Deep ecology

Conventional ecological lobbies work through the existing political system to alleviate or mitigate the negative effects of man on his environment. Although such lobbies are useful and necessary, they are criticized for resulting in short-term orientation and in compromise. In contrast, deep ecology focuses on the individual, on each person looking at himself and becoming more real. More and more deeply, the individual questions himself, the assumptions on which the dominant world-view of our culture is based, and on the meaning and truth of our reality. Different techniques are used to develop an attitude of open attention, of contemplation, replacing the strained kind of attention achieved by effort of will. This leads to a slowing down, a liberation from the frenzy of busy-ness, so that life is lived on a more even tempo and the individual can progress in working out his own salvation. This is referred to as real work. By cultivation of [ecological consciousness]

there is a facing up to facts, life is lived deliberately and a new, ethically-centred conscience is developed.

A political strategy is developing which is based on personal ecological consciousness as well as addressing public policy issues. Deep ecology goes beyond factual, scientific issues to the level of self and earth wisdom; new outlooks on political and social policy are generated, which go beyond simple scientific consideration of ecological matters. It addresses the paradox of maintenance and increase in uniqueness of the individual self which is also an inseparable part of the whole system; and it rejects a system based on dominance, whether of mankind over non-human nature or of one section of humanity over another. The individual and the human race are considered as part of the organic whole and this is compared with similar questioning in the context of the different spiritual traditions. Self realization is seen as the awareness of the individual self as part of the Self of organic wholeness. This leads intuitively to the concept of [biocentric equality]

, which sees all the organisms making up the whole as of equal intrinsic worth. Although there is mutual dependence in the sense of one species using another for food, harmony is achieved in living with minimum rather than maximum impact on other species - and this is extended to include the whole of life, whole ecosystems and the component natural features such as rivers and landscapes. Economic growth as the basis of society is not seen as central or even necessary to fulfilment of basic human needs. Simplicity of material living is emphasized, allowing more attention to be focused on the real work of spiritual growth.

In particular, children need to spend time in natural landscapes, with opportunities for watching, touching and moving in response to natural phenomena. Adolescents need the opportunity for risk-taking, solitude and group activity through such activities as mountaineering and sailing. Later in life there should be time to help the human community and the wider community of non-human species. Finally, the body dies, and the components of this temporary organism may become parts of unknown future beings.

Ultimately, there may be a need to reduce the human population of the planet to proportions which would allow a viable existence in a more natural state. Currently, the aim is to encourage development of more advanced stages of psychological and emotional maturity, which would be enhanced by small-scale communities which inhabit but do not command their region and minimize their impact on it (no litter, for example) and for leisure activities which respect and incorporate the environment in which they are carried out.