Properties perceived in nature will depend on how one looks and how one looks depends on the economic interest one has in the resources of nature. The value of profit maximization is thus linked to reductionist systems, while the value of life and the maintenance of life is linked to holistic and ecological systems.

Just like Chief Seattle talked about being in the web of life, in India we talk about vasudhaiva kutumbkam, which means the earth family. Indian cosmology has never separated the human from the non-human-we are a continuum.

When Bill Gates pours money into Africa for feeding the poor in Africa and preventing famine, he's pushing the failed Green Revolution, he's pushing chemicals, pushing GMOs, pushing patterns.

If you look at the graph of the growth of G.M.O.s, the growth of application of glyphosate and autism, it's literally a one-to-one correspondence. And you could make that graph for kidney failure, you could make that graph for diabetes, you could make that graph even for Alzheimer's.

Nuclear power started in weaponry. It was designed for war. And any instrument that has its origins in war always has the potential for war. First because the material you need to make bombs, you're multiplying it though nuclear power, you're taking uranium and turn it into plutonium. Second by equipping governments and private companies with this potential, in society you spread this potential, that here is a weapon of mass destruction available. This is exactly what happened with fertilizers. Chemical fertilizers came from explosive factories are increasingly used in terrorist attacks.

I've had letters from Chinese scientists at the peak of the SARS epidemic who said the problem is a hybridization between the viruses planted into GMO feed, which is then fed to animals, then the virus jumped from the animals to humans. We're going to see more and more of these kinds of risks. I think the whole issue of the H1N1 virus was the fact that it had genes for three influenza types--human, chicken, pig. All of these crossings are becoming possible because of the crossing of genes across species barriers.

The system of technological production that we have today has been justified in terms of creating more goods to feed more people and to meet more needs. But it actually destroys more of the resources that we need in order to meet those multiple needs. If we shift to an ecological perception, a diversity perception, we realize that some of the instruments of which we are very proud are actually extremely primitive for dealing with nature. To me that is the great lesson of ecological awareness at the turn of the millennium.

I think we have reached a stage now where we need to find solutions to economic injustice in the same place and in the same ways that we find solutions to sustainability. Sustainability on environmental grounds and justice in terms of everyone having a place in the production and consumption system - these are two aspects of the same issue. They have been artificially separated and have to be put back again in the Western way of thinking.

I believe Gandhi is the only person who knew about real democracy - not democracy as the right to go and buy what you want, but democracy as the responsibility to be accountable to everyone around you. Democracy begins with freedom from hunger, freedom from unemployment, freedom from fear, and freedom from hatred. To me, those are the real freedoms on the basis of which good human societies are based.

corporate globalization is really about an aggressive privatization of the water, biodiversity, and food systems of the Earth, when these communities declare sovereignty and act on that sovereignty, they have developed a powerful response to globalization. Living democracy then is the democracy that is custodian of the living wealth on which people depend.

There is, I think, a spontaneous resurgence of thinking that centers on protection of life, celebrating life, enjoying life as both our highest duty and our most powerful form of resistance against a violent and brutal system that globalizes not just trade, but fascism, and denies civil liberties and freedoms.

I do not allow myself to be overcome by hopelessness, no matter how tough the situation. I believe that if you just do your little bit without thinking of the bigness of what you stand against, if you turn to the enlargement of your own capacities, just that in itself creates new potential.

The way out of this violent cycle is to deepen democracy-to bring decisions that directly affect people's lives as close as possible to where people are and to where they can take responsibility.

There is a strong affinity between the forces of empire and a politics of hate that justifies policies of domination and exclusion. So long as people's attention is focused on fear and hatred of foreigners or members of a particular religious group, such as Muslims, they are distracted from organizing to deal with the system of institutional domination and exploitation that is the real source of their insecurity.

I have had to suffer the violence and brutality that comes with rising fundamentalism, and I've asked myself how a society that is the cradle of peace, the land of Gandhi and Buddha, could be reduced to one of the most volatile societies in the world.

Instead of water belonging to millions of local communities, water too is to be controlled by five or six global water giants. These are recipes that use economic systems to appropriate for the few the base of survival of the majority.

Scarcity is not a result of uneven endowments-that is diversity. Scarcity is having a mismatch between a culture and nature's giving. Cultures have evolved cultural diversity to mimic the biological diversity of climates and ecosystems. It's when that relationship is disrupted that you get unsustainable population growth.

Many conflicts within Third World countries are related to the practice of exploiting resources faster than nature can renew them or diverting them away from where people need them. Dams in every society have become major sources of conflict. As water scarcity grows, neighbors, families turn against each other.

The WTO-related events in Seattle created the first experience of a rainbow politics-a successful pluralistic politics, without the working of a master mind, but with the currents and beauty that come out of free thinking. In the new politics, people have different ways of talking, but I feel the core will be living democracy and living economies, and that it will include both taking personal responsibility to make change and being part of national and international movements for change.

Simplicity and nonviolence are the basis of an economy of wellbeing, and such an economy must be localised.

Being a planetary citizen does not need space travel. It means being conscious that we are part of the universe and of the earth. The most fundamental law is to recognise that we share the planet with other beings, and that we have a duty to care for our common home.

Economic reforms based on the idea of limitless growth in a limited world, can only be maintained by the powerful grabbing the resources of the vulnerable. The resource grab that is essential for "growth" creates a culture of rape-the rape of the earth, of local self-reliant economies, and of women.

Nature shrinks as capital grows. The growth of the market cannot solve the very crisis it creates.

Those least responsible for climate change are worst affected by it.

Biopiracy is biological theft; illegal collection of indigenous plants by corporations who patent them for their own use.

The gradual spread of sterility in seeding plants would result in a global catastrophe that could eventually wipe out higher life forms, including humans, from the planet.

The ideology of development has implied the globalization of the priorities, patterns, and prejudices of the West. Instead of self-generated, development is imposed. Instead of coming from within, it is externally guided. Instead of contributing to the maintenance of diversity, development has created homogeneity...

I have repeatedly stressed that the rape of the Earth and rape of women are intimately linked - both metaphorically, in shaping world-views, and materially, in shaping women's everyday lives. The deepening economic vulnerability of women makes them more vulnerable to all forms of violence, including sexual assault, as we found out during a series of public hearings on the impact of economic reforms on women organized by the National Commission on Women and the Research Foundation for Science, Technology and Ecology.

What could be a better indication of man's continued dependence on nature than the fact that today's so-called post-industrial societies satisfy most of their food needs through imports from so-called underdeveloped countries?

We are either going to have a future where women lead the way to make peace with the Earth or we are not going to have a future at all.

In the last 50 years agrotoxins have spread and are pushing bees to extinction. The choices before humanity are clear, a Poison Free Future to save bees, farmers, our food and humanity. Or continue to use poisons, threatening our common future by walking blindly to extinction through the arrogance that we can substitute bees with artificial intelligence and robots... There is no substitute for the amazing biodiversity and gifts of bees. Let us together as diverse species and diverse cultures and through poison free organic food and farming, rejuvenate the biodiversity of our pollinators and restore their sacredness. We have the creative power to stop the sixth mass extinction and climate catastrophe without the need for these false technocratic solutions.

Owning our seeds through seed freedom, our own food through food freedom, our own minds and intelligence through intellectual freedom, our own economies through freedom to produce and consume ecologically and locally, is the 'barbarianism' that the 1% would like to extinguish.

The business of grabbing and money-making, through a violent extractive economy that the 1% have built, is burdening the earth and humanity with unbearable and non-sustainable costs, and has brought us to the brink of extinction. We do not have to escape from the earth; we have to escape from the illusions that enslave our minds and make extinction look inevitable.

What J.P. Morgan and John D. Rockefeller were to the Age of Robber Barons, Microsoft's Bill Gates and Berkshire Hathaway's Warren Buffett, as well as digital moguls like Mark Zuckerberg and Jeff Bezos are to the contemporary age of the rule of the 1%. Then as now, the super-rich used governments to write laws and rules to allow them to accumulate unlimited wealth; then as now, creating monopolies by enclosing the commons and killing competition is the strategy for becoming the 1%.

As Gandhi taught, freedom can be reclaimed only by refusing to cooperate with unjust, immoral laws. The fight for truth-employing the principles of civil disobedience, nonviolence, and noncooperation-is not just our right as free citizens of free societies. It is our duty as citizens of the earth.

Whenever we engage in consumption or production patterns which take more than we need, we are engaging in violence.

It is the indignity of being treated as disposable that pushes people towards religious fundamentalism in order to retrieve a sense of self, of meaning, of significance. This is why globalization breeds religious fundamentalism and free markets create terrorism and extremism, not democracy.

We share this planet, our home, with millions of species. Justice and sustainability both demand that we do not use more resources than we need. Restraint in resource use and living within nature's limits are preconditions for social justice. The commons are where justice and sustainability converge, where ecology and equity meet. The survival of pastures and forests as community property, or of a common good like a stable ecosystem, is only possible with social organizations with checks and controls on the use of resources built into their principles. The breakdown of a community, with the associated erosion of concepts of joint ownership and responsibility, can trigger the degradation of common resources.

Principles of Earth Democracy, #10: Earth Democracy connects people in circles of care, cooperation, and compassion instead of dividing them through competition and conflict, fear and hatred. In the face of a world of greed, inequality, and overconsumption, Earth Democracy globalizes compassion, justice, and sustainability.

I've learned from the Bhagavad Gita and other teachings of our culture to detach myself from the results of what I do, because those are not in my hands. The context is not in your control, but your commitment is yours to make, and you can make the deepest commitment with a total detachment about where it will take you. You want it to lead to a better world, and you shape your actions and take full responsibility for them, but then you have detachment. And that combination of deep passion and deep detachment allows me always to take on the next challenge because I don't cripple myself, I don't tie myself in knots. I function like a free being. I think getting that freedom is a social duty because I think we owe it to each other not to burden each other with prescription and demands. I think what we owe each other is a celebration of life and to replace fear and hopelessness with fearlessness and joy.