Resacralizing Reality: A Jungian Perspective on a Sacred Earth Community

We have stripped all things of their mystery and numinosity; nothing is holy any longer.

Jung (1964)[1]

In the threatening situation of the world today, when people are beginning to see that everything is at stake, the projection-creating fantasy soars beyond the realm of earthly organizations and powers into the heavens,… nobody knows where a helpful solution is to come from. Even people who would never have thought that a religious problem could be a serious matter that concerned them personally are beginning to ask themselves fundamental questions….                                                  Jung (1958)[2]

In view of the trend of modern theoretical physics, this assumption [that all reality is grounded on an as yet unknown substrate possessing material and at the same time psychic qualities] should arouse fewer resistances than before. It would also … afford us an opportunity to construct a new world model closer to the idea of the unus mundus….

Jung (1958)[3]

There are no longer any gods whom we can invoke to help us. The great religions of the world suffer from increasing anemia, because the helpful numina have fled from the woods, rivers, mountains, and animals,… while we remain dominated by the great Déesse Raison, who is our overwhelming illusion. …. ‘We have conquered nature’ is a mere slogan. In reality we are confronted with anxious questions, the answers to which seem nowhere in sight. The so-called conquest of nature overwhelms us with the natural fact of over-population and makes our troubles more or less unmanageable… Where indeed have we ‘conquered nature’?                                      Jung (1961)[4]

… when science de-psychized Nature, it gave her no other soul, merely subordinating her to human reason…. science considered Nature’s soul not worth a glance….

Jung (1945)[5]

… instead of a brightly colored picture of the real world we have a bleak, shallow rationalism that offers stones instead of bread to the emotional and spiritual hungers of the world…. the picture that unfolds before us is one of universal spiritual distress, comparable to the situation at the beginning of our era or to chaos that followed A.D. 1000,…                                                                        Jung (1954)[6]

All the essays prior to this one have arisen either from dreams I’ve had or from students’ questions. This essay has a different origin: It was prompted by my attendance at a conference, “A Spiritual Narrative for the 21st Century: Becoming a Sacred Earth Community,” hosted by the Contemplative Alliance, a program of the Global Peace Initiative of Women. I’m taking the opportunity in this blog space to relate some of the themes of the conference to Jung and his thought, and to acquaint our readers with the Alliance and the Global Peace Initiative of Women.

Some of the Conference Themes

I was initially made aware of the Contemplative Alliance and the conference it was hosting by my friend Marguerite, whom I have known for over 25 years. Marguerite knew that both the subject and the attendees would resonate with me. So she urged me to attend. Marguerite was right on both counts: I found the presenters to be amazing persons as expert in their respective fields as they were profound in their compassion and spiritual wisdom. In every session of the conference my soul was stirred by both speakers and their messages.

In the opening session Barbara Marx Hubbard set the context with a conversation on “The Emergence of a New Spiritual Narrative based on Unity.” A group of discussants then added their insights and perspectives: Pir Zia Inayat Khan, spiritual leader of the Sufi Order International; Sraddhalu Ranade, resident scholar at the Sri Aurobindo Ashram; Sharon Salzberg, cofounder of the Insight Meditation Society; Fr. Michael Holleran, Roman Catholic monk, parish priest and Zen sensei; Mary Ellen Tucker, Senior Research Scholar at Yale University; and Dena Merriam, founder of the Global Peace Initiative of Women.

Themes from this session included the underlying unity of all the spiritual traditions of humanity; the sacred relationship we have with the Earth; and the shift now underway in the structures underlying society. Frequent mention was made of the wisdom of the late Thomas Berry who repeatedly called for the peoples of the world to develop a new “story,” a sacred story that would restore a sense of caring connection to our relationship with Nature.[7] The presenters agreed that we are now facing a massive planetary crisis—something Jung foresaw decades ago, as the quotes opening this essay indicate.[8] As one would expect, given the contemplative orientation of the conference, many of the speakers manifested cosmic consciousness[9] and an awareness of oneness and this so infused their words that we, the audience, were given the experience of this awareness. It was a moment rarely encountered in the typical conference, a moment I found very inspirational. I was particularly uplifted by Sraddhalu Ranade’s sense of the Oneness pushing evolution forward. Jung had a similar idea (about which more below).

The presenters noted three features common to all the world’s religions: an ethical code based on the principle of reciprocity (“do unto others as you would have them do unto you”); a mode of practice or methods designed to open the individual to realities beyond the rational, to foster encounter with the essence of the Cosmos; and an apprehension of the sacred, with an affirmation of mystery. These commonalities can foster a sense of unity among the world’s religions.

The second session considered what a new spiritual narrative might mean for our culture and institutions: how might the structures underlying society be affected by the metanoia—a change of consciousness—that is implied in the shift that is now underway? David Korten set the context of this conversation, noting that we currently lack a public sacred story. Rather than a sacred story, our culture operates under the story put out by scientism:[10] mechanistic, materialistic, based on chance, where money and markets are sacred, and the powerful interests (like corporations) are served. This story is destroying the Earth.[11] Korten noted that we can’t attack this story directly; such frontal attacks never work. Rather we must replace this failed story with a better story.

What would such a story be like? The discussants offered some inspiring ideas, e.g. it would replace the fear that runs through so much of our current story with love, and the image of a love-based life: life full of stillness, generosity, forgiveness, compassion, candor and truth. It would be a story that integrates contemplation, intellect and action to produce “creative combustion” and hope. This story is a “generative narrative” that produces hope in the lives of the young, meaning and purpose in the lives of the elderly, social and economic equity for all the peoples of the world—a world that works for everyone. Bill Twist spoke of this in the context of the activity of the Pachamama Alliance, which for more than 18 years has been partnering with the Achuar natives of Ecuador to help them stand against the corporate interests that would destroy the rain forest, while it helps the people of the North to “change the dream,” i.e. shift our public story from a destructive to a spiritual narrative protective of Pachamama (Quechua for “Mother Earth”).[12]

We were reminded of value of the Native story when Tiokasin Ghosthorse, from the Cheyenne River Lakota (Sioux) Nation, spoke of Native peoples’ “heart language.” How different Native languages are from our Indo-European languages! For example, in most Native languages there are no words for fear and hate, no tenses for past or future, no concept of exclusion, or better/worse. While our Western languages are intellectual, native languages are relational. Tiokasin noted how Indigenous consciousness differs from our Western mentality, and he related conversations he has had with Hopi elders, who say there are only 15 of their prophecies left to occur.[13] While our English-based Western narrative needs to be changed, the story Native peoples have been relating for generations does not: it still retains a connection to the Earth and reveres Nature.

What might it mean to talk of a sacred Earth community? Several ideas were raised: It would require a framework that people could embrace, as well as a major paradigm shift, from regarding Earth as a commodity for sale[14] to regarding Earth as a living entity no more to be sold than one’s own mother. To make such a shift we must decide which is more important—Nature or money? We must also recognize how the institutions of our society maintain so many toxic stories that foment fear, poverty, lack and hopelessness, as well as a profound spiritual malaise (something Jung warned about decades ago).[15] Finally the presenters recognized that the public needs help in relating to cultural change. Change is never easy, in either the individual or the collective, so we will need to support people in making this shift. Tiokasin suggested that we commit time every day to stillness, breathing in and out until our breathing comes into alignment with the breathing of Mother Earth. Then we can take this alignment out into the world for the rest of the day. I liked the way Tiokasin described the role of Mother Earth: She is helping us now to realize she is the Source, not the resource.

The contribution from Ed Bacon was touching. He is an Episcopal priest and he noted how hard it is these days to be a religious leader. He takes pleasure in the fact that churches are failing. Why pleasure? because the patriarchal religions of the West have to wake up, and begin to develop a God language in heart terms. Earth has a soul[16] and we have to get this into the churches. Contemporary spiritual leadership, to Ed, is all about shaking up the old ship and guiding it into the waters of the new spiritual reality.

In the session after lunch on Day 1 of the conference we addressed the question “What is emerging?” in so far as making a new story that might reshape the social and economic field. Charles Eisenstein noted that we are between stories now: the old story is passing away, a new story is emerging, and we must recognize that we don’t create the new story. Rather, we move into it. We can help to shape the new story by what we do. As we move out of the old story we move into the space of unknowing, and in this space we need the support of like-minded people. Small individual acts, when taken together with other people’s small individual acts, can produce big changes (an idea that Jung shared).[17]

Angel Williams urged us to give thought to how we organize ourselves: how we choose to tackle the issues, whom we (unthinkingly) choose to leave out—choices like these can serve to reinforce the old paradigm, or can help move us into the new. We need to be open to inner guidance, to be humble and admit that, often, we don’t know. Angel urged us not to forget the value of the black prophetic voice. Ours is a time of testing; we are being tested, and we must acknowledge the great crime that our ancestors perpetrated against the First Peoples in seizing their lands and systematically working to destroy their cultures.[18]

Multiple presenters offered examples of activism working in various ways to shift the story and address the pathologies of our current system. Adam Bucko related his work with homeless youth. The Venerable Bhikkhu Bodhi spoke of his efforts for Buddhist Global Relief. Majora Carter has spent the last decade “greening the ghetto” in the South Bronx, developing programs in urban green-collar job training. Rabbi Arthur Waskow noted the unpronouncability of the Hebrew YHWH, the name for God. With no vowels, how would you say this? Only by breathing. In other words, the Divine is common to all religions, since every person breathes. All of life is breathing: when trees respire oxygen, we breathe it in, and when we breathe out carbon dioxide, the trees take it in. Now, with our toxic dependence on fossil fuels, our civilization is breathing out more carbon dioxide than the planet can bear. In this way, our crisis is a spiritual crisis relating to the name of God.

Clay Williams brought together his training as a scientist, with a background in Christianity and his active involvement in the Living Christ Sangha, to speak of some key elements of the new story. These include : moving from judgment to curiosity; moving from conflict to cooperation; moving from corruption to transparency; and moving from exploitation to inclusion.

Each of the presenters illustrated, by their living example, how ideas can be joined with activism, and each of them exemplified the power that lies in vocation—when a person finds his/her calling, lives it out and joins with others to bring about transformation.

The final session of Day 1 included a series of speakers who reminded us that when Nature encounters an impasse it jumps to a higher structure or organizational system. Knowing this, we can choose to align with Nature and provide space for this to happen, in our own lives and in the systems we set up. We must acknowledge how the government and media strive to keep us in fear and trauma (people are much easier to control when they are afraid), and set our focus on hope and trust. Daily contemplative practice can help here. We were reminded that the only renewable resource we have lies within: our breath, our Spirit. If we focus on this it will sustain us. The first day of the conference ended on this inspiring note.

Day 2 had a different organization: while Day 1 was plenary sessions, Day 2 had multiple groups going at the same time, and the focus was more practical or action-oriented than theoretical. I found it hard to choose which group to attend, as they all seemed so interesting: “Developing a Unifying Spiritual Narrative,” and “Creating a Life Serving Economy” were the choices for the morning. I chose the latter, in part because David Korten was the facilitator, and I had found his Agenda for a New Economy[19] a very inspiring book. I was not disappointed.

Peter Brown (professor, McGill University), Bob Massie (CEO of the New Economics Institute and Episcopal priest) and Leah Hunt-Hendriks (Ph.D. candidate, Princeton University and Occupy Wall Street participant) joined David Korten in tackling the issue of our economy. The enormity of the task was admitted right up front: to move from our current toxic economic system to a life-serving economy means nothing less than changing everything. While the implications are enormous, two key questions are at the core of the task: “What do we value?” and “What is power?” Our values are embedded in our shared cultural stories, most of which we absorb unconsciously as we grow up. Most Americans are equally unconscious about how power is organized in our society. In our current system power is closely linked to money: all the functions of our reality run through money and money is controlled by Wall Street and the banks. But money is nothing but an accounting gimmick, albeit one that has a huge impact on the institutions that shape our society.

Bob Massie noted the freedom that comes from the process of exchange. Our current economy limits our choices and freedom. That’s the bad news (which many people don’t recognize because we are so embedded in the system that—rather like the fish in water—we fail to see what is omnipresent and taken for granted as “just the way things are.”). The good news is that discontent with the current system is proliferating like wildfire. The Occupy movement was just one of many forms this discontent is taking. I was very pleased to hear Bob note that Vermont, my home state, is just “exploding” with new ideas about money, the economy, banking etc. We Vermonters like to think of our state as being a pioneer and Bob confirmed this.

Peter Brown spoke about the role of universities. Academic economics, he noted, presents a “map of nowhere” (Jung would agree with his assessment of the destructive role of academia; see the previous essay posted to this blog site for more on this).[20] Economic theory is useless: based on 18th century science, it is out-of-date and destructive, regarding the earth as property, finance as the executioner of natural systems (in its turning natural resources into commodities), and liberty as the core value. Peter reminded us that “liberty lives in a small room in the mansion of justice.” We must subordinate personal liberty to collective justice. The wisdom of the Founding Fathers is not wisdom now: it is out of date, as our knowledge and science have grown beyond the science of the 18th century.

Leah Hunt-Hendriks drew on her experience in the Occupy Wall Street movement in delineating some of the models of organizing: There is the old Left/Party model; the community building model of the 1960’s; the anarchistic model of the anarcho-syndicalists, Proudhon, Kropotkin etc; and the configurative model, in which the process is as important as the goal. This is the model used by the Occupy folks, a model putting a premium on shared power and the formation of real relationships. This model resonates with her generation (people in their 20’s and 30’s), but it is unfamiliar to many older journalists, which explains why many reporters found it hard to report on the activities of the Occupiers. Leah’s peers are developing new models of financing, focused on building community, rather than on money. Other considerations are expressed in slogans, e.g. “Doing well while doing good” and “the triple bottom line” (i.e. people, planet, profit).

This session of the conference proved to be very helpful to me as I am now working to boost the funding base of the Jungian Center.  When we broke into small groups I learned of the Business Alliance for a Local Living Economy,[21] a national organization whose Vermont members are very active. I will connect with them, as they are likely to share many of the values of the Center.

The final session of the conference explored the issue of finding a common language in our effort to shift the collective mind. The presenters brought up Tiokasin Ghosthorse’s idea of the language of the heart. Because we are all connected at the heart level, we are more likely to speak a common language if we speak from the heart. Framing problems positively, using appealing language, switching one’s perspective from one’s own to the other person’s point of view, and using powerful imagery are other facets of effective communication. Presenters noted how some people are very good at being “translators,” i.e. people able to reach others with compelling rhetoric.

Other aspects of good communication were offered, e.g. understanding where people are, what they are concerned about, focusing on what people need, refusing to try to “figure out” others, but being grateful for those whose path crosses our own. “Message discipline” was also stressed: create a message and then stick with it. Another powerful communicative method is to tell our story and then draw out others’ stories.

“Uncommon alliances” are forming now, as the new spiritual vision is aborning. We can observe this, but we don’t need to drive or force it to happen, as there is a natural unfolding going on. Our role is to pay attention, set the intention to support the healing work and respond to our inner guidance. There is a lot of cross-pollination going on now, some we see, some still invisible, percolating beneath the surface. Michael Nagler offered us a lovely quote from the 17th century English mystic Wilfred Long: “God is everywhere present but He is only present to thee in the inmost depths of your soul.” When we discover the Divine within we recognize that we can change, in non-violent ways; that we are all interconnected and one; that we are free to rise above and take charge of our destiny; and that our inner resources (e.g. respect, love, wisdom, creativity etc.) are inexhaustible and increase as we use them. The power of non-violence is much greater than the power of violence. Gandhi and Martin Luther King Jr. showed the truth of this. We can choose to energize new values, new perspectives and the positive, or energize the old toxic system. The global consciousness is already shifting. We must allow the inner and outer forces now to work together. And in all of this meditation plays an important role in our being aware of our inner forces and resources.

Jung on Nature, Reality, Spirit and the Sacred

So many themes and ideas presented at the conference resonated with Jung’s thought. While Jung never used the word “ecology,” he certainly had a concern for Earth and a love of Nature. Growing up as a child in the Swiss countryside,[22] he never lost his awareness of the numina—the spirits that infuse all natural systems.[23] His beloved tower at Bollingen, off in the country, built with no plumbing or electricity, reflects Jung’s preference for living close to Nature.

Jung wrote repeatedly of the value of contemplation and inward work—putting one in touch with one’s soul and the Self (divine core).[24] Jung understood that a personal experience of the Divine fosters concern for the wider world. While individuation was the task for the individual it resulted in both an active engagement in society, and an awareness of the unus mundus—the recognition that we are all one, living in one world, in a dynamic interdependence.[25]

Many decades before a group of courageous women formed the Global Peace Initiative Jung wrote of the crises facing our transitional time. He was the first person to identify the coming “new age,”[26] and a pioneer in calling for deep change and a new ethic to address the challenges we were facing.[27] His response to the crises he saw arising was typically Jungian in its introversion—each person taking up the challenge of creating more consciousness,[28] taking back his/her projections,[29] wising up to his/her complexes,[30] working out his/her relationship to the Divine[31]—all this the stuff of contemplation.

Jung shared with Sraddhalu Ranade the belief in teleology—that there is a force in Nature driving evolution forward.[32] Jung noted the mistranslation in the New Testament that urges Christians to be “perfect.” The Greek telos, teleios, teleindo not mean “perfect:” they mean “complete,”[33] in the sense of coming into the fullness of one’s being. Paul and other authors of the New Testament were asking us to recognize our innate spiritual drive or force which impels us toward the fulfillment of our destiny. I will write more about Jung’s ideas on the role of Nature and the support we can draw from it in a future essay.

Long before Tiokasin Ghosthorse was born Jung heard about heart language from a Native American when he met Mountain Lake, a Pueblo Indian, on one of his trips to America.[34] In their conversation Jung was struck by Mountain Lake’s noting how Americans were crazy. Jung wondered why he thought this and Mountain Lake replied that it was because white men thought with their heads, not with their hearts. Jung cited this conversation many times in his subsequent writings.[35]

The spiritual malaise of Western society is another idea that appeared frequently in Jung’s work.[36] Repeatedly Jung (the son of a pastor in the Swiss Reformed Church) decried the “spiritual hungers”[37] and “universal spiritual distress”[38] he saw all around him, and he noted that

… Among all my patients in the second half of life—that is to say, over thirty-five—there has not been one whose problem in the last resort was not that of finding a religious outlook on life. It is safe to say that every one of them fell ill because he had lost what the living religions of every age have given to their followers, and none of them has been really healed who did not regain his religious outlook. This of course has nothing whatever to do with a particular creed or membership of a church.[39]

Jung was not above criticizing the churches for their complicity in fostering this malaise:

We could have seen long ago from primitive societies what the loss of numinosity means: they lose their raison d’étre, the order of their social organizations, and then they dissolve and decay. We are now in the same condition. We have lost something we have never properly understood. Our spiritual leaders cannot be spared the blame for having been more interested in protecting their institutions than in understanding the mystery that symbols present… We have stripped all things of their mystery and numinosity; nothing is holy any longer.[40]

At the very end of his life, with only a few months left to live, Jung carried this idea of the value of a spiritual orientation further:

“The decisive question for man is: Is he related to something infinite or not? That is the telling question of his life. Only if we know that the thing which truly matters is the infinite can we avoid fixing our interest upon futilities, and upon all kinds of goals which are not of real importance…. If we understand and feel that here in this life we already have a link with the infinite, desires and attitudes change. …[41]

Contemplation, meditation, and an inward focus are ways we can experience our link with the infinite.

Finally, Jung shares with the conference attendees the recognition that the individual matters. Each of us is important. Each of us can play an important role in working for a world that works for everyone. Each of us can step up to the plate to accept our responsibility in this momentous transformation that is underway. Jung reminds us that

We are living in what the Greeks called the kairos—the right moment—for a ‘metamorphosis of the god,’ of the fundamental principles and symbols. … As at the beginning of the Christian era, so again today we are faced with the problem of the general moral backwardness which has failed to keep pace with our scientific, technical, and social progress. So much is at stake and so much depends on the psychological constitution of modern man…. Does he know that he is on the point of losing the life-preserving myth of the inner man… Is he even capable of realizing that this would in fact be a catastrophe? And finally, does the individual know that he is the makeweight that tips the scales?[42]

Long before talk of “tipping points”[43] and “hundredth monkeys”[44] became common Jung was aware that a single person could make all the difference in the world.

This means YOU, reader! You can be the change you wish to see in the world. Your outer actions can reflect your inner growth. The people and organizations listed below share the values of The Jungian Center and I am very grateful I had the opportunity to join them. If you resonate with the ideas expressed in this blog essay, I hope you will contact them and join in our allied effort to “tip the scales” into a positive future for our planet.

Contact Information for the People and Groups at the Sacred Earth Community Conference:

Note: Not all presenters included contact information. I am passing on here the URLs for those who did, plus others I found on the Internet, along with other URLs that might be of interest to our readership.

Abigail Allen:

Academy for Future Science:

Adam Bucko:

Angel Kyodo

Arthur Waskow:

Barbara Marx Hubbard:

Bhikkhu Bodhi:>Lecturers

Bill Twist:


Brooklyn Academy for Science and the Environment:>get_involved

Business Alliance for Local Living Economies (BALLE):

Center on Contemplative Mind in Society>


Chung Hyun

Clay Williams:

Club of Rome:

David Korten:

Dena Merriam:

Desiree Hurtak:

Diane Berke:

Ed Bacon:

Eddie Stern: 1078981.html

Educators for Nonviolence:

First Voices Indigenous Radio:

Forum on Religion and Ecology:

Free Speech for People:

Global Environmental Network Center at George Mason University:

Global Peace Initiative of Women:

Global Reporting Initiative:

Grove Harris:

Ibrahim Abdul-Matin:

Indigenous Environmental Network:

Investor Network on Climate Risk:

J.J. Hurtak:

Joan Kirby:

Judy Lief:

Kurt Johnson:

Leah Hunt-Hendriks:

Living Economies Forum:


Lynne Twist:

Majora Carter:

Mary Ellen Tucker:

Michael Nagler:

Mirabai Bush:

Myra Jackson:

New Economics Institute:

New Economy Working Group:

One Spirit Interfaith Seminary:

One Spirit Learning Alliance:

Pachamama Alliance:

Peter Brown:

Sharon Salzbery:

Sister Fund:

Sivananda Yoga Vedanta Center:

Sri Aurobindo Ashram:

Sufi Order International:

Suluk Academy:

Sustainable South Bronx:

Temple of Understanding:

The Reciprocity Foundation:

Tiokasin Ghosthorse:

Yes magazine:

Yin Shun Foundation:

Sue Mehrtens is the author of this and all the other blog essays on this site. The opinions expressed in these essays are her own and do not necessarily reflect the views or opinions of other Jungian Center faculty or Board members.


Bair, Deirdre (2003), Jung: A Biography. New York: Little, Brown & Co.

Berry, Thomas (1988), The Dream of the Earth. San Francisco: Sierra Club Books.

Boynton, Robert (2004), “In the Jung Archives,” The New York Times Book Review (January 11, 2004), 8.

Bucke, Richard (1946), Cosmic Consciousness. New York: E.P. Dutton.

Ehrenfeld, David (1981), The Arrogance of Humanism. New York: Oxford University Press.

Gladwell, Malcolm (2002), The Tipping Point. New York: Little, Brown & Co.

Jung, C.G (1960), ”The Structure and Dynamics of the Psyche,” CW 8. Princeton: Princeton University Press.

________ (1959), ”The Archetypes and the Collective Unconscious,” CW 9i. Princeton: Princeton University Press.

________ (1959), “Aion,” Collected Works, 9ii. Princeton: Princeton University Press.

________ (1970), “Civilization in Transition,” CW 10. Princeton: Princeton University Press.

________ (1969), “Psychology and Religion: West and East,” CW 11. Princeton: Princeton University Press.

________ (1953), “Psychology and Alchemy,” CW 12. Princeton: Princeton University Press.

________ (1967), “Alchemical Studies,” CW 13. Princeton: Princeton University Press.

________ (1963), “Mysterium Coniunctionis,” CW 14. Princeton: Princeton University Press.

________ (1954), “The Practice of Psychotherapy,” CW 16, 2nd ed. Princeton: Princeton University Press.

________ (1954), “The Development of Personality,” CW 17. Princeton: Princeton University Press.

________ (1976), ”The Symbolic Life,” CW 18. Princeton: Princeton University Press.

________ (1964), “Approaching the Unconscious,” Man and His Symbols, ed. C.G. Jung. New York: Dell Publishing.

________ (1975), Letters, ed. Gerhard Adler & Aniela Jaffé. 2 vols. Princeton: Princeton University Press.

________ ed. (1964), Man and His Symbols. New York: Dell.

________ (1965), Memories, Dreams, Reflections. New York: Vintage Books.

Keyes, Ken (n.d.), the hundredth monkey. Coos Bay OR: Vision Books.

Korten, David (2009), Agenda for a New Economy. San Francisco: Berrett-Koehler.

Liddell & Scott (1978), An Intermediate Greek-English Lexicon. Oxford: The Clarendon Press.

Lovelock, J.E. (1979), Gaia: A New Look at Life on Earth. Oxford: Oxford University Press.

Mails, Thomas (1997), The Hopi Survival Kit. New York: Penguin Compass.

Neumann, Erich (1990), Depth Psychology and a New Ethic. Boston: Shambhala.

Tart, Charles (2009), The End of Materialism. Oakland CA: New Harbinger Pub.

Waldman, Carl (2000), Atlas of the North American Indian, rev. ed. New York: Checkmark Books.

[1] Jung (1964), 84.

[2] Collected Works 10, ¶610. Hereafter Collected Works will be abbreviated CW.

[3] Ibid., ¶780.

[4] CW 18, ¶s597-8.

[5] Ibid., ¶1368.

[6] Ibid., ¶1442.

[7] Berry (1988) is one of multiple of Berry’s works in which he calls for a new story. See pp. 111-113, and 120. For Jung’s appreciation of Mother Nature and her “chthonic powers,” see “Letter to Anonymous,” 10 August 1956; Letters, II, 320.

[8] CW 10, ¶s 610, 615; CW 18, ¶s597-8; cf. CW 13, ¶229; and “Letter to Erich Neumann,” 5 August 1946; Letters, I, 439.

[9] Richard Bucke’s classic, Cosmic Consciousness, defines this as “…a higher form of consciousness than that possessed by the ordinary man… The prime characteristic of cosmic consciousness is, as its name implies, a consciousness of the cosmos, that is, of the life and order of the universe…. Along with the consciousness of the cosmos there occurs an intellectual enlightenment or illumination… To this is added a state of moral exaltation, an indescribable feeling of elevation, elation, and joyousness, and a quickening of the moral sense,… With these come what may be called a sense of immortality, a consciousness of eternal life, not a conviction that he shall have this, but the consciousness that he has it already.” Bucke (1946), 1,3.

[10] Scientism is the degraded form of science that currently dominates in academia and research institutions; see Tart (2009), 24-25, for a fuller definition and description.

[11] I must credit Marguerite for pointing out places in the text that she felt should be highlighted. Where you see an italicized phrase or sentence, Marguerite and I want to call attention to that thought.

[12] I heartily recommend your contacting the Pachamama Alliance (see contact information above) for the presenter nearest you to experience the wonderful program “Awakening the Dream, Changing the Dreamer.” A version of this has recently been made available on the Internet.

[13] For many of the other Hopi prophecies, see Mails (1997), 163-219.

[14] Clarence Glacken once referred to this attitude as regarding the Earth as a “gigantic toolshed;” quoted in Ehrenfeld (1981), 177.

[15] CW 18¶s1366, 1368 & 1442.

[16] The ancients referred to Earth’s soul as the anima mundi, a concept that appears frequently in Jung’s works, e.g. CW 8, ¶931; CW 9i, ¶427; CW 9ii, ¶246; CW 11, ¶s 92,152,759; CW 13, ¶263; CW 14, ¶s 93,270,321-3,372,374,450,704,719,761,766,770,779; and CW 18, ¶1361.

[17] CW 10, ¶719; Jung (1975, 301.

[18] For an account of the atrocities—what some Native Americans describe as “genocide”—committed by the United States government and Christian missionaries, see Waldman (2000), 189-214 & 234.

[19] Korten (2009). This has now appeared in an expanded second edition.

[20] “Jung on the Sylvan Grooves of Academe” (no typo in the title) posted to this blog site in August 2013.

[21] Contact information for this organization is below.

[22] Bair (2003), 19.

[23] CW 18, ¶598.

[24] CW 9i, ¶s 562,633; CW 12, ¶s 187, 420; CW 13, ¶s 64-7, 442; CW 14, ¶s 283, 710; CW 17, ¶207.

[25] CW 10, ¶780.

[26] Boynton (2004), 8.

[27] CW 18, ¶1414; cf. Neumann (1990), 27. Erich Neumann was one of Jung’s students, analyst and author who wrote in depth on the ethical implications of becoming more conscious.

[28] CW 13, ¶71; “Letter to Rev. S.C.V. Bowman,” 10 December 1953; Letters, II, 139.

[29] CW 11, ¶140; CW 14, ¶710.

[30] CW 8, ¶197.

[31] CW 11, ¶400.

[32] CW 8, ¶ 798.

[33] Liddell & Scott (1978), 797-8.

[34] Bair (2003), 335-7.

[35] CW 10, ¶s 138, 184; CW 11, ¶474.

[36] CW 11, ¶ 52; CW 18, ¶s 1368 & 1442.

[37] CW 18, ¶1442.

[38] Ibid.

[39] CW 11, ¶509.

[40] CW 18, ¶582. Italics are mine, at the suggestion of Marguerite.

[41] Jung (1965), 325.

[42] CW 10, ¶586.

[43] Gladwell (2002).

[44] Keyes (n.d.).