Russel describes four stages of evolution: Energy, Matter, Life and Consciousness. With the development of the large human brain and context there was an emergence of self-reflective consciousness. Humans are not only conscious; they are conscious of being conscious. One of the things we notice in the four pattern of evolution is that there was void in the beginning. He says,

Immediately after the Big Bang, there was only energy. Out of this developed a whole new order of existence: physical matter. For eons, this matter was inanimate, yet out of it emerged a new order: life. Life persisted and flourished and from living organisms emerged another new order: self-reflective consciousness.⁶

To understand the consciousness we must have recourse to ‘complexity’ which is inherent in the life potential. The concept of complexity could be explained in terms of three basic characteristics: diversity; organization; connectivity. ⁷

2.1 The Global Brain

Evolution is developing fast. Never before has a product of evolution participated so actively in accelerating the evolutionary process itself as humanity today. Human society is like our brain, it can be seen as one enormous data collection, communication and memory system. We have grouped ourselves into clusters of cities and towns rather like the way nerve cells cluster into ‘ganglia’ in a vast nervous system. Linking the ‘ganglia’ and the individual ‘nerve cells’ are vast information networks. The faster electronically based communication networks are like the billions of tiny fibres linking the nerve cells in the brain. In these changes, "no longer will we perceive ourselves as isolated individuals; we will know ourselves to be part of a rapidly integrating global network, the nerve cells of an awakening global brain".⁸

3. Fifth and Sixth Evolution

Teilhard de Chardin developed a general theory of evolution, which he believed would apply not only to the human species but also to the human mind, and the relationship of religious experience to the facts of natural science. The fulfilment of the process of noogenesis (the genesis of mind) was referred to by Teilhard as the Omega Point, the culmination of the evolutionary process, the end point towards which we are all converging. Sri Aurobindo saw evolution as the ‘Divine Reality’ expressing itself in ever higher forms of existence. Having passed from energy through matter and life, to consciousness, evolution was now passing through the transformation from consciousness to what he called Supermind. ⁹

Russel sees something beyond a planetary consciousness or Supermind or Teilhard’s view, a new evolution as different from consciousness as consciousness is from life, and life is from matter. He calls it the ‘Gaiafield’, the fifth evolution.
The Gaiafield will not be the property of individual human beings, any more than consciousness is the property of individual cells. The Gaiafield will occur at the planetary level, emerging from the combined interactions of all the minds within the social super-organism.¹⁰

Russel’s explanation does not stop with the fifth evolution. He also says that there will be a sixth evolution:
... this next evolutionary step would signify the transition to a galactic super-organism. The Galaxy would become her equivalent of conscious. With this would come the emergence of a sixth level of evolution; one as different from the Gaiafield as the Gaiafield is from consciousness, consciousness from life, and life from matter.¹¹

Russel warns that in this process of evolution, humanity is in a time of severe crisis and cannot continue on the present path for long. The present system should make the necessary adaptations to survive the crisis. We need more insight to adapt to this present crisis. The Universe will carry on evolving towards higher levels of integration and complexity. Thus we are now in the deepest crisis. Russel thinks that, "we may have reached the final test of our viability for further evolution". He explains:

This test is not a physical test; it is a test of our consciousness. It is a test of whether or not humanity is psychologically and spiritually fit to live on planet Earth; a test of whether we can change at a very fundamental level the way we relate to others and the environment, whether we can work in harmony rather than conflict; whether we can balance centuries of material progress with an equal inner growth; whether we can connect that level of unity that we know theoretically (and, in those privileged, magical moments, know experientially) lies at our core.¹²

The task of the viability rests with humanity, which alone can make a deliberate choice for the future. We are the custodians of the evolutionary process on Earth. What is our choice? As Christians this concept takes us to see what is our relation with God and what is the meaning of Jesus Christ who redeemed the whole world. What is the responsability of Christ today with regard to environmental concerns?

4. Bible and Ecology

In Genesis, God said "till it and keep it", (Gn 2:15) this should be understood not as dominion over the whole world, but as the ‘stewardship’ of human beings over the creatures. We must have a relationship of mutuality with other creatures and we must empathise and participate with, delight in, and accompany the creatures to bring about a communion of all sections of creation whose head is God himself.¹³ Genesis teaches us that the Lord God formed us "out of the dust of the ground" (Gn 2:7; 3:19). Psalm 139 thanks God for fashioning us fearfully and wonderfully "in secret", "in the depths of the earth". The Psalms delight at and are full of awe over the mystery of our intimacy with the earth, our intimacy with "fire and hail, snow and mist", "mountains and all hills", "sea monsters and all depths" (Ps 148). Psalm 104, one of the most lyrical praises, sings the glory of God "robed in light as with a cloak", who "spread out the heavens like a tent cloth" and "made the moon to mark the seasons".

The Bible shows nature’s link with God who created it, blessed it, and shows himself through it. He appears in fire, in wind, and in water. God also uses nature to bring humans closer to him and to punish them when they go astray. Everything in the world, therefore, remains sacred since it is linked with God and leads to him.

Various texts in the Psalms (Ps 19:1-7; 98:7-9; 104:1-5, 13-25; 148:3-13) show that all things on earth are seen as God’s handiwork which bring him honour and praise by their very existence. However, there is also the perception that creatures can really praise God only through human beings.¹⁴

The prophet Daniel in a canticle calls on all the "works of the Lord" to bless him: "Let the earth bless the Lord; praise and exalt him above all forever. Mountains and hills, bless the Lord, everything growing from the earth bless the Lord" (Dn 3:74-76). The last chapters of the Book of Job call upon the animals, nature, birds, etc., and praise God for their presence. Chapter 12 urges humans to learn humbly from the earth: "But ask the beasts, and they will teach you; the birds of the air, and they will tell you; or the plants of the earth, and they will teach you " (Jb 12:7,8).¹⁵

The Bible is concerned with salvation or life-giving blessings not only in the afterlife but also within this world and within present history, individual and collective. It envisions a new world and a new history. Its salvific concern embraces nature, that is, the earth, air, trees, seas and birds.¹⁶

The cosmos is God’s ‘womb’, as it were. The intimate relationship between God and the cosmos explodes with seminal energy that generates and regenerates life. God, as it were, energises the cosmos and the cosmos in return dances with the creator.¹⁷

In Jesus’ teaching, one can see his ecological concern in his language. He used ordinary creatures such as birds, lilies, grass, etc., to help to put his message of concern for the world across.

He also shared his experience of a loving God dynamically present in the world. He is encouraging his listeners to have eyes that see and ears that hear the movement of God in the world. Jesus was passing on to his listeners what he had discovered about God’s reign in the natural things around him.¹⁸

The miracles of Jesus (37 of them in the Synoptic Gospels and seven in John) form a major section of the Gospels and reveal Jesus’ concern for the world as such. Through the miracles Jesus destroys the "domination" of Satan over the created realities and establishes the "dominion" of God which is liberating. In this sense all the miracles have ecological resonance. The nature miracles (Mk 4:35-41; 6:45-62, etc.) invite us to trust in the absolute power of God in the midst of ecological disasters. The feeding miracles (Mk 6:30-44; 8:1-10) tell us about the abundant resources of nature, which provide us with food and drink, and which need to be evenly distributed according to the needs of the people. The miracles of exorcism (Mk 5:2-20; Lk 4:35-41, etc.) reveal that cosmic ecological harmony is on the agenda of God who directs the forces of ecocide. The healing miracles (Mk 5:25-34, etc.) call us to be God’s stewards in the restoration of the disfigured images of God in creation, especially, human beings. The resuscitation miracles (Mk 5:21-21, 35-43, etc.) challenge us not to be silent spectators of the world-wide ecological holocaust that is taking place, but to be active agents in the creation of "a new heaven and a new earth" (Rv 21:1-4).¹⁹

A serious reflection on the life-events of Jesus Christ, his teaching and his miracles from an ecological point of view is very inspiring. Today, if one reads the Gospel from an ecological perspective one can see Jesus of the Gospel as an ‘Ecologist.’ In today’s context of the Gaia or Gaiafield, this re-reading of the Gospel helps us to see the eco-crisis in the right perspective.

5. Body of Christ

Lovelock’s hypothesis is a modern scientific description of the orthodox Catholic doctrine of the Mystical body of Christ. As Christians, we refer to the earth as the Body of Christ, rather than the body of an earth mother goddess.²⁰ McFague says,
Body, then, is the model I suggest we investigate as thoroughly as possible for an ecological theology. If what we need is a planetary rather than a parochial perspective, a broad rather than a narrow context, the model of body is one worth paying attention to.²¹

He holds that this model is more advantageous for ecological theology. He explains:
... it allows us to think of God as immanent in our world while retaining, indeed, magnifying God’s body unites immanence and transcendence. At once a powerful image of divine immanence, for everyone and everything becomes potentially a sacrament of God, it is also, though perhaps not as obviously, an image of divine transcendence.²²

The body model gives us both an ecological and a justice context for theology, for it involves a planetary perspective while focusing on the most basic needs of human beings. The model of the universe as God’s body suggests both anthropology and theology. This theology is so prevalent in Paul, all the people who ever lived, who live now, and who will live in the future, in some mysterious way make up the Body of Christ. In a sense, the Gaia theory simply expands the membership in the Mystical Body to include everything that has emerged from God’s creative act. God’s Word has been in the process of becoming the Cosmic Christ so wonderfully proclaimed by John and Paul.²³ Jesus rose from the dead as believered in a new body, the spirit-body, which transcends the corruptible dimensions of this earth. The risen Jesus thus stands as the goal and model of a new earth and a new humanity, and invites all to share in his glory.

The metaphor of the cosmic Christ suggests that the cosmos is moving toward salvation and that this salvation is taking place in creation. The other dimension is that God’s presence in the form of Jesus’ paradigmatic ministry is available not only in the Church as his mystical body, but everywhere, in the cosmic body of the Christ. Both of these dimensions of the metaphor of the cosmic Christ are concerned with place and space, where God’s body is present in its Christic shape.²⁴

In the Gaian phase of the human adventure, we recognize that we are made out of the very stuff of the earth. And we say, "This is my body". That makes the Gaian phase eucharistic. We give thanks as we celebrate our oneness, since Eucharist means "thanksgiving". The Gaian phase is not only eucharistic but ‘edenistic’. We recognize the earth as a garden, a garden of Paradise, a garden of Eden.

6. Concern for Mission

Before going into the concern for mission, let us identify the crisis which the world is in. The cosmos is in a critical situation of decay and its continued destruction by selfish humans for profit poses serious problems for the universe and thus for human beings too. Our mission and commitment to God should find ways and means to face the eco-crisis effectively.

Eco-crisis

The Founding Fathers of modern science (the 17th century onwards) described the universe as a well organized machine; their paradigm expressed the world in mathematical terms. To Galileo, nature spoke in quantifiables; Newton could explain all in fundamental measurables; Descartes’ philosophy was mathematical in its essential nature. The laws of the physical sciences were extended to developing the laws of society and so only that which could be quantified, measured and empirically determined was of any value and consequence. This tendency to base theories on Newtonian physics has created a serious problem in many fields, but perhaps more than anywhere else in the social sciences.²⁵ By adopting this Cartesian framework, the social sciences have reduced human phenomena to collectable, manageable, and more important, controllable data, developing a ‘whole vocabulary of power, purposes, values and identity which could be rammed into measurable forms.

Marx and Engels extended Darwin’s law of evolution to the law of evolution of society and of human history. Darwin, Marx and Engels and all the other ‘Fathers’ shared the same cosmology: Man was the centre of the cosmos; they acknowledged the same theory of nature as the basic premise of the industrial mode. Nature was to be used. Utilitarianism was its idiom; they were convinced that the universe worked according to definite laws; and so too society. A cosmology that exalted competition, power and violence over convention, ethics and religion. A scientific world view that has become the universal. At this juncture every person has to acknowledge that there is an eco-crisis. This crisis should be studied, researched and the eco-consciousness should enter into everyone’s life.

The universe vibrates with life. We, today, have become completely detached from this feeling. After our initial moment of admiration, mostly rain puts us in a bad mood, we can no longer appreciate it, and it becomes a nuisance. Mostly we are incapable of feeling or of listening to the wind and the animals and birds become disturbing elements in our routine life.

The respect for all living things is replaced by the arrogant wish to eliminate and use other things or beings for the purpose of human beings’ security and the development of an artificial human beings’ ego-centric world. The consequence of this ‘anthropo-centred’ process is an eco-crisis which is marked by atomization and quantification.

In such a mechanical world-view, the universe ceases to be a universe of the human community, or, as some call it a humiverse. Thus any crisis in ecology affects nature: any manipulation of ecology will threaten the very biosphere itself; any insane movements against ecology will also be an attempt to desecrate the ecological consciousness. The severity of the crisis people are faced with today draws attention to the danger of ecological imbalance.

All beings in nature are citizens, have rights, and deserve respect and reverence, human beings must feel that they are sons and daughters of the rainbow, those who translate this divine covenant with Gaia, the living super-organism, and with all the beings existing and living on it, with new relationships of kindness, compassion, cosmic, solidarity, and deep reverence for the mystery that each one bears and reveals. only then will there be integral liberation of the human being and of Earth, and rather than the cry of the poor and the cry of the Earth there will be common celebration of the redeemed and the freed, human beings in our own house, on our good, great and bountiful Mother Earth.²⁶

The lack of this eco-consciousness and its penetration in daily life in the society is a serious phenomena in realization of our mission and actualization of the Kingdom of God.

A human stewardship of the reality of fellowship is essential. In the two creation stories in Genesis (Gn 1:1-4 and 2:4-25) besides the theme of dominion on which the ‘stewardship’ ideal is based, there is also the idea of relationship on which companionship can be founded. As stewards and trustees, it is our duty to work towards an equitable distribution of the land and also to sustain, safeguard and salvage it for future generations. For the ecological problem, there needs to be attitudinal and structural changes in all spheres, especially in areas actively involved in the problem of pollution on the earth. Concern must be shown, a) on renunciation of greed and b) fulfilment in the minimum needed for life. Religion demands a simple way of life which gives content with fewer needs. Pope John Paul II states:

Modern society will find no solution to the ecological problem unless it takes a serious look at its lifestyle.... Simplicity, moderation and discipline ... must become part of everyday life, lest all suffer the negative consequences of the careless habits of a few.²⁷

The Constitution on the Church, when treating the role of the laity, states: "The faithful, therefore, must learn the deepest meaning and the value of all creation".²⁸ The Decree on the Laity expresses the same ideal from the opposite viewpoint: "Pastors must clearly state the principles concerning the purpose of creation and the use of temporal things".²⁹ The annual liturgical feast could be an occasion for Christians to enter into the mystery of creation. This would stress understanding the environment, the mystery of creation and our role in the ecological crisis and the responsibility to see the Gaia as the gift of God and see the mystery of God in all things.³⁰

This is possible in an atmosphere of conversion from self-centredness to an other-centred life, what one calls a movement "from an egological to an ecological consciousness". For this an awareness is to be created in all people so that a hatred of eco-devastation and a liking for eco-restoration may be created. An education on ecological responsibility is urgent. Awareness is not familiarity with some dry statistics. It is a realization that comes from an inner light. Eco-awareness in its depth is possible only in the realization of one’s mystical identity with God, with the environment, an interior solidarity with nature. It is a religious mystical experience rather than an intellectual exercise. This calls for a new spirituality — eco-spirituality.³¹ McNamara insists that our pastoral care "cannot merely include the people in our domain but must extend to the animals, trees, flowers, parks, ponds and air". We must celebrate our "significantly profound relationship with all levels of life — animals, vegetables, and mineral as well as human — affirming and consecrating our solidarity with all creation".³² This is not the heresy of pantheism but the orthodoxy of panentheism. Christian mysticism is in the earth, in the world and in flesh, hence authentic Christian mystics are notoriously earthy. They love the earth and take good care of it.... They recognize how sacramental the earth is. In this they resemble the North American Indian. They enjoy the earth and find their delight in it, without being inordinately attached to it.... They see everything as a sign, sample or symbol of god and therefore affirm the totality of being.³³

Primarily our mission concerns human history and not the history of nature. In the popular mind, there appears to be an alienation from the natural environment and this mind-set is expressed in the mass media and the lifestyle itself. Thus mission concern now mostly focuses on human beings and fulfilling their goals and aspirations. But this should go beyond human beings and mission concern should cover the whole cosmos. God is present in every created reality and he takes care of all creatures. R.J. Raja says, "The fact that God not only creates, protects and perfects all the creatures but also indwells, accompanies, participates and delights in them, calls for a relationship of mutuality between creatures and us humans".³⁴

The new order, "a new heaven and a new earth", which is a semitic way of describing the whole creation, is on a cosmic scale including all mineral, vegetable and animal creation, since God makes "all things new" (Rv 21:5), and at the same time it is a counter part to the transformation of believers (2 Cor 3:18; 4:16-18; 5:16-17). When we understand the fulfilment of the Kingdom towards a new heaven and new earth, and our mission is in realizing this new heaven and new earth, then our commitment is to the whole of creation. Christian mission cannot turn a deaf ear to the groans of creation resulting from the greed of some. In this aspect, sensitivity to creation is important. Insensitivity is a killer disease in human life, then one builds his/her kingdom and not the new heaven and new earth. We are intricately related to the other elements of creation and we depend on their survival. Everything is inter-dependent.

Barry Commoner has stated four laws of ecology: 1. Everything is connected to everything else. 2. Everything must go somewhere. 3. Nature knows best. 4. There is no such thing as a free lunch.35 These laws are a clear indication that human beings are not free from creation. The result of a good relationship between human beings and all other beings, animate or inanimate objects, would lead to a good environment. That should bring about a change in fundamental human behaviour and it would mean that we have no escape from relationship, from involvement, and from responsibility.

In India mission is mostly accompanied by good education, medical help, the introduction of western technology, projects of developmental work, giving financial aid to build houses, in some cases building roads, providing drinking water and implementing irrigation projects. Mission has also comprised community building, and liberating the oppressed from the chains imposed by the dominant castes and the rich. In this context, responsibility towards the cosmos cannot be ignored. Mostly, environmental concerns are also anthropocentric. We have to take care of the environment so that the environment may take care of us. When the balance of the ecosystem is disturbed, it disturbs human beings. Human happiness should not be the central motive behind environmental concern, but a holistic attitude towards the ecosystem and its order should be the great reason for praising God, the creator. God’s word created not only humans, but the whole universe.

God is present everywhere, and his spirit is present everywhere, then we should read chapter 25 of Matthew in a new light. Jesus says, "just as you did it to one of the least of these who are members of my family, you did it to me" (25:40). Thus the other creatures should be considered as our family members and whatever we do to assert their rights, to care for them lovingly, and to look after them tenderly would amount to doing good to God, who is present in them.

The indigenous people of India are generally related more closely to Mother Earth. For example one can observe that the Juangs of Orissa, Muria Gonds of Bastar, Munda of Jharkhand all have reverence for Mother Earth. In fact, the whole of a life cycle — birth, growth, occupation, marriage, death — all are related to the earth. Since tribal life revolves around the Earth Mother, they treat her as their own preserver, protector, progenitor and above all the most revered and respected

Mother.³⁶ Their consideration of the earth is: "Our territories and forests are to us more than an economic resource. For us, they are life itself and have an integral and spiritual value for our communities".³⁷ This concept of treating the earth as our Mother should be in our spiritual depth and in our conscious living, so that our life has respect and veneration towards this Mother, through whom we cherish the love of the Divine.

Practical steps

Today, many are aware of environmental problems, but there is a lack of will to set them right. Our society is organized in such a way that hardly any concrete measure is taken to challenge the eco-crisis or recreate an environment for a just cosmos. The following are some of the concrete ways in a parish or in a community to realize our mission today.

A Celebration on Ecology

In each culture, one can identify a feast day on which to reflect meaningfully on ecology. Such a feast should be incorporated in the liturgical celebration of a parish. This motivates the people to be conscious that God is the creator of the universe and that he is the Lord and Master of it and that it is human beings’ duty to see the good in the land, nature, animals, birds, earth, etc., and to seek harmony with them and with other human beings. A special Eucharist or para-liturgy emphasizing eco-consciousness and man’s duty could be a meaningful celebration for the people, thus these celebrations could become a day of thanksgiving as well as a day of creating eco-consciousness among the people.

We must solemnize the cycles of the day and the year and the seasons, but caution has to be observed not to fall into the trap of superstition, as we seek the meaning of the cycles by worshipping the Creator. Celebrations like World Earth Day on 22 April, World Environment Day on 5 June, the feasts like Pongal, the Onam, Karam, etc., should be celebrated in a meaningful way. Earth-friendly liturgies need to be created, with songs, dance and prayer to appreciate the beauty of the earth and all its mystery.³⁸

Compost and the Pascal Mystery

Parishes could be instrumental in helping people understand Easter in a refreshing new way by having workshops on making compost, teaching everyone to enter into the mystery of recycling. Families living in cities can have a compost bin. A Saturday workshop on composting, cleaning and recycling can teach a lot of people to understand the process of life and death. The workshop on making compost should deal with the proper use of common places, cleanliness, the use and misuse of plastics and how to get rid of waste, etc. Small Christian Communities should play an active role on this aspect of re-cycling and renewal to realize the richness of the earth.

Significance of Water

Water is life for all creatures. Without water there is death. Water gives the people joy. Water is the source of production, source of income for agriculturists, source of green environments. It is given freely by God. But this free gift is given to all in the same measure. Some have this source abundantly, some have just enough to survive, for some others it is a rare commodity. In India, it is not preserved well and also not available in plenty. Thus each person has to be aware of this gift and use it properly. Water-saving projects and the use of water in a responsible way is important to understand our Christian commitment.

Protection of forests

The drive to accumulate firewood and to extend land for crops results in an excessive loss of forests. Multinational companies seek land to fulfill their appetite for their ever increasing commercial endeavors. This has led to extensive deforestation and it causes a lot of problems of eco-imbalance. In the parish people need to be made aware that forests have to be preserved and they need to take a firm united stand against deforestation in their vicinity. The Church needs to support social forestry approaches to stimulate assumption of responsibility for the usage and protection of forests by the people. The planting and taking care of trees reflects respect for the earth and respect for its Creator.

Interfaith eco-projects

Inter-faith dialogue can be an occasion to show our concern for the earth in a realistic way. The Parliament of World Religions (1993) has made a statement on: Towards a Global Ethic. This document, signed by 99 per cent of the Assembly, represents a consensus on human values to guide action from the different perspectives of the various religions. This interreligious ethic also incorporates the ecological dimension into the moral sphere and declares: "We are interdependent. Each of us depends on the well-being of the whole, and so we have respect for the community of living beings, for people, animals, and plants, and for the preservation of the earth, the air, water and soil".³⁹ Protecting the earth and promoting eco-consciousness should be part of inter-faith projects, which would create an atmosphere of unity as well as challenge the eco-crisis and would serve to recreate the environment towards a new heaven and new earth.

Conclusion

The churches in India can develop the potential creatively to meet the ecological challenge in a positive way. We can be more sensitive to at least three factors: (i) our firm commitment to justice for the marginalized and oppressed and to work for their human dignity taking an integral approach to life on earth; (ii) our concern for God’s love for the whole cosmos should be expressed in our spirituality — our way of life, prayers, liturgical celebration, approach and attitude to nature, animals, birds, etc.; (iii) our concern for the cosmos should become a societal structure which would indicate each one’s responsibility towards a just cosmos.

In the context of the impending eco-crisis we see in Jesus a champion of restoration, re-recreation, re-formation and transformation of the universe. In him we are invited to take a new look at creatures; with him we called to commit ourselves to their defence; through him we are empowered to work for their growth and welfare; for him we are challenged to accept their sacredness, "since he partakes of the same nature" (Heb 2:14).40 The Jesus of the Gospels must become for us not merely an ecologist but an ecological prophet who leads us to "a global awakening of consciousness which will generate, guarantee a rational loyalty to our planet as a whole and to its infinite variety of live species and material things in particular".⁴¹

_______________

NOTES:

1P. Russell, The Awakening Earth: The Global Brain (London: ARK, 1982, reprinted 1985), 9.

2Ibid., 10-11. Some of the indications of Gaia’s homeostatic mechanisms are: The steadiness of the Earth’s surface temperature (the optimum range between 15 and 35 degrees centigrade); the regulation of the amount of salt in the oceans; the stabilisation of the oxygen concentration of the atmosphere at 21 per cent; the presence of a small quantity of ammonia in the atmosphere; the existence of the ozone layer in the upper atmosphere.

3See Ibid., 14-16.

4 Henry Skolimowski, "Ecological Consciousness as the next stage of Evolution" in The Theihard Review, 24 (Summer 1989), 43, quoted in Oliver Inchody, "Eco-Harmony: An Answer to Ecological Consciousness", Journal of Dharma, 18 (1993) 335.

5Ibid., 336.

6See P. Russel, The Awakening Earth, 41.

7See Ibid., 43.

8Ibid,, 79.

9Ibid., 84. Sri Aurobindo explains that Supermind is, ". . . something so far above consciousness as to be beyond our present dreams of perfection — the ultimate evolution of ‘Spirit.’ This new level he saw as coming through the increasing spiritual development of individual consciousness towards a final, complete, all-embracing consciousness, which would occur on both the individual and collective levels".

10Ibid., 85.

11Ibid., 215.

12Ibid., 207.

13R.J. Raja, "Wisdom Psalms and Environmental Concerns", Vidyajyoti, 57 (1993) 205.

14T.A. Mathias, "The Bible, Ecology and the Environment", Indian Theological Studies, 22, no. 1 (1995) 11-12.

15Tessa Bielecki, "Gaia—Samsara—Narnia", in Embracing Earth, Catholic Approaches to Ecology, LaChance, A.J. and Carroll, J.E., eds. (New York: Maryknoll: Orbis Books, 1994), 193.

16Desmond De Sousa, "Towards a Christian Perspective on Environment and Ecology", Vidyajyoti, 58 (1994) 587-88.

17Ibid., 589.

18B. Hill, Jesus the Christ: Contemporary Perspectives (Connecticut: 1991), 135, quoted in R.J. Raja, "Jesus the Ecologist" Vidyajyoti, 58 (1994) 67.

19Ibid., 282-83. Only the examples of Markan Gospel is given to illustrate the point.

20T. Bielecki, "Gaia—Samsara—Narnia", 192.

21Sallie McFague, The Body of God: An Ecological Theology (Minneapolis: Fortress Press, 1993), 17.

22Ibid., 20.

23Paula Gonzalez, "An Eco-Prophetic Parish?" in Embracing Earth, 220.

24S. McFague, The Body of God, 180.

25Corinne Kumar D’Souza, "The South Wind: Towards New Cosmologies", Journal of Dharma, 18, no. 3 (1993) 201

 26L. Boff, Cry of the Earth, Cry of the Poor (New York, Maryknoll, Orbis, 1997), 114.

27Pope John Paul II, Message for the World Day of Peace, 1990, n. 13.

28Dogmatic Constitution on the Church Lumen gentium, cf. n. 36.

29Decree on the Apostolate of Lay People Apostolicam actuositatem, cf. n. 7.

30See Francis X. Clark, "Could there be a Feast of Creation in Liturgy?" East Asian Pastoral Review, 4 (1980) 372- 374.

31See John Kulandai, "Basics in Eco-Spirituality", Vidyajyoti, 56 (1992) 488-501.

32William McNamara, Earthy Mysticism (New York: Crossroad, 1983), 103.

33William McNamara, Earthy Mysticism, ix-x.

34R.J. Raja, "Eco-challenges from the Bible", Word & Worship, 30 (1997) 321.

35See Barry Commoner, The Closing Circle: Nature, Man and Technology (New York: Alfred A. Knopf, 1971).

36See Johnson Vadakumchery, "The Earth Mother and the Indigenous People of India", Journal of Dharma, 18, 1 (1993) 85-97.

37Ibid., 97.

38Statement of the Indian Theological Association, Ecological Crisis: An Indian Christian Response, Aluva, April 1997, 26.D.

39Towards a Global Ethic (An Initial Declaration). 1993 Parliament of the World’s Religions (Chicago: Council for a Parliament of the World’s Religions, 1993), 1.

40R.J. Raja, "Jesus the Ecologist", 283.

41R.J. Raja, "Eco-Spirituality", Vidyajyoti, 53 (1989) 637-638.

Source: From the Author.

Also in Vidyajyoti, Vol. 63, n. 8, August 1999.

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