As preordained by the Fountain-head of Creation, the temple of the world hath been fashioned after the image and likeness of the human body. In fact each mirroreth forth the image of the other, wert thou but to observe with discerning eyes. By this is meant that even as the human body in this world, which is outwardly composed of different limbs and organs, is in reality a closely integrated, coherent entity. Similarly the structure of the physical world is like unto a single being whose limbs and members are inseparably linked together. Were one to observe with an eye that discovereth the realities of all created things, it would become clear that the greatest relationship that bindeth the world of being together lieth in the range of created things themselves, and that cooperation, mutual aid and reciprocity are essential characteristics in the unified body of the world of being, inasmuch as all created things are closely related together and each is influenced by the other or deriveth benefit therefrom, either directly or indirectly.
Consider for instance how one group of created things constituteth the vegetable kingdom, and another the animal kingdom. Each of these two maketh use of certain elements in the air on which its own life dependeth, while each increaseth the quantity of such elements as are essential for the life of the other. In other words, the growth and development of the vegetable world is impossible without the existence of the animal kingdom, and the maintenance of animal life is inconceivable without the co-operation of the vegetable kingdom. Of like kind are the relationships that exist among all created things. Hence it was stated that co-operation and reciprocity are essential properties which are inherent in the unified system of the world of existence, and without which the entire creation would be reduced to nothingness.
(Bahá’u’lláh, Huqúqu’lláh, p. 21)
Nature in its essence is the embodiment of My name, the Maker, the Creator. Its manifestations are diversified by varying causes, and in this diversity there are signs for men of discernment. Nature is God’s Will and is its expression in and through the contingent world. It is a dispensation of Providence ordained by the Ordainer, the All-Wise. Were anyone to affirm that it is the Will of God as manifested in the world of being, no one should question this assertion. It is endowed with a power whose reality men of learning fail to grasp. Indeed a man of insight can perceive naught therein save the effulgent splendour of Our Name, the Creator. Say: This is is an existence which knoweth no decay, and Nature itself is lost in bewilderment before its revelations, its compelling evidences and its effulgent glory which have encompassed the universe.
(Bahá’u’lláh, Tablets of Bahá’u’lláh (revealed after the Kitáb-i-Aqdas)
Nature is God’s Will and is its expression in and through the contingent world.
(Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 142)
The Bahá’í world will work ceaselessly to develop in all its members - children, youth and adults - a deep respect for nature as a reflection of the majesty of the Divine.
(The Bahá’í International Community, 1995 Apr 06, Conservation and Sustainable Development in the Bahá’í Faith)