ecological interconnectedness Quotes

I have often thought that my work with wildlife taught me the meaning of patience, and my work with the big trees taught me the meaning of humility, and my work with the ice has taught me the meaning of mortality.

Everything is connected to everything else. Everything must go somewhere. Nature knows best. There is no such thing as a free lunch.

When we try to pick out anything by itself, we find it hitched to everything else in the universe. One fancies a heart like our own must be beating in every crystal and cell, and we feel like stopping to speak to the plants and animals as friendly fellow-mountaineers. Nature as a poet, an enthusiastic workingman, becomes more and more visible the farther and higher we go.

The first law of ecology is that everything is related to everything else.

If human life is to survive on this planet, the old dualistic worldview, with people on one side and the environment on the other, must yield to a new vision that connects us with everything else and leads us to care for and take responsibility for it.

It turns out that all life is interconnected with all other life.

There is a higher law affecting our relation to pines as well as to men. A pine cut down, a dead pine, is no more a pine than a dead human carcass is a man.

If we study Nature attentively in its great evolutions as in its minutest works, we cannot fail to recognize the possibility of enchantment - giving to that word its exact significance.

We are such small, stupid things. For most of my life I thought of nature as the stupid thing: Blind, animal, destructive. We, the humans, were clean and smart and in control: we had wrestled the rest of the world into submission, battered it down, pinned it to a glass slide and the pages of The Bool of Shhh.

The Gaian mind is what were calling the psychedelic experience. Its an experience of the living fact of the entelechy of the planet - and without that experience we wander in a desert of bogus ideologies. But with that experience the compass of the self can be set.

A man is related to all nature.

Man is embedded in nature.

This was Mahatma Gandhi’s idea, moving from ownership to relationship—seeing that land does not belong to us. We belong to the land. We are not the owners of the land. We are the friends of the land, like friends of the earth. The fundamental shift is in this consciousness that land does not belong to us, we belong to the land.

Nature introduces children to the idea—to the knowing—that they are not alone in this world, and that realities and dimensions exist alongside their own.

But if you do know what is taught by plants and weather, you are in on the gossip and can feel truly at home. The sum of a field's forces [become] what we call very loosely the 'spirit of the place.' To know the spirit of a place is to realize that you are a part of a part and that the whole is made or parts, each of which in a whole. You start with the part you are whole in.

There is a deep interconnectedness of all life on earth, from the tiniest organisms, to the largest ecosystems, and absolutely between each person.

If we human beings learn to see the intricacies that bind one part of a natural system to another and then to us, we will no longer argue about the importance of wilderness protection, or over the question of saving endangered species, or how human communities must base their economic futures - not on short-term exploitation - but on long-term, sustainable development.

The garden is a living, pulsing, singing, scratching, warring, erotic, and generally rowdy thing. I may find peace in its midst, but I regard it as a whole with many parts, a plural organism.

More grass means less forest; more forest less grass. But either-or is a construction more deeply woven into our culture than into nature, where even antagonists depend on one another and the liveliest places are the edges, the in-betweens or both-ands..... Relations are what matter most.

Flying has changed how we imagine our planet, which we have seen whole from space, so that even the farthest nations are ecological neighbors. It has changed our ideas about time. When you can gird the earth at 1,000 m.p.h., how can you endure the tardiness of a plumber? Most of all, flying has changed our sense of our body, the personal space in which we live, now elastic and swift. I could be in Bombay for afternoon tea if I wished. My body isn't limited by its own weaknesses; it can rush through space.

We are called to assist the Earth to heal her wounds and in the process heal our own - indeed, to embrace the whole creation in all its diversity, beauty and wonder. This will happen if we see the need to revive our sense of belonging to a larger family of life, with which we have shared our evolutionary process.

We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions.

When we conduct agriculture, we are, therefore, altering the ecological arrangement that was responsible for our genesis as a species. I think that this is the reason that this alienation has allowed us to see and regard land mostly as a resource. So we have created a problem for ourselves from the word "go," for land is not a resource any more than humans are resources.

It is critical to realize that underlying the extermination of nature is the marginalization of human beings. If we are to save what is wild, what is irreparable and majestic in nature, then we will ironically have to turn to each other and take care of all the human beings here on Earth. There is no boundary that will protect an environment from a suffering humanity.

We realize the indivisibility of the earth - its soil, mountains, rivers, forests, climate, plants, and animals - and respect it collectively not only as a useful servant but as a living being, vastly less alive than ourselves in degree, but vastly greater than ourselves in time and space - a being that was old when the morning stars sang together, and when the last of us has been gathered unto his fathers, will still be young.