Eternal Spring - About the book

The author is Jef Crab, holistic ecologist and lecturer in Bio-ethics. The Dutch version contains two prefaces.

A general "preface" is written by Dr. Mr. Jnan Adhin M.D., advisor of the State concerning External Affairs, Justice, Economy, Education and Culture in Suriname.

A "Foreword" by Dr. Maurits Coppieters M.A, currently honorary chairman of the Flemish Parlement. Crowned politician in the European, Belgian and Flemish Parlement.

In the English version the preface is done by  Mr. J. Edsel Edmunds, Ph.D. (OBE). Between 1984 -1997 Dr. Edmunds represented his homeland St-Lucia in Washington as Ambassador in the U.S.A. and in the O.A.S. From '84 - '89 he also was an ambassador in the U.N.

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Preface by Dr. J. Adhin

Motto: Vasudhaiva Kutumbakam (The Whole Earth is one Family)

Gladly I am complying with the author's invitation to write a short preface for his book Eternal Spring: Living with Enough in a World of Abundance. I am doing this with much satisfaction, mainly for two reasons. First, because the ideas and ideals presented on man and world, nature and environment - although differently expressed and classed within a different framework - may be considered as examples or illustrations of the universalistic unitary philosophical system of the Vedánta. The second reason is, because it contains a rational exposition of the drawbacks of the prevailing views regarding economic growth and raising standards of living which are threatening both mankind and earth, while at the same time making a powerful plea, based on experience and experiment, for the necessity of a drastic change of mentality and behavior of man and society, so as to prevent a worldwide ecological disaster and to achieve sustainable development.

The author's views on life which chooses for open systems, on man who is steward of the earth, and on nature which is built on three principles (connectedness, coöperation and sharing/donating) - explained within a basic model of three circles (of heaven, earth and man) - are in agreement with the Vedantic view that the whole universe is one (tat tvam asi - that art thou) and that the whole earth is one family (vasudhaiva kutumbakam) in which man occupies a central position. For, it was only after millions of years of evolution that nature produced man, the only creature on earth in whom self- consciousness has become manifest. Therefore man functions on a level of existence, where he has not only become conscious of his place in evolution, but is also capable of participating consciously in the evolutionary process and influencing or even accelerating this process. This means that his conduct and manner of living, his doings and dealings, both individually and collectively, should be in accord with the course of evolution towards a deepening realization of the unity.

As a "creature of the borderland" - indeed, bodily a mammal with animal passions and needs, but over and above that also a spiritual being, with moral and spiritual needs and longings - man cannot derive permanent satisfaction by gratifying only his biological and material needs, even if this be perfected rationally. Viewed in evolutionary terms, man is conscious of his capacity to transform his lower nature and to develop the deepest in him. So long as no norms of moral and spiritual order occupy a guiding role in human life, so long there can be no question of a happy life and a healthy society. Hence the commission of the ancient Rig-Veda to mankind is: to become truly human (manur-bhavah - become man).

In a holistic ecology, man has to occupy a central position, for only human beings who are not-one-sidedly developed but are well-balanced will be capable of protecting the earth from an ecological disaster. To protect against such disaster the Earth needs:Human beings who don't view the earth as only a sum total of physical matter and organic life, but also experience her as a living ecosystem. Human beings who approach nature not only empirical-scientifically and rationally, but also psychological-mystically and spiritually. Indeed modern science lacks humaness: "it fills the people only with emptiness, loneliness and despair" (Sai Baba), since it has no spiritual orientation. Because of a mainly analytical and rational approach of life and world, civilisation has moved into a direction, which - if failing a timely fundamental and global change of course - will necessarily lead to destruction of the earth as a living ecosystem (Law of Karma).

In my view modern civilization is suffering from occidentitis (Western disease), a 'virus'-disease which has infected the whole world, including the so-called underdeveloped and developing countries, which are trying to catch up their technical, industrial and social arrears as quickly as possible through imitating Western lifestyle almost indiscriminately, by introducing modern methods of production by broadening and increasing consumption levels, which leads to the plundering and squandering of earth's natural resources and the poisoning and polluting of the natural environment. However, a society which has chiefly a materialistic and hedonistic orientation, can never lead to happiness and wellbeing of its citizens, even though sincere attempts are made to create safety and order, comfort and welfare. The latter are but border-conditions and appurtenances of life, not life itself.

Ecological and spiritual consciousness ought to form the basis of all social and political ordering. Oùr Everest is not situated on the vividly shining, perpetually snow-capped heights of the mighty Himálayas, but in the dusty and unfathomed depths of our neglected hearts. True satisfaction and happiness may only become our share, if and when moral and spiritual norms are integrated in our lives. Let us not be as the Sahara, which is proud of its glittering sand, forgetting thereby that it is a deathlike and dreary desert. If we want to have a healthy and vigorous civilization, then we shall have to blow into it the life-breath of the spiritual, for the tree of life has its roots in 'heaven' (úrdhvamúlam adhahshákham). We must again plant the roots of the tree of life firmly into the soil of the spiritual. And the life-giving saps will then flow through our society, rejuvenating and renovating all in the process.

Concretisation and application of the conviction vasudhaiva kutumbakam (the whole earth is one family) means, therefore, that we must learn not only to consider all mankind as one family and endeavour to realise a peaceful and just world-order, but also to establish healthy and balanced relations with the animals, the plants and the anorganic environment. After all, we all are children of Dharti-Mata (Mother Earth). For this reason the book under consideration is especially valuable, since it does not contain merely words and ideas, but also useful and practical tips and workable recommendations, based on personal experience and experiment.

A powerful plea is made for the designing of such infra-structural systems that society no longer intrudes upon and disturbs the natural environment of the bioregion. It is experimentally shown, how the knowledge already present in a bioregion enables the local population to maintain the natural balance with the local environment. It is also demonstrated that production of food in an environment-friendly manner - hence healthy and natural - yields a larger crop than is possible when using the present mechanical and chemical agricultural methods and techniques. If these and similar ideas and procedures find worldwide acceptance and application, then we shall truly have sustainable development. And then we shall really "live with enough in a world of abundance". For, as Mahatma Gandhi has said long ago: Dharti-Mata (Mother Earth) "has enough for every one's need, but not enough for every one's greed".

Paramaribo, 05 June 2001 Jnan H. Adhin
Student of the Vedánta

Preface by Dr. M. Coppieters

Everything flows
Heraclitus

Science without a conscience is not….
Rabelais

Indifference and immediate pursuit of profit threaten our world. Scarcity, extreme poverty and an outrageous inequality in opportunities to live and grow are destroing democracy, and the freedom of individuals and society are obstructing a stable world peace. The causes for the alarming worldwide trend of damage to the environment and the widening social gap should not be sought for in a single facet of discipline. They are present at all levels of contemporary society.

This book is not just a theoretical study about the comprehensive high priority topic of sustainable development. Our biased, western approach is rational, technological and focused on productivity. The author brings up these norms for discussion and supplements them with values, philosophies and experiences from other social environments from both South-East Asia as well as from Africa and America.
Remarkable enough the author addresses policy makers at every level directly and often concretely: local councils, provinces, districts and communities, states, the European Union and the United Nations. How should and how can they meet the challenges and threats of our society? Can and should unavoidable policy measures be taken right now? Why is sustainable development a universal order exceeding all boundaries and everyone's individual competence? The reason for this is that the causes of this worldwide damage to the environment and the wide social gap should not be sought in any single facet or one discipline. Everything on this planet is connected with everything else. There is 'something of everything in everything' (Anaxagoras).

Politicians should draw their first conclusions from this: policy measures concerning sustainable development and the environment cannot be entrusted to one single ministerial department, because it involves all departments. The same applies to the European Commission.

The title of this book: Eternal Spring. Living with enough in a world of abundance radiates hope and faith. And without hope a community and society cannot live with dignity. So the starting point is not a doom scenario, it is no 'the accused, stand up'. We are all living in a world of abundance and we are all responsible for its conservation.

The process of development towards this world is a permanent revolution. Leo Apostel (..) the renowned philosopher , came to the conclusion in his Worldviews that we have both the opportunity and the duty to change our threatened eroding world, not based on a sanctifying model, but from a whole series of worldviews, inspired by the most various scientific disciplines.
We must have a clear vision of how we view the world - a perspective for the future. Next to the coherence between the different aspects that Leo Apostel advocates, '… one global policy for town and country planning should be developed, adjusted to both the individual character as well as the mutual/ (inter) connectedness of bioregions…'

Jef Crab depicts this coherence in almost graphic terms. He presents it in three circles: the heavenly circle, the earth circle and the human circle.
They stand for spirituality, religion, ethics; for matter, physical body and ecology; and for the relation with fellow man (choices based on values). The development towards a world of abundance is not a natural mechanical process. The human being should be involved in the ecosystem and take its responsibility as a guiding force.

The ecological contract is top priority in the new worldview and it contains two points of action:
1. Recovery of the earth's fertility
2. Recovery and advancement of bio diversity.
As such as this contract cannot be anything else but global (UN!), nevertheless it can only work when it starts from each unique bioregion. So the local contract is essential. According to the author the cultural, social and economic contracts are filling in of the local contract. In the local contract both respect for cultural diversity as well as respect for social diversity are on the top of the list. The economic contract states that every economic activity should be focused on: '…. preservation, recovery and improvement of the bioregion…'.

In the chapter Dynamic world, supportive economy the reader will find a lucid analysis in which the fundamental choices of the most pressing political challenges are put in words. The key point here is '…the incorrect placement of the economic contract…'
Saying goodbye to the economic contract is not a cry in the dark coming from enthusiastic utopians or poets, but the result of a thorough analysis of the current crisis facing our civilization.

It is a fact that the prevailing economic system in the rich highly developed world functions with one single static objective: the universal soul-saving economic growth. The new worldview is different: it presents a dynamic world in which the supportive or sustainable economy forms one of the pillars of social evolution.

For political conduct this means in the first place that all sectors of government and all parliamentary assemblies should be involved (this also goes for the European Union) and secondly, that at every level real qualifications and real means should be at hand. This is an integral federalist vision.

The author has a hint for the operators of the New Political Culture - at least if they will give content to it -: No boundaries to growth, but to consumption. Propagating this message will require great courage and sincere willingness to communicate. It simply means that economy should not be conflicting with the earth's resources. Concretely put: production of fossil energy, of food and of wood consuming companies should be reduced. From now on all national and international policies should be adjusted to this reduction.

The author further states'…agriculture is the caretaker of nature…'
No one is denying that the world food problem is a priority on top of the global list. But that the free market economy is enemy Nr. 1 for the right choices concerning agriculture, is denied in both the North as well as the South, in the East and in the West. The western vision on agriculture is completely/entirely wrong and the consequences are disastrous as we can already see. Genuine needs are the only measure for agricultural produce, not growth or selling surplus goods on markets. Until recently only starving people and communities in the so-called 'poorest' countries collapsed, but today more and more farmers in the rich North are going down. '…Manipulation of power creates famine in the world…'
I have a pressing request for all politicians: order your research departments to collect all recent reports from global organizations. Or do you really think you can continue to keep 'the greens' quiet with some frills? Do you really think hundreds of millions of people will remain obedient? And do you really think that in the meantime you will be able to constraint the streams of migration on all coasts, at all borders?
The leaders of great powerful states, of military alliances and of the United Nations claim that they strive for a livable world. But if they really do, they should recognize and accept the fact that the world food problem is inextricably linked to the choice for what kind of agriculture.

In the chapter World Village and World Ethics the author clarifies the meaning of international cooperation, and indicates what conditions should be fulfilled in order for it to function in an acceptable and efficient way. The condition sine qua non however remains the political will to reach a certain goal with the same method.
The starting point is a hard reality: the existence of so called developing countries and very rich countries, and the connection between these two.

Until today the highly developed rich North neglects two basic elements: self-constraint and fair trade. Although the naked facts are quite simple: to impose our living standard as the model for the whole world is impossible. And the manner in which we squander our natural resources is threatening and provoking a backlash. No Free Trade, but Fair Trade, that's what it is all about. And that should be sufficient for the smiling, pitiful politicians: to be able magically to pull out of their caps the so called 'third way'
Genuine prosperity is not a local, but a global issue.
The tasks should be divided specifically between the North and the OESO countries on the one side, and the South on the other side. Every one of the various and specific accents in this cooperation is a concrete political policy option.
From this analysis I emphasize one part: the conversion of the military powers.'
Because history has taught us in the last years that 'suppressing a local conflict by means of superior armament in no way brings about peace'.

We now proceed to the final part of the book, the Human Circle.
A straightforward impressive chapter on education brings this subject up for discussion. The quote 'the current education system is one of the biggest obstacles to reach the world of abundance', will raise many an eyebrow. 
This is why, the right to education, as formulated in the Treaty on the Rights of Children (UNICEF), should be filled in by indicating what kind of education is desirable. Because education is not a good, it is not an extension piece of trade and industry with its technological aspects, nor is it a supplier of 'human resources'.
Education, which is aimed at children and human beings, must lead us first and foremost to experiencing connectedness. This educational task brings our entire educational system up for discussion: the infrastructure and the equipment, the division in major and minor subjects.
After all, education stands for the harmonious development of feeling, thinking and wanting - in other words, for growing into a well-balanced human being. This process begins in primary school; it departs from the vital questions in life and prepares the children for the immense problems they have before them.

Our communities are the basis for the connection between humans and nature. '…Only connectedness will lead to conscious and voluntary enlisting in the development of the environment and to spontaneous social care…'
The focal point in environmental management is town and country planning and within this context expansion of the still existing original natural areas. Wit the phenomenon of the city we immediately touch a nerve of the process of abundance and sustainable development. The hideous growth of cities sometimes - especially in countries in the South - forms a threat to the larges whole. Waste, exhaustion of energy and other resources are like a cancer. Both a local and a global re-classification of infrastructure and town and country planning, is a must and an order of the highest priority for the respective authorities.

Under the tender heading 'Caring for one another… just like that' the author makes a plea for an indispensable social structure. This can only survive and become strong in living communities. More and more we bump against the nasty widening of the gap between social classes. '…Too large a difference, will inevitable lead to disruption of the social structure…'
Really, the (1999) UN Human Development Report should be compulsory reading material on the desk of every policy maker, study center of social organizations, and also of those responsible for education. Maybe then they will accept that the World of Abundance is a volcano and a desert, and that world peace is constantly being threatened.

To the reader who is not in a hurry - and hopefully also the busy policy maker - I would like to give the following advice: first read the concluding chapter The Four Pillars.
In this chapter the author reveals the deepest responsibility of his project, and does so in a language that is quite surprising sometimes. His point is: each and every human being is connected with his/her environment, with all that makes life on earth possible but what was not achieved by him. Humans are but a link in an ecosystem pursuing a goal. The four pillars are symbolically indicated with a group name: the priests; the artists, the scientists the politicians.
After his plea for cooperation between these four work disciplines (who do not trust one another or consider the others superfluous), the author comes up with an utopian proposal: to give this cooperation a structure, a Council of Wise Men. This Council should keep watch so that proper authority will only be established when economic activities - for self preservation - are connected simultaneously with the planet's evolution. So again: not the well-liked combination of Economy and Ecology, but Economy within the ecosystem.
With both feet on the ground I dare to state, as an example that in the Belgian system of governing a Royal Commissioner for Coordination could play such a role. At a lower level I can imagine that such a Council of Wise Men could be established as a specific advisory organ, for example next to the Youth Council, the Council for Culture, the Migrants Council, etc.

In this context - cooperation of scientists from all disciplines - I dare to refer again to the initial impetus for this, which was given by the Flemish philosopher Leo Apostel. In the current crisis of our civilization we need to begin the search for a new perspective and an integral vision for all that exists. This is called: concrete Utopia, hope and a permanent revolution. But a new earth and a pure cosmos and a dignified future for all, do not just fall from the sky. They are the fruit of conscious choices and of political responsibility.

P.S. As a last minute decision the author added an appendix to his manuscript containing the history of Easter Island. Once it was a Garden of Eden, now it's nothing but a dead area. This lesson of Easter Island is the story of our self destructive and crumbling world.

October 30, 2000
Maurits Coppieters

• Honorary Chairman of the Flemish Parliament

• Former member of the European Parliament

• Former Chairman of the National Center for Development Cooperation - 11.11.11.

• Author of books about Africa; unification of Europe, crises in democracy;
  The Year 1920 in Flanders

• Winner: 'Flemish Community Award' in 2000

Foreword by Mr. J. Edsel Edmunds Ph.D. (OBE)

Eternal Spring is a bold, thought-provoking presentation of the dilemmas facing modern man in his biosphere in an era of globalization and the imperatives which must be considered if we are to achieve equilibrium with our ecosystem. The author expounds that we are but 'stewards of mother earth' and that there is need for an integrated approach in the definition and solution of local and global problems, sustainable development and preservation of our environment, all of which are intimately interwoven.

The core contents of Eternal Spring are for those who, regardless of culture, creed or class, intuit and respect the presence of inherent regenerative forces of beneficence within Nature. It is meant for those who still see a glimmer of hope and are prepared to work with it despite the apparent enormity of the problems. But, first, and rightly so: We must stop the 'eco-cide' before becoming totally absorbed and lost in our discordant rat race - klutzing through ancient eco-systems in pursuit of opulence.

The author purposefully seeks to engage his readers in an open, frank discourse about how to effect a global 'eco-structive' era sincerely committed to conserving Life - inclusive of our kind - on Earth. However daunting the tasks at hand may appear, given the problems we now face, our civilization must now dare to re-think and re-formulate its over-arching goals, strategies and technologies that we have inherited. For sure, what is urgently required is a new paradigm governing the conduct of human affairs in all its dimensions.

Of course, this is not the first or the last time in human history that a paradigm shift becomes essential, as, for example, occurred on the thresholds of earlier eras such as the Renaissance, Enlightenment and Romantic era. But what is unique this time is the sheer magnitude - both in scale and scope - of what is required. For whereas in preceding eras, only a privileged few led the way, with the multitudes following suit, albeit years, decades or centuries later, this time, given the threat not just to bio-diversity but to our most essential vital resources - water and air - the articulated thought of a few lonely voices crying in the wilderness will not suffice. This time, only collective and palpable acts and deeds by the mass and multitude of humanity will effect the desired outcome: an abundant, socially re-energized, culturally diverse and vibrant, restored, bio-rich Earth.

This concept is fundamental to the very survival of man, for, what we are experiencing today is a divided world polarized by vested interest groups and nations seeking dominance and national interests with little regard for the Earth, or the plight of the poor and less endowed. The frank expose of the author is worthy of reflection by leaders of all walks of life in order to stem the widening gulf between the rich and the poor. If ignored, our world will continue to experience violent demonstrations and protests in increasing numbers and frequency by the dispossessed and those who feel their pain, with the resultant effect of deepening social fragmentation and polarization.

The question is: What roadmap of reconstruction can guide us out of this cul-de-sac of difficulties that threatens to overwhelm us?
Somewhat akin to Jean Jacques Rousseau's bold, almost restless, revolutionary spirit, the author of Eternal Spring calls for the framing, upholding and execution of Seven Contracts in global society - with the timely warning that priority and primacy must be given to the Ecological Contract. For those who are inclined to ask why the Environmental Contract must be first, the author succinctly and cogently states:
'The Earth can survive without man, but man cannot survive without the Earth.' 
The execution of these Seven Contracts - which include a Social Contract, a Political Contract and an Economic Contract - would re-prioritize our contemporary lifestyles and approaches in the interest of tomorrow's generations, and the survival and growth of the existing inventory of the Earth's resources.

Eternal Spring issues a strident, unabashed call for "no more business-as-usual" in every bio-region - every city and hamlet - across the globe. In so doing, the author moves against the grain of entrenched fragmentation in contemporary approaches to the subject of conservation and survival. Instead, the author dares to present a unified vision of life that is un-apologetically cognizant of humanity's inter-dependence and the multi-dimensional nature of modern life, society and our Earth.

There is an urgent need, the author argues, for the establishment of a deep connected-ness with all of humanity and with 'mother earth' in what he terms a "life field" where all society in its inter-relatedness shares in the achievement of harmony with nature. In order to achieve this, humanity must develop a global ethic where the conscience of man is directed towards a global humanism - away from the selfish motives and greed so prevalent and blatantly rampant in local, national and international agendas. Citing noteworthy examples of success in some indigenous populations and also acclaimed scientific projects in Africa, Asia and the Americas, the author neatly juxtaposes beside these numerous instances of exploitation in developed and developing countries, and the attendant disharmony in our world.

In order to reverse the deterioration of our environment, the writer tables philosophic and pragmatic approaches which are situated and embraced in three well-defined, inter-related circles - the Heaven Circle, the Earth Circle, and the Human Circle - where the preservation of the environment and the balance of nature takes the forefront. He convincingly expounds that we live in a world of abundance, but we must manage this abundance within the three circles, all of which find expression through four principal pillars of influence: viz., Religion, Art, Science and Politics.

There is no doubt that given the absence of a shared global philosophy and action plan for man in his biosphere and the universe, we will continue to experience further environ-mental degradation and imbalances in our social and economic structures - thus resulting in increased chaos and confusion within and between nations. Most commendable, however, in this reappraisal, is the fact that the author's philosophic and pragmatic approach to the resolution of our problems embraces both the grass roots of humanity as well as the authorities that oversee nations and global institutions. Further, these writings are not without an inner spiritual self for the author expounds on the need for unity with nature, invoking a "life-field" and connection with a "Higher One". So, in this context there is a spiritual flow throughout which is fundamental to the ennobling ideas espoused.

Agriculture, perhaps the most ancient of practiced sciences, has been restored to her timeless pedestal as the "Guardian of Nature". We should all be preoccupied with the sustainable utilization of our environment and the wise use of land resources, particularly in our agricultural pursuits, without further pollution of our environment. Through appropriate agricultural development, without the contamination of nature, man can sustain a healthy, socially-balanced global village free of pollution. However, in the pursuit and achievement thereof, a radical change in our educational system is recommended - starting with our cosmology, the upbringing of our children, our school systems and teaching methodologies.

This unique blend of philosophy and pragmatism has not been written in the hope of engaging in polemics, but simply in the hope of bringing practical solutions to the sphere of human action and the conduct of affairs governing the relations of people, communities and nations; and equally important, humankind's relations with the Earth and Nature. Fundamental to the call which this work endorses is the knowledge that only through collective action involving all quarters, sectors, nations, cultures, interest groups - a process the author dubs 'trans-sectorial communication' - will the urgently needed transformation be effected in the global pursuit and achievement of happiness.

As we survey our present predicament and acknowledge our noblest aspirations, the terse words of one poet from Amazonia go to the heart of our problems and the desired outcome we yearn for in silent desperation.
Chicken and egg are once again confused -
Politics, devoid and blind of first principles,
Rules the roost supreme;
Scorching waves of arid greed gust strong
The turbulence billowing blinding dust storms
From stratosphere across each arc of sordid sod -
So darkness envelops
And the whole is eclipsed:
If the earth will breathe fecundity again
Mouth to mouth the wheels of a new spirit must move
Brood anew these mortal muddied waters
Teeming with the lumbar bones of our timber-leaved sorrow;
For only then bee-loved blossoms the earth over
Tidings of new life will bear pollen in joy.
Ivan A. Khayiat, "Forest Tears" c 1995
Today, few will dispute that humanity stands in the alcove of a new threshold in the conduct of affairs. Eternal Spring is a beacon - indeed a roadmap for Earth reconstruction - towards the establishment of a responsible ethic of global humanism.

J. Edsel Edmunds, Ph.D., O.B.E. Sean F. Taylor, M.A. 
Scientist, International Diplomat, Artist, Poet Educator, AlphaMax Foundation
Washington D.C., U.S.A., October 2001 Paramaribo, Suriname, October 2001