Thursday, May 13, 2010


PERSIAN LETTERS

Books About Zen, Baha’i Faiths Banned At Tehran Book Fair

The Tehran International Book Fair: a large but limited selection.
The Tehran International Book Fair: a large but limited selection.
May 10, 2010
We reported over the weekend about the banning of some books by Iranian authors at Tehran's Book Fair.

The popular Tabnak website has posted some of the titles of the Western books that have been banned.

One title is "Why Politics Can't Be Freed From Religion," a book that Tabnak describes as an analysis of last year's presidential election in Iran with an "emphasis on the ineffectiveness of religious democracy in Iran."

Other banned titles include "Power, Islam and the Political Elite in Iran," which Tabnak says makes unfair judgments about Iran, and a book titled "Zen, Mind, Beginner's Mind."

The conservative website says all books acknowledging the Holocaust, books about "meditation" and "Zen therapy," and books about the Baha'i faith, which is not recognized in the Iranian constitution, have been banned from the book fair.

Books that describe Iran as a supporter of terrorism and Hamas as a terrorist group were also banned from the fair. Tabnak notes that there was no shortage of those books.

Book censorship has reportedly increased in Iran since hard-line President Mahmud Ahmadinejad came to power in 2005.

Prominent exiled journalist Faraj Sarkouhi wrote in 2007 that under Ahmadinejad, there has been an increase in the intensity and recklessness of censorship.

"The Culture Ministry's 'special examiners' have made decisions on the legitimacy of books based on the country's current political atmosphere and their own political, ideological, or personal interests. But their decisions have no basis in the law," Sarkouhi wrote.

Banned books in the Islamic Republic include Persian classical literature and also some of the best-known world literature.

Banned books often become bestsellers on the black market.

-- Golnaz Esfandiari

Saturday, May 8, 2010




..whatever I behold I readily discover that it maketh Thee known unto me, and it remindeth me of Thy signs, and of Thy tokens, and of Thy testimonies. By Thy glory! Every time I lift up mine eyes unto Thy heaven, I call to mind Thy highness and Thy loftiness, and Thine incomparable glory and greatness; and every time I turn my gaze to Thine earth, I am made to recognize the evidences of Thy power and the tokens of Thy bounty. And when I behold the sea, I find that it speaketh to me of Thy majesty, and of the potency of Thy might, and of Thy sovereignty and Thy grandeur. And at whatever time I contemplate the mountains, I am led to discover the ensigns of Thy victory and the standards of Thine omnipotence.


Nature in its essence is the embodiment of My Name, the Maker, the Creator. Its manifestations are diversified by varying causes, and in this diversity there are signs for men of discernment. Nature is God’s Will and is its expression in and through the contingent world. It is a dispensation of Providence ordained by the Ordainer, the All-Wise. Were anyone to affirm that it is the Will of God as manifested in the world of being, no one should question this assertion.


So learning of the world of nature has much to teach us - and these astronomy softwares are a venue to learn about some of that world that might be a bit removed from the average person. It expands our minds of what is and what might be - how far and wide and high things are, and beautiful in ways no thing on the planet can be. It can wet the appetite for a more direct experience - laying out in the grass watching the night sky, or visiting area observatories where you can see for your self with your own eyes, or setting your camera to a long exposure time to capture the night sky in more detail then you would just by glancing up. The Pleiades are held up as a symbol of the unitywe should strive for!

The Pleiades Star Cluster  Credit & Copyright: Robert Gendler

Expanding on this theme is the question of life in the universe beyond our planet. A subject that gets little or no comment in other Books of God has now been given some attention - perhaps there is something we need to be more aware of.... Not only does the Bahá'í faith accept that all the well known religions are inspired of one God and the aboriginal faith traditions are reflections of that same inspiration, but Bahá'í writings refer to Prophets "bearing a Message to God's creatures in each of the worlds whose number God, alone, in His all-encompassing knowledge, can reckon" which are "inhabited by beings capable of knowing God."(see "our planet" link for refs.) Some of us even have a Setiteam for Seti@Home- Bahá'í Seti!

One of the qualities of nature and our perception of it is that our appreciate shows a limit of itself. Let me explain - Bahá'u'lláh says in the Valley of Unity: "In like manner, colors become visible in every object according to the nature of that object. For instance, in a yellow globe, the rays shine yellow; in a white the rays are white; and in a red, the red rays are manifest. Then these variations are from the object, not from the shining light." So things we see by reflection or emission show the part they share in common with light but of which they are not internally. Green leaves reflect green, yet are not of themselves green - they are, internally, red. Likewise things we see by their emission are sharing a part of themselves with us - but they remain behind, and some part not seen. Think of it like reading braille - we perceive the bumps of things, not the paper of which they are made - our senses are geared to read the bumps. Indeed in a curious way we also do not see the light itself - we see what the light is carrying and don't see what the light is itself. So light and all things are, like God, the manifest and hidden!

Friday, May 7, 2010


Elder's Meditation of the Day
"If those bad words come, I let them come in one ear and go out the other. I never let them come out of my mouth. If a bad word comes in your ear and then comes out of your mouth, it will go someplace and hurt somebody. If I did that, that hurt would come back twice as hard on me."
--Wallace Black Elk, LAKOTA
What do we do with temptations when they come? What do we do when we hear gossip? What do we do when we hear bad things? If we hear these things and pass them on we will not only hurt the other person, but we will do harm to ourselves. We must be careful not to hurt others. Whatever we sow we will simultaneously reap for ourselves. We must be accountable for our own actions.
Great Spirit, today, let no words come from my lips that would hurt another.

__________________________________________________________________
On gossip  from other Faiths and Spiritual Traditions:

Let him not be addicted to gossiping. (The Dharma Sutras, Apastamba Prasna I, Patala  1, Khanda  3)
I praise forever the Lord, the Giver of peace; I keep Him enshrined deep within my heart.
How can the self-willed manmukh gossip about those who are embellished and exalted in the True Word of the Shabad? 
 (Shri Guru Granth Sahib, Section 30 - Raag Saarang)
They gossip about others, and lose their credit, and expose themselves as well. (Shri Guru Granth Sahib, Section 20 - Raag Bilaaval)
From joy in hearing useless things there may directly arise distraction of the imagination, gossiping, envy, rash judgements and vacillating thoughts; and from these arise many other and pernicious evils. (St. John of the Cross, Ascent of Mount Carmel)
But if we gossip about another in all corners and stir the filth, no one will be reformed, and afterwards when we are to stand up and bear witness, we deny having said so. (Martin Luther, Large Catechism)
Again the matter would have ended there, if gossip-mongers had not been at work -- and chief among them was 'Abdu'llah Ibn Ubayy, 'A'ishah herself was blissfully unaware of the monstrous insinuations, and could not understand Muhammad's aloofness. (H.M. Balyuzi, Muhammad and the Course of Islam, p. 105)
THE essence of these words is this: they that tread the path of faith, they that thirst for the wine of certitude, must cleanse themselves of all that is earthly -- their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth. They should put their trust in God, and, holding fast unto Him, follow in His way.  (Baha'u'llah, The Kitab-i-Iqan, p. 3)
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 Mastering others is strength.
 Mastering yourself makes you fearless.
 Lao Tzu

Thursday, May 6, 2010




National Day of Prayer 2010 and more... 

National Day of Prayer 2010


You may or may not be aware that May 6th is the National Day of Prayer. Below is a selection from President Obama's proclamation:

BY THE PRESIDENT OF THE UNITED STATES OF AMERICA
A PROCLAMATION
Throughout our history, whether in times of great joy and thanksgiving, or in times of great challenge and uncertainty, Americans have turned to prayer. In prayer, we have expressed gratitude and humility, sought guidance and forgiveness, and received inspiration and assistance, both in good times and in bad.
On this day, let us give thanks for the many blessings God has bestowed upon our Nation. Let us rejoice for the blessing of freedom both to believe and to live our beliefs, and for the many other freedoms and opportunities that bring us together as one Nation. Let us ask for wisdom, compassion, and discernment of justice as we address the great challenges of our time.
We are blessed to live in a Nation that counts freedom of conscience and free exercise of religion among its most fundamental principles, thereby ensuring that all people of goodwill may hold and practice their beliefs according to the dictates of their consciences. Prayer has been a sustaining way for many Americans of diverse faiths to express their most cherished beliefs, and thus we have long deemed it fitting and proper to publicly recognize the importance of prayer on this day across the Nation. (Read the whole thing here).
I will leave it to others to debate the various controversies surrounding the National Day of Prayer. As I've said before,prayer is too precious to be politicized in my humble opinion. Instead I wanted to dedicate this post to providing the opportunity for readers to share their thoughts and experiences related to prayer. I'm particularly curious to hear what kinds of things people are praying for/about right now. I understand that this is a very personal thing so appreciate if some of you are hesitant to do this but you're welcome to if you wish. I'll start.
I've been under a great deal of stress lately, particularly related to my job. I've been praying a lot for divine assistance and protection and the courage to overcome my fear and despair. I think that my favorite prayer during these times of tests has been the following:
"My God, my Adored One, my King, my Desire! What tongue can voice my thanks to Thee? I was heedless, Thou didst awaken me. I had turned back from Thee, Thou didst graciously aid me to turn towards Thee. I was as one dead, Thou didst quicken me with the water of life. I was withered, Thou didst revive me with the heavenly stream of Thine utterance which hath flowed forth from the Pen of the All-Merciful.

O Divine Providence! All existence is begotten by Thy bounty; deprive it not of the waters of Thy generosity, neither do Thou withhold it from the ocean of Thy mercy. I beseech Thee to aid and assist me at all times and under all conditions, and seek from the heaven of Thy grace Thine ancient favor. Thou art, in truth, the Lord of bounty, and the Sovereign of the kingdom of eternity."
(Baha'u'llah, Prayers and Meditations by Baha'u'llah, p. 264)
Another prayer that has offered comfort speaks to the meaning and purpose of tests and difficulties in life:
"THOU knowest full well, O my God, that tribulations have showered upon me from all directions and that no one can dispel or transmute them except Thee. I know of a certainty, by virtue of my love for Thee, that Thou wilt never cause tribulations to befall any soul unless Thou desirest to exalt his station in Thy celestial Paradise and to buttress his heart in this earthly life with the bulwark of Thine all-compelling power, that it may not become inclined toward the vanities of this world. Indeed Thou art well aware that under all conditions I would cherish the remembrance of Thee far more than the ownership of all that is in the heavens and on the earth...
Verily I swear by Thy glory that I yearn for naught besides Thyself, nor do I desire anything except Thy mercy, nor am I apprehensive of aught save Thy justice. I beg Thee to forgive me as well as those whom Thou lovest, howsoever Thou pleasest. Verily Thou art the Almighty, the Bountiful. Immensely exalted art Thou, O Lord of the heavens and earth, above the praise of all men, and may peace be upon Thy faithful servants and glory be unto God, the Lord of all the worlds." (The Bab, Selections from the Writings of the Bab, p. 214)
Alright reader, now it's your turn.

Wednesday, May 5, 2010


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Rethinking Prosperity: Forging Alternatives to a Culture of Consumerism

Bahá'í International Community’s Contribution to the 18th Session of the United Nations Commission on Sustainable Development

3 May 2010
New York, New York

Against the backdrop of climate change, environmental degradation, and the crippling extremes of wealth and poverty, the transformation from a culture of unfettered consumerism to a culture of sustainability has gained momentum in large part through the efforts of civil society organizations and governmental agencies worldwide. Beyond informed policies and ‘greener technologies’ it is a transformation that will require an earnest examination of our understanding of human nature and of the cultural frameworks driving institutions of government, business, education, and media around the world. Questions of what is natural and just will need to be critically re-examined. The issue of sustainable consumption and production, under consideration by this Commission, will need to be considered in the broader context of an ailing social order—one characterized by competition, violence, conflict and insecurity—of which it is a part.
In its contribution to the Commissions’ review of the 10-Year Framework for Programmes[i] on sustainable consumption and production, the Bahá’í International Community would like, first, to note the strengths of this evolving Framework and, second—in line with the vision outlined above—to identify issues which require further elaboration.In terms of its strengths: the Framework considers the economic, social and environmental aspects of the transition to sustainable consumption and production, thereby breaking down the long-standing compartmentalization of thesedomains[ii]; it recognizes the inter-linkages between the themes of the Framework (e.g. education, institutional capacity building, participation of women, application of indigenous knowledge, etc.)[iii]; it has sought to involve stakeholders from around the world through regional consultations; and it calls on actors from all levels of society to achieve the goals articulated therein.
Yet, given that the Framework seeks to promote the shift towards sustainable consumption and production—implicitly challenging cultural norms and values, which have promoted consumerism at all cost—a number of underlying conceptions will need to be examined and, in many cases, revised in order to advance the goals therein. These include conceptions of human nature; of development (and the nature of progress and prosperity); of the nature and causes of recent economic crises; of processes of technological development; and of the means and ends of educational processes. We invite others actively working to promote sustainable consumption and production to engage with us in dialogue about these underlying issues in order to learn from each other’s perspectives and experiences and to collectively advance efforts to build a just and sustainable society.

Human nature

The question of human nature has an important place in the discourse on sustainable consumption and production as it prompts us to reexamine, at the deepest levels, who we are and what our purpose is in life. The human experience is essentially spiritual in nature: it is rooted in the inner reality—or what some call the ‘soul’—that we all share in common. The culture of consumerism, however, has tended to reduce human beings to competitive, insatiable consumers of goods and to objects of manipulation by the market. Commonly held views have assumed the existence of an intractable conflict between what people really want (i.e. to consume more) and what humanity needs (i.e. equitable access to resources). How, then, can we resolve the paralyzing contradiction that, on the one hand, we desire a world of peace and prosperity, while, on the other, much of economic and psychological theory depicts human beings as slaves to self-interest? The faculties needed to construct a more just and sustainable social order—moderation, justice, love, reason, sacrifice and service to the common good—have too often been dismissed as naïve ideals. Yet, it is these, and related, qualities that must be harnessed to overcome the traits of ego, greed, apathy and violence, which are often rewarded by the market and political forces driving current patterns of unsustainable consumption and production.

Vision of development

In a similar manner, the articulation of a vision of sustainability must emerge from a public discourse on the nature and purpose of human development and the roles assigned to its protagonists.
The Bahá'í International Community understands the transition to sustainable consumption and production as part of a global enterprise which enables all individuals to fulfill their dual purpose, namely to develop their inherent potentialities and to contribute to the betterment of the wider community. It is not enough to conceive of sustainable consumption and production in terms of creating opportunities for those living in poverty to meet their basic needs. Rather, with the understanding that each individual has a contribution to make to the construction of a more just and peaceful social order, these processes must be arranged in a way that permits each to play his or her rightful role as productive member of society. Within such a framework, sustainable consumption and production could be characterized as processes that provide for the material, social and spiritual needs of humanity across generations and enable all peoples to contribute to the ongoing advancement of society.
Progress at the technical and policy levels now needs to be accompanied by public dialogue—among rural and urban dwellers; among the materially poor and the affluent; among men, women and young persons alike—on the ethical foundations of the necessary systemic change. A sustainable social order is distinguished, among other things, by an ethic of reciprocity and balance at all levels of human organization. A relevant analogy is the human body: here, millions of cells collaborate to make human life possible. The astounding diversity of form and function connects them in a lifelong process of giving and receiving. It represents the highest expression of unity indiversity. Within such an order, the concept of justice is embodied in the recognition that the interests of the individual and of the wider community are inextricably linked. The pursuit of justice within the frame of unity (in diversity) provides a guide for collective deliberation and decision-making and offers a means by which unified thought and action can be achieved.
Ultimately, the transformation required to shift towards sustainable consumption and production will entail no less than an organic change in the structure of society itself so as to reflect fully the interdependence of the entire social body—as well as the interconnectedness with the natural world that sustains it. Among these changes, many of which are already the focus of considerable public discourse, are: the consciousness of world citizenship; the eventual federation of all nations through an integrated system of governance with capacity for global decision-making; the establishment of structures which recognize humanity’s common ownership of the earth’s resources; the establishment of full equality between men and women; the elimination of all forms of prejudice; the establishment of a universal currency and other integrating mechanisms that promote global economic justice; the adoption of an international auxiliary language to facilitate mutual understanding; and the redirection of massive military expenditures towards constructive social ends[iv].

Crisis in the current economic system

As is well known, the dominant model of development depends on a society of vigorous consumers of material goods.[v] In such a model, endlessly rising levels of consumption are cast as indicators of progress and prosperity. This preoccupation with the production and accumulation of material objects and comforts (as sources of meaning, happiness and social acceptance) has consolidated itself in the structures of power and information to the exclusion of competing voices and paradigms. The unfettered cultivation of needs and wants has led to a system fully dependent on excessive consumption for a privileged few, while reinforcing exclusion, poverty and inequality, for the majority.Each successive global crisis—be it climate, energy, food, water, disease, financial collapse—has revealed new dimensions of the exploitation and oppression inherent in the current patterns of consumption and production. Stark are the contrasts between the consumption of luxuries and the cost of provision of basic needs: basic education for all would cost $10 billion[vi]; yet $82 billion is spent annually on cigarettes in the United States alone.[vii] The eradication of world hunger would cost $30 billion[viii]; water and sanitation—$10 billion.[ix] By comparison, the world’s military budget rose to $1.55 trillion in 2008.[x]
The narrowly materialistic worldview underpinning much of modern economic thinking has contributed to the degradation of human conduct, the disruption of families and communities, the corruption of public institutions, and the exploitation and marginalization of large segments of the population—women and girls in particular. Unarguably, economic activity and the strengthening of the economy (a process that may include, but is not synonymous with, economic growth) have a central role to play in achieving the prosperity of a region and its people. Yet the shift towards a more just, peaceful and sustainable society will require attention to a harmonious dynamic between the material and non-material (or moral) dimensions of consumption and production. The latter, in particular, will be essential for laying the foundation for just and peaceful human relations; these include the generation of knowledge, the cultivation of trust and trustworthiness, eradication of racism and violence, promotion of art, beauty, science, and the capacity for collaboration and the peaceful resolution of conflicts.
In this light, it is also important to emphasize the relationship between production and employment as a critical dimension of a strong economy.Too often, increases in productivity have been accompanied by delocalization or a transition to automation and thus, rising levels of unemployment. A single-minded focus on profit-maximization has also valued workforce reduction wherever possible. Under the present system, unemployment and underemployment are soaring and the majority of the world’s population does not earn enough to meet their basic needs. Those living in poverty have no means by which to express themselves in such a system. Sustainable production is not simply about ‘greener’ technology but rather, should involve systems that enable all human beings to contribute to the productive process. In such a system, all are producers, and all have the opportunity to earn (or receive, if unable to earn) enough to meet their needs.More than simply the means of generating wealth and meeting basic needs, work provides a role in the community and developing one’s talents, refining one’s character, rendering service and contributing to the advancement of society.

Technological development

The Framework for Programmes highlights the importance of technology transfer and knowledge sharing for achieving sustainable levels of consumption and production. Yet, the majority of technological development is driven by market forces that do not reflect the basic needs of the world’s peoples. Furthermore, the emphasis on the transfer of technology without accompanying efforts to increase participation in the generation and application of knowledge can only serve to widen the gap between the rich and the poor—the ‘developers’ and the ‘users’ of technology. Developing the capacity for identifying technological need and for technological innovation and adaptation—in light of societal needs and environmental constraints—will be vital to social progress.The transformation of complex social realities will require the development of institutional capacity within local populations to create and apply knowledge in ways that address the specific needs of that population. This question of institutional capacity (e.g. the establishment of regional centers of research and training) constitutes a major challenge to sustainable development. If successfully met, however, the result will be to break the present unbalanced flow of knowledge in the world and dissociate development from ill-conceived processes of modernization. “Modern” technologies will be characterized by an orientation towards addressing locally defined needs and by priorities that take into account both the material and moral prosperity of society as a whole.

Education

The Framework for Programmes identifies education and institutional capacity building as two of the programs that could support the implementation of sustainable patterns of consumption and production. Yet, if they are to effect the profound changes in the minds of people and in the structures of society (needed to shift towards sustainability), the nature of the educational processes will need to be rethought. As a starting point, the program of education must be based on a clear vision of the kind of society that we wish to live in; and the kind of individuals that will bring this about.It needs to help learners reflect on the purpose of life and help them to step out of their cultural realities to develop alternative visions and approaches to the problems at hand and to understand the manifold consequences of their behaviors and to adjust these accordingly.
Schools themselves must become participants in the social transformation processes. The curriculum cannot simply aim to impart relevant knowledge and skills; rather it should aim to develop the vast potential inherent in the human being. Individuals must be assisted to channel this potential towards the betterment of their communities and the advancement of society as a whole. The level of consciousness and the deep spirit of service and collaboration required to transform individual behaviors and institutional forces in the direction of sustainability will require a transformation of educational processes commensurate with the task at hand.

Bahá’í community’s approach to cultural transformation

Cultural transformation involves deliberate changes in individual choices and in institutional structures and norms. For over a decade, the worldwide Bahá'í community has been endeavoring systematically to effect a transformation among individuals and communities around the world—to inspire and build the capacity for service. The framework for action guiding these activities has been rooted in a dynamic of learning—characterized by action, reflection, and consultation.In thousands of communities, Bahá'ís have set into motion neighborhood-level processes that seek to empower individuals of all ages to recognize and develop their spiritual capacities[xi] and to channel their collective energies towards the betterment of their communities. Aware of the aspirations of the children of the world and their need for spiritual education, they have started children’s classes that focus on laying the foundations of a noble and upright character. For youth aged 11-14, they have created a learning environment which helps them to form their moral identity at this critical time in their life and to develop skills which empower them to channel their constructive and creative energies toward the betterment of their communities. All are invited to take part in small groups of participatory learning around core concepts and themes which encourage individuals to become agents of change in their communities within a dynamic of learning and an orientation towards service.
The approach to curriculum development for these activities has not been one of design, field testing and evaluation; rather the first step in writing any set of materials has been taken when experience emerges from grassroots action in response to particular development needs. Curriculum materials are continually refined in light of new knowledge and insights. The cultural shifts taking place are evident in the greater capacity to carry out collective action, to see oneself as an agent of change in the community, as a humble learner, as an active participant in the generation, diffusion and application of knowledge. The continuous cycle of learning through action, reflection and consultation has raised awareness of the needs and resources across communities as well as strengthened the mechanisms for collective action and deliberation.
In addition, professionals in various fields have joined together in organizations inspired by Bahá'í principles and values to work for sustainable consumption and production. The European Bahá'í Business Forum and affiliated bodies in other regions are working with business leaders to consider social purposes beyond profit, including sustainability in production processes and corporate responsibility. The International Environment Forum[xii] has long promoted sustainable lifestyles and more ethical consumption, including participation in the former Consumer Citizenship Network in Europe and now the Partnership for Education and Research for Responsible Living.[xiii]
The movement to redefine cultural norms in light of the exigencies of justice and sustainability is well underway. In different measures, leading cultural institutions, including governments, education and media, as well as businesses, religious organizations and civil society are bringing the values of sustainability to the forefront of public consciousness. Broader visions of human purpose and prosperity are moving from the periphery to the center of public discourse. It is becoming clear that the pathway to sustainability will be one of empowerment, collaboration and continual processes of questioning, learning and action in all regions of the world. It will be shaped by the experiences of women, men, children, the rich, the poor, the governors and the governed as each one is enabled to play their rightful role in the construction of a new society. As the sweeping tides of consumerism, unfettered consumption, extreme poverty and marginalization recede, they will reveal the human capacities for justice, reciprocity and happiness.

[i] The main objective of the 10-Year Framework for Programmes is to be a global framework for action on sustainable consumption and production (SCP) that countries can endorse and commit to in order to accelerate the shift towards sustainable consumption and production patterns, thereby promoting social and economic development within the carrying capacity of ecosystems and de-linking economic growth from environmental degradation. The main challenge is to provide not only the key programs of the framework, but also the mechanisms for their implementation (e.g. financial support, capacity building, and technical assistance). See: Proposed Input to CSD 18 and 19 on a 10 Year Framework of Programmes on Sustainable Consumption and Production.Third Public Draft (2 September 2009). Prepared by the Marrakech Process Secretariat: UN Department of Economic and Social Affairs (UNDESA) and UN Environment Programme (UNEP).
[http://esa.un.org/marrakechprocess/pdf/Draft3_10yfpniputtoCSD2Sep09.pdf]
[ii] “Applying a Life-Cycle Perspective to the economic system can provide a way to structure the overall approach of the 10YFP as well as identify clear entry points for actions as well as actors. It allows for single focus on either production or consumption, or integrated focus on both while taking into account the economic, social and environmental impacts of products and services throughout their whole life-cycle. Because it is based on the total use of resources going into the production of goods and provision of services as well as the resulting emissions and waste, this life-cycle perspective provides a holistic picture of all the entry points for remediation as well as possible synergistic intervention throughout the production and consumption chain.” Proposed Input to CSD 18 and 19 on a 10 Year Framework of Programmes (see Note 1).
[iii] Ibid.
[iv] “The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.” Shoghi Effendi,The World Order of Baha’u’llah (Wilmette: Bahá'í Publishing Trust, 1991). (http://reference.bahai.org/en/t/se/WOB/wob-56.html).
[v] According to the Worldwatch Institute, consumption expenditures per person almost tripled between 1960 and 2006. (Worldwatch Institute, State of the World 201: The Rise and Fall of Consumer Cultures. New York: W.W. Norton & Company, 2010.) 60 billion tons of resources are extracted annually—50 percent more than 30 years ago. (Tim Jackson, Prosperity without growth? The transition to a sustainable economy. London: Sustainable Development Commission. March 2009; http://www.sd-commission.org.uk/publications/downloads/
prosperity_without_growth_report.pdf). The 2005 Millennium Ecosystem Assessment found that some 60% of ecosystem services—climate regulation, the provision of fresh water, waste treatment, food from fisheries, etc.—were being degraded or used unsustainably. (Millennium Ecosystem Assessment, Ecosystems and Human Well-Being: Synthesis. Washington, DC: Island Press, 2005.)
[vi] Action Aid (United Kingdom). Fact File. (http://www.actionaid.org.uk). See also: Sperling, Gene B. (Director of the Center for Universal Education, USA). The Case for Universal Basic Education for the World’s Poorest Boys and Girls. November 2005. (Council on Foreign Relations, www.cfr.org).
[vii] The Case for Center for Disease Control and Prevention. Economic Facts About U.S. Tobacco Use and Tobacco Production. (Cites 2005 data). [http://www.cdc.gov/tobacco/data_statistics/fact_sheets/economics/econ_facts/index.htm].
[viii] United Nations. Press Release. Secretary-General Calls for $30 Billion to Restructure World Agriculture, Create Long-Term Food Security. 30 November 2008. [http://www.un.org/esa/ffd/doha/press/foodsideevent.pdf]
[ix] “The estimated cost of closing the gap between current trends and what is needed to meet the target ranges from $10billion to $18 billion per year.” United Nations Department of Public Information. Press Release. Secretary-General, addressing side event, spells out areas ‘crying out for action’ to advance implementation of water and sanitation agenda. 25 September 2008. [http://www.un.org/News/Press/docs/2008/sgsm11813.doc.htm].
[x] International Institute for Strategic Studies.[http://www.iiss.org/whats-new/iiss-in-the-press/february-2010/report-military-spending-unaffected-by-recession/]
[xi] Just as the physical body possesses physical capacities for movement, growth, etc., so too the soul has capacities, which can be consciously developed. These capacities include human consciousness; the power of intellect and rational thought; the capacity to love; the power of will; and the capacity to initiate and sustain action for the betterment of society, to name a few.
[xii] International Environment Forum: www.iefworld.org
[xiii] Partnership for Education and Research about Responsible Living: http://www.hihm.no/hihm/Prosjektsider/CCN/PERL
BIC Document #10-0503

Monday, May 3, 2010

   
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