The Rebirth of Nature: The Greening of Science and God
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Rupert Sheldrake, one of the world's preeminent biologists, has revolutionized scientific thinking with his vision of a living, developing universe--one with its own inherent memory. In The Rebirth of Nature, Sheldrake urges us to move beyond the centuries-old mechanistic view of nature, explaining why we can no longer regard the world as inanimate and purposeless. Sheldrake shows how recent developments in science itself have brought us to the threshold of a new synthesis in which traditional wisdom, intuitive experience, and scientific insight can be mutually enriching.
progress. In its everyday sense, it refers to a preoccupation with material needs and desires rather than spiritual values. In all these senses, the material world is the sole reality, or at least the only reality of importance. Behind materialism in all its forms lies the figure of the Great Mother, as material reality, as Mother Nature, as the economy, as the welfare state. She is also the environment—enclosing and containing us, the source of nourishment, warmth, and protection, but we are
organism, first began to formulate his ideas when he was thinking about ways of detecting life on Mars. He realized that if Earth’s atmosphere were made up of gases in chemical equilibrium, like the atmospheres of Mars and Venus, it would consist of about 99 percent carbon dioxide. Instead, it contains 0.03 percent carbon dioxide, 78 percent nitrogen, and 21 percent oxygen. This composition could have come about only through the activities of living organisms and could be maintained only through
societies were conquered by invading Aryan warriors, with their sky-gods and horses. The pattern has often been repeated. From a feminist point of view, this looks like historical evidence that our ills stem from male domination. It also supports the hope that things could be otherwise; a different kind of society actually existed, and could be possible again if we replaced the values of domination and patriarchy with the values of partnership and the Goddess.19 However, the Neolithic
rhythm of walking. Often circumambulation of the sacred center is customary; walking around it is a recognition of its centrality. In most traditions, this is usually done in a sunwise or clockwise direction, but in some, such as the Bon of Tibet and Muslims at Mecca, counterclockwise. On entering the sacred center, one normally makes some offerings; for example, the lighting of candles or incense. Prayers may be offered. And something (such as holy water) may be brought back to be shared with
twelfth-century abbess and mystic Hildegard of Bingen expressed this vision in one of her songs: I, the fiery life of divine wisdom, I ignite the beauty of the plains, I sparkle the waters, I burn in the sun, and the moon, and the stars, With wisdom I order all rightly. . . . I adorn all the Earth, I am the breeze that nurtures all things green . . . I am the rain coming from the dew That causes the grasses to laugh with the joy of life. I call forth tears, the aroma