Now, the degree to which a majority of human beings place emphasis on one or the other of these six components determine the "stability" of a social system. Figures 3 and 4 will give you a rough idea of where the world population currently is. It is not an accurate picture but simply used to give an idea of bias.

The bias as shown above should indicate how alarming the situation is. With economic development and the social environment overwhelming everything else, greed, opportunism, exploitation, moral degeneration, crime and destruction of the natural balance has escalated dramatically and the outcome of this in terms of climate instability, pandemics, poverty and conflict has reached a level that is threatening all life on earth.

The questions that begs to be asked is - is there .any possibility of reversing this trend? is there any possibility of evening out the balance between these component parts of human effort? The answer to the first question is yes, but it will require a huge effort on the part of all human beings (most significantly, those that have the finances and resources to control the actions of others) to make the choice to change the way they view life and the way in which they view "safe, stable and comfortable living". The answer to the second question is no. At no point in history have all of these things been in ideal balance although many communities and even nations (such as Sri Lanka during the time of the kings) have managed to get very close. Given the current world population and the extent to which that collective has damaged this planet, a complete balance is an unrealistic expectation. The best that one can hope for (and the best one can hope for is not a bad place to be) is to achieve universal awareness of the interplay of these factors and how they affect long term stability of individual and collective lives and a universal shift in the mindset that will factor in the marginalized components more and more into core existence frameworks.

The question is "how?" The three environment components and the three development components need to be better balanced for any sort of stability to be achieved but this in turn will require a slightly deeper analysis of the complex interrelationships between them.

The interrelationships among development components:

The Venn diagram above seems to indicate that when all three components of development come together, then sustainable development will occur. Indeed, many people around the world not only seem to think so but have been actively promoting this concept. The GMSL takes a different view of this. While it recognizes that the components should be meshed together, it understands that it is only by balancing the relationship between any two components (conservation, deep ecology and community economic development) that true sustainability can be achieved. Thus, for the GMSL, sustainable development is not a goal but rather the outcome or even the fallout of balancing dualities. So, while the movement rejects the exclusive parts of the three development components, it works for universal recognition that preserving and enhancing the dual relationships will lead to sustainability as an outcome. The process by which the GMSL works towards this is given in two views (figures 6 and 7)

So, as outlined in figure 6, for the GMSL, the whole process is less a Venn and more an onion. Everything starts with the conservation and management of natural resources for without them nothing survives. Living on the boundary between nature and communities placing weight on economics are those who engage life around a "deep ecology" model. These communities (although currently dying out due to development aggression) are major players in conservation related activities. There is a gradual shift to communities whose lives and lifestyles depend both on awareness and friendliness towards natural phenomena as well as appreciation of economic realities. These communities live across all segments of collective life from villages to cities to countries. The challenge for the Greens is to make these communities (which comprise the overwhelmingly large segment of society) truly aware of the outer layers of the onion which are currently hidden to a majority of them but which are nevertheless, critical to their lives. For the GMSL, engineering a balance between these three rings will ensure stability and sustainability in development. Figure 7 provides a different view of the same idea that rationalizes the GMSL logo as a spiral leading across three dualities in a very specific order into the central composite represented by the "Green Eye" and this is the primary rationale that drives the efforts of all of the programs initiated by the movement.

The outcome of balancing out these dualities gives rise to "Samathulitha sahjeevanaya" or harmonious co-existence. As with the development components, the Greens look at this less as a Venn and more as an onion as depicted in figures 9 and 10 below.

Under ideal conditions (some of which did exist in the not too distant past), custom drove the way in which human beings did practically everything. The systematic marginalization of the natural and cultural environment saw the equally systematic rise in the establishment of "laws". Whereas once, entire nations managed co-existence through mutual agreement on how to live, now, there is a need to force them to live within relatively agreeable frameworks and this force is exercised through sets of laws. Obviously, anything that attempts to force a system of living on a person or a community will have to contend with resistive action. Therefore, laws are constantly broken leading to a lot of human effort going into destabilizing and re-stabilizing of legal frameworks. When custom was in "vogue", there was nothing that could be "broken" since the entire process was one of mutual agreement that had established itself in each social system over a long and organic period of time. The Green Movement recognizes this, and is ultra-sensitive to the customs that govern every micro-community and the importance that this natural-cultural phenomenon as the root of any process leading to a harmonic balance.

Wholesome customs leads into a balanced understanding of the relationship between the natural and social environment. With a deep appreciation of the need for a balance in the natural environment, social activity itself becomes harmonized with the nature and living and livelihoods are established that does not abuse the natural or cultural environment. Therefore, livelihood systems that endanger or puts undue pressure on natural and cultural environments (such as exploitative commerce, "criminal" business etc.) are rejected. Thus, communities engage in livelihoods that reward them, the community in which they live and the nation.

Wholesome custom and livelihoods are important but recreation, entertainment and other forms of enjoyment are as crucial to a complete life. Understanding the balance between the social and cultural environments gives rise to this. Thus, enjoyment does not become an exclusive phenomenon but rather a supportive and sustaining one. For example, taking sport, currently, sport has ceased to be a recreation and become a livelihood. It has become a socio-economic phenomenon rather than a socio-cultural one. Another example is that sexual activity has become an addictive physical engagement and not a live supportive or life enhancing one. Communities with a deep sensitivity to the holistic outcome of wholesome enjoyment never indulge themselves in an excess of it.

The wholesome individual existences that is the outcome of balancing out these environment components then leads into faith and trust. Faith in the ability of a human being to live today well and trust in the fact that tomorrow will be stable, safe and comfortable. The individual knows and understands that this faith and trust did not become out of individual effort and appreciates that stability and safety came out of the stability and safety of the entire community. The individual appreciates that breaking from this collective will necessarily endanger him or herself primarily and the community secondarily. Thus, every individual naturally and organically arrives at a state where harmonious co-existence becomes critical to the continuity of excellence of individual existence.