granted, then yes, to have money is better than not to have it. To be privileged is preferable to being without privilege.In a society where courts and police settle our disputes instead of village councils and wise elders, then it is preferable to be among the privileged races and classes that suffer less police violence than the poor and Black.&nbsp;<hr><h4 style="text-align:center;">The first step is always&nbsp; a step back into connection.</h4><hr>Must we take all that for granted though? Can we envision a different kind of society? Some of us have seen it, in remote places or in remnants in developed societies. Some remains even in small-town America. It is possible, but the path from here to there disappears into the mist. The first step is always a step back into connection. Then we remember the wealth we have lost. Our sense of poverty within affluence is validated. We are no longer satisfied with the money-mediated, technology-mediated substitutes for what we have lost. We no longer tolerate the ongoing destruction of the species, habitats, places, and cultures where such wealth still resides. Our choices orient naturally to the recovery of true wealth for one and all.<a href="https://charleseisenstein.substack.com/p/notes-on-privilege?utm_source=substack&amp;publication_id=427455&amp;post_id=130521854&amp;utm_medium=email&amp;utm_content=share&amp;triggerShare=true&amp;isFreemail=true">https://charleseisenstein.substack.com/p/notes-on-privilege?utm_source=substack&amp;publication_id=427455&amp;post_id=130521854&amp;utm_medium=email&amp;utm_content=share&amp;triggerShare=true&amp;isFreemail=true</a>

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True wealth for one and all

Laya is a sophomore at Stanford University, where she studies computer science. She loves to go on hikes, meditate, read books, and play the piano. She is experienced in the full-life cycle development of multiple apps and is passionate about developing solutions in the overlap between mental health and artificial intelligence.

Liaa is a sophomore at the University of Texas, majoring in Economics and Computer Science. She enjoys running, reading, and baking. She’s passionate about making mental health resources more accessible, has created two mental wellness apps, and has conducted research to explore the ways in which technology can help make the mental health journey more accessible and personal for all. 

Laya Iyer and Liaa Kumar

<h4>LIAA KUMAR and LAYA IYER explore the relationship between peace and our connection with the natural world.</h4>It’s an unlikely story: a lush, ecological paradise in the middle of a desert. Kanha Shanti Vanam, the global headquarters of the Heartfulness Institute, emerges from the barren landscape like a mirage. A few hundred sprawling acres of dense forest, rich soil and an abundance of greenery is situated, almost improbably, just forty kilometers outside the bustling and smog-filled city of Hyderabad.In Kanha, the trees arch gracefully overhead as they hang heavy with fruit ripe for plucking;&nbsp;stars sweep across the night sky, undiluted by any light pollution. The breeze is gentle and scented sweetly by the gardens bursting with colorful flowers weaving amongst the rows of endangered plants. Amidst it all, there is a striking sense of peace, simplicity, and profound connection with the natural world all around you.&nbsp;Kanha opened its gates in 2017 with a world-changing vision: to create a modern model of a sustainable spiritual life guided by innovative technology in conservation and ecology. It’s a global center of spirituality unlike any other, built to be a refuge not only for the soul but for nature as well, allowing people to tune into their inner and outer worlds. Looking around,&nbsp;it’s easy to forget that before the ashram was introduced to the world as a fertile sanctuary, it was home to nothing more than endless acres of dry and barren land. So how did a physical and spiritual oasis take root here?&nbsp;The first obstacle to transforming the land was enriching and nourishing the soil’s fertility. This was achieved by implementing a combination of traditional farming techniques.&nbsp;This emphasis on using natural farming methods and treating the Earth gently is rooted in the ethos of Kanha. Over the past few years, it has yielded incredibly fertile soil that is a sanctuary to the crops and gardens.&nbsp;By the time we arrived in the summer of 2022, Kanha was in full vibrant form. We had planned our visit primarily as a spiritual retreat, to recharge, reflect, and connect within ourselves. We did not anticipate the surprising role that nature and connecting with our surroundings would play in our spiritual growth that summer.&nbsp;<figure class="image"><img src="https://cdn-hfn.s3.ap-south-1.amazonaws.com/Sustaining_soil3_5930772343.jpg"></figure>Mornings in Kanha often began with a walk, as we explored new parts of its beauty each day. But more than just morning strolls, each outing was an eye-opening lesson on the true nature and culture of Kanha. Each morning brought with it a new understanding of how powerful nature could be, and how monumental change could be created through peace and compassion.&nbsp;We began with the hydroponic farms, where the initial water constraints of the area and an emphasis on prioritizing natural techniques led to Kanha becoming a leader in innovative farming techniques. Kanha is currently home to seven hydroponic farms that are able to grow vegetation year round, without the use of any fungicides or pesticides. This culture of agriculture was vastly different from anything we had experienced in the States. We had grown accustomed to the same fruits and vegetables being available year round, which meant depending on imported produce that had been treated by pesticides and various treatments at every stage of its life cycle. Here the attitude towards produce was slower and much more purposeful. In Kanha, the natural course of the seasons determined what would grow when, and cuisine came in and out of season in time with what was growing. When you’re here it’s almost impossible to escape the draw of the ecosystem all around you. Every part of life in Kanha is intimately connected to the nature that surrounds it, even when it comes to mealtime!&nbsp;As we continued to explore, we learned that the trees lining Kanha’s pathways had been rescued from various construction and road-widening projects around the city. The Heartfulness Tree Conservation Center and the Heartyculture Nursery worked tirelessly to cultivate rare and endangered plants that were on the verge of extinction. Over six acres of land are dedicated solely to this cause, providing plenty of space for the two hundred thousand fragile saplings to take root.Like many things at Kanha, it’s an ecological project rooted in a spiritual purpose. There is a real socio-cultural, educational, and environmental value in preserving biodiversity, but there is also a spiritual one. Every unique species of flora and fauna holds irreplaceable, intrinsic value. They each play a small part in contributing to the natural balance of the larger ecosystem and thus, in preserving biodiversity, we also help to create greater harmony and balance in our natural surroundings.<hr><h4 style="text-align:center;">Protecting our ecosystems and doing our best&nbsp; to preserve the natural world are increasingly important missions&nbsp; for all humanity as the effects of climate change become ever present.</h4><hr>That feeling of balance emanates past the garden walls of Kanha and into the rhythm of day-to-day life. Life revolves around the values of simplicity, spirituality, and connection. Everything is conserved and used to its fullest extent, from water to food waste to energy. People are mindful that when they take a full plate, they return an empty one. Water is collected along roadside canals when it rains, used in homes, and then returned to the Earth to nourish new plants in their growth. Early morning meditations were often accompanied by a chorus of birdsong, the sounds of different endangered species of birds or the pitter patter of rain during monsoon. Understanding and experiencing the different parts of these sustainability efforts created a profound sense of harmony, connection and ultimately peace within us.&nbsp;We are not the only ones to have observed this connection between sustainability and peace; in fact, it is an ongoing area of research. <a href="https://www.sciencedirect.com/science/article/pii/S2589811622000210?via%3Dihub">Hiroshima University</a> recently conducted a study which displayed the interconnected nature of “environmentalism and Positive Peace, as well as how improvements in one area can aid improvements in the other.” As we continue to tune into the natural world around us, helping it to grow and thrive, we find profound connections to something within us as well.&nbsp;<figure class="image"><img src="https://cdn-hfn.s3.ap-south-1.amazonaws.com/Sustaining_soil2_920c9592d4.jpg"></figure>Protecting our ecosystems and doing our best to preserve the natural world are increasingly important missions for all humanity as the effects of climate change become ever present. The fact remains that abundant natural resources and secure ecosystems around the world are cornerstones of stable and healthy communities. Sometimes, thinking about the overwhelming work ahead, it can feel like a losing battle. But as we envision the world we want to live in and leave behind, we look at Kanha as a symbol of spirituality and sustainability. And most importantly, a reminder of the powerful changes that can take place when a community comes together to create peace.<hr><h4 style="text-align:center;">Illustrations by ANANYA PATEL</h4><hr>&nbsp;

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Sustaining the soul, nurturing the earth

Sravan Banda

<h4 style="text-align:center;">PATH TO A SUSTAINABLE LIFESTYLE</h4><h4 style="text-align:justify;">SRAVAN BANDA is an architect with a strong awareness of Nature and its role in building. He shares some basic principles of biophilic design.</h4>Biophilia refers to our innate human connection to nature. This connection has always been essential for human survival. Today, as we become more urbanized, we have become increasingly disconnected from nature, leading to a range of health and social problems. However, there is growing recognition of the benefits of biophilia in architecture and urban design. In this article, I will explore biophilia’s relevance to sustainable architecture and urban design, and share some examples.Biophilic design incorporates natural elements into the built environment, such as natural light, plants, and water features. It creates a connection between people and nature by bringing natural elements into buildings and public spaces. The benefits of biophilic design are numerous, including improved health and well-being, increased productivity, reduced stress, and enhanced creativity.Research has shown that biophilic design can reduce stress and anxiety, lower blood pressure, and increase productivity. One study found that employees in an office with a green wall were more productive and had lower stress levels than those in a traditional office setting. Another study found that patients in a hospital room with a view of nature had lower levels of pain and anxiety than those in rooms with no view.In addition to the health benefits, biophilic design can also contribute to sustainability. Buildings with natural light, ventilation, and water features reduce energy consumption and improve indoor air quality. Urban design that incorporates green spaces can reduce the urban heat island effect, mitigate stormwater runoff, and improve the overall livability of urban areas.Kanha Shanti Vanam, a Platinum-rated Green Campus located near the city of Hyderabad, India, is a unique example of biophilic design in practice. This 1,400-acre Heartfulness meditation center is designed to provide a connection to nature and promote well-being through its biophilic design features.<figure class="image"><img src="https://cdn-hfn.s3.ap-south-1.amazonaws.com/Bridging_the_Gap2_71ffb0cedc.jpg"></figure>Kanha is in a natural setting, filed with&nbsp;rainforests, lakes, and open spaces. The architects&nbsp;sought to create a sense of harmony between the built environment and&nbsp;its&nbsp;natural surroundings. Kanha features numerous biophilic design elements, including a meditation hall that is designed to resemble a cave, with a natural rock formation as the backdrop.One of the most striking features of Kanha is its extensive use of greenery. There are more than 700,000 plants and trees, which have been strategically placed throughout the campus to create a sense of calm and tranquility. The greenery also helps to reduce the urban heat island effect and improve air quality.In addition to the extensive use of greenery, Kanha also features a variety of water features, including four large lakes and numerous smaller water features. Water helps to create a sense of calm and relaxation, and also serves as important habitats for local wildlife.Kanha also features numerous outdoor spaces for relaxation and recreation, including walking paths, gardens, and open spaces. These outdoor spaces provide opportunities for visitors to connect with nature and enjoy the benefits of being outside.Another example of biophilic design is the Singapore Changi Airport, which features an indoor garden with a four-story waterfall, a butterfly garden, and a sunflower garden. The airport’s green spaces not only provide a connection to nature for&nbsp;travelers but also improve air quality and create a sense of calm and relaxation in what can be a stressful environment.As more architects and urban planners embrace biophilic design, we can expect to see more buildings and public spaces that enhance our connection to nature and promote a healthier, more sustainable future.<figure class="image"><img src="https://cdn-hfn.s3.ap-south-1.amazonaws.com/Bridging_the_Gap4_0c98134aa5.jpg"></figure>Here are some of the essential features of biophilic design:<h4 style="text-align:justify;">Natural Light and Landscape:&nbsp;</h4>Natural light is essential for health and well-being. Exposure to natural light can improve mood, increase productivity, and promote healthy sleep patterns.&nbsp;Many of us spend our days working in artificial environments, surrounded by fluorescent lighting and computer screens. One of the primary benefits of natural light is its impact on our circadian rhythms, which regulate our sleep-wake cycle. Exposure to natural light during the day helps keep our circadian rhythms in sync, leading to improved sleep patterns and overall&nbsp;health. In contrast, exposure to artificial light, especially at night, can disrupt our circadian rhythms, leading to sleep disturbances and other health problems.&nbsp;Outdoor spaces such as courtyards, gardens, and balconies can provide opportunities for outdoor recreation and relaxation. Views to the outdoors provide a connection to nature and promote relaxation and well-being. Views of natural landscapes and outdoor spaces have been linked to reduced stress levels, improved mood, and increased productivity. They also improve air quality and create a sense of calm and tranquility. Architects and designers can use a variety of design strategies, such as skylights, windows, and open floor plans, to maximize natural light and views of the outdoors. They can also use materials and finishes that reflect and amplify natural light, creating a bright and airy atmosphere. &nbsp; &nbsp; &nbsp;<figure class="image"><img src="https://cdn-hfn.s3.ap-south-1.amazonaws.com/Bridging_the_Gap5_b9b15bac0f.jpg"></figure><h4 style="text-align:justify;">Plants and Greenery:&nbsp;</h4>Plants and greenery not only improve air quality but also create a calming atmosphere that reduces stress levels. Incorporating native and indigenous plants can have even greater benefits than simply adding any old plant to a space.One of the key benefits of using native and indigenous plants in biophilic design is that they require less maintenance and resources than non-native species. Because they are already adapted to the local environment, they require less water, fertilizer, and pesticides than plants from other regions. This not only reduces the environmental impact of the design, but also makes it more cost-effective in the long run.Another benefit is that they provide habitat and food for local wildlife. By incorporating these plants into biophilic design, we can create a more balanced ecosystem that supports a diverse range of species. This is particularly important in urban areas, where development has often led to the loss of natural habitats.In addition to these ecological benefits, incorporating native and indigenous plants can have cultural and educational value. By showcasing local plant species, we can celebrate the unique biodiversity of a region and create a deeper connection to the local culture and history. This provides educational opportunities for visitors and residents to learn more about the local environment and the importance of preserving it.Moreover, using native and indigenous plants in biophilic design can help create a sense of place and identity. By incorporating plants that are specific to a region, designers create a unique and authentic atmosphere that reflects the local culture and traditions. This, in turn, contributes to a sense of community and belonging and fosters a deeper connection to the environment.<figure class="image"><img src="https://cdn-hfn.s3.ap-south-1.amazonaws.com/Bridging_the_Gap6_52d6db0389.jpg"></figure><h4 style="text-align:justify;">Water Features:&nbsp;</h4>Fountains, ponds, and streams provide a sense of tranquility and relaxation, while also creating a habitat for local wildlife. They improve air quality by increasing humidity levels and can even help reduce noise pollution.<h4 style="text-align:justify;">Natural Materials:&nbsp;</h4>The use of wood, stone, and water creates a sense of connection to nature and promotes a calming and restorative atmosphere. These materials also have a positive impact on air quality and can reduce stress levels, leading to improved productivity and overall well-being.<h4 style="text-align:justify;">Sensory Experiences:&nbsp;</h4>Biophilic design emphasizes the importance of sensory experiences, such as the sound and smell of nature. Incorporating birdsong, the sound of flowing water, and the scent of plants can create a sense of calm and relaxation, while also providing a connection to nature.<figure class="image"><img src="https://cdn-hfn.s3.ap-south-1.amazonaws.com/Bridging_the_Gap3_8222557441.jpg"></figure>

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Biophilia 

Mirabai

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Behold the ocean

<h4>CHARLES EISENSTEIN challenges our current understanding of environmental sustainability, and asks us to reconsider our approaches and practices to environmentalism. In part 1, he dared us to realize that environmentalism will only work once we become nature lovers. In part 2, he focuses on the way forward, offering ways to heal the environment and ourselves.</h4>All is not lost. There is in fact a way to “save the world.” I put it in quotes, because ultimately the choice we face is not about our survival, it is about what kind of world we choose to live in. One vibrant with life? Or a gigantic strip mine/waste dump/parking lot? So let us say there is a way to regenerate a world vibrant with life. The way is to enact a reverence for life in all its forms. This translates to three priorities for environmentalist attention and funding.<figure class="image image-style-align-center image_resized" style="width:50.13%;"><img src="https://cdn-hfn.s3.ap-south-1.amazonaws.com/3properties_environmental_healing2_d077c1ff8d.jpg"></figure><h4 style="margin-left:0cm;">Priority 1: Protect Ecosystems</h4>The first recalls traditional conservationism. We must absolutely protect any remaining intact ecosystems from development, whether it is for oil and gas, minerals, lumber, ranching, suburbs, dam reservoirs, industrial-scale fishing, or biofuels. The few remaining intact organs of Gaia are its reservoirs of biodiversity and its memory of health. Note well that to “protect” does not usually mean to fence off and keep humans away. In fact, right human participation can enhance the health of ecosystems when those humans have intimate understanding and reverence for the places where they live.<h4 style="margin-left:0cm;">Priority 2: Regeneration</h4>The second priority is regeneration, the restoring of life to places where it has been depleted. Regenerative farming and ranching, agroforestry, marine preserves, beaver reintroduction, salmon reintroduction, dam removal, and water retention landscapes are just some of the ways to revitalize the organs of the Earth and bring them back online to stabilize the climate.<h4 style="margin-left:0cm;">Priority 3: Detoxification</h4>The third priority is detoxification. I suspect a lot of forest death (it isn’t just oaks) and insect collapse (in most places at least 80% of insects have disappeared) is due to the ubiquity of herbicides, pesticides, toxic waste, and other pollutants in the environment. It shocked me when I learned that vast areas of forest in the eastern United States are routinely sprayed to “control” pest insects. Dioxins, PFAs, antibiotics, pharmaceutical residues, and agriculture chemicals contaminate every ecosystem on Earth, every animal, every cell. They are detectable even in Antarctica.&nbsp;Add to these the aerial spraying of aluminum and other particles in geoengineering experiments, causing elevated levels of aluminum in places remote from any industrial source. And let’s not forget the little-recognized impact of electromagnetic pollution, light pollution, and noise pollution on ecosystems. All of the above harm the Earth on the tissue level, further weakening her already compromised organs.<hr>In fact, right human participation&nbsp; can enhance the health of ecosystems&nbsp; when those humans have intimate understanding&nbsp; and reverence for the places where they live.<hr><figure class="image image-style-align-center image_resized" style="width:50.13%;"><img src="https://cdn-hfn.s3.ap-south-1.amazonaws.com/3properties_environmental_healing3_5100fcc786.jpg"></figure><hr>The ecological crisis and the spiritual crisis&nbsp; that we call “mental health”&nbsp; share a common source:&nbsp; denial of the Earth as a living being worthy of love, worthy of service.<hr>The soul of the environmental movementI do not worry that our system is not sustainable. I worry that it is. I am afraid that we can continue to lay waste to the living Earth indefinitely, ending up on a concrete world, so chronically ill physically and mentally that we must incorporate technological assistance into our very brains and bodies.&nbsp;I am afraid we will compensate for the lost connection to a living world with a burgeoning array of virtual substitutes, digital realities, and online adventures, tragically seeking something that we come to forget we ever had. Do you remember how loud the frogs were? Do you remember flocks of birds extending from horizon to horizon? Do you remember the clouds of fireflies that lit up the nights of my father’s youth? I am afraid we will forget we ever lived in such wealth and make do instead with Mario Cart.&nbsp;We are already far down this path to a concrete world, and far down the path of learning to cope with it. American doctors write every year around 120 million prescriptions for SSRIs, 118 million prescriptions for Adderall, Ritalin, and other ADHD medications, and 120 million for benzodiazepines (I got those numbers by consulting the oracle, I mean ChatGPT). That’s more than one psychiatric drug prescription per capita! No wonder people have never been happier.The inner desolation mirrors the outer. The ecological crisis and the spiritual crisis that we call “mental health” share a common source: denial of the Earth as a living being worthy of love, worthy of service. The conservationist draws from a well of truth: that the purpose of a human being is to participate in the flourishing of life. To serve with. Sundered from that purpose, we inevitably become sick. That inner sickness, that soul sickness, reflects the outer sickness of ecosystems. Could there ultimately be any doubt that the global climate reflects the social climate, the political climate, the economic climate, and the psychic climate?The three priorities I listed above are no mere technical tweaks to the project of engineering Earth. They occur naturally to anyone who beholds Earth as a living being with a complex physiology. Beholding Earth as a being, a magnificent being, a gorgeous being, a sacred being, we fall ever deeper in love. Here is where to find again the soul of the environmental movement and fulfill its destiny to transform civilization.Reprinted with permission by the author from&nbsp;<a href="https://charleseisenstein.substack.com/p/how-the-environmental-movement-can#footnote-1-110660236">https://charleseisenstein.substack.com/p/how-the-environmental-movement-can#footnote-1-110660236</a><figure class="image image-style-align-center image_resized" style="width:50%;"><img src="https://cdn-hfn.s3.ap-south-1.amazonaws.com/3properties_environmental_healing4_64d1b7002e.jpg"></figure>

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Biophilia

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