selected quotes on topics with direct or indirect relevance to the project
what the Mandãla is, what it knows, what it stands for


















Since traditionally the practice of art has been the most effective means for the non-aggressive transformation of energy, both external and internal, art must play a key and major role in the present global revolution. But here art must be understood in its aboriginal sense of healing, purifying, unifying. 4


Art spans human history, from prelinguistic cave dweller to postmodern city dweller, and stands as witness to an ongoing creative process, an evolution of worldviews, a historic unfolding vision of nature, humanity, cosmos, and consciousness itself. 6


Language is not merely a device for communicating ideas about the world, but rather a tool for bringing the world into existence in the first place. Reality is not simply ‘experienced’ or ‘reflected’ in language, but instead is actually produced by language. 1


A visionary draws parallels, synthesizes new systems, names the unknown, and creates myths from the new insights gained. A materialist discredits "vague speculation" and requires objective verification of all suggestions. A poet would say: The emergence of human consciousness is like the unfolding of a flower. To a scientist, this is a mixed metaphor, for consciousness is known to have evolved from a strictly defined set of environmental pressures. A scientist may recognize the poetic beauty of such a statement, but it is "just that." On the other hand, a visionary suspects that his or her poetic ramblings refer to deeper truths. 71


The first artworks were created over 40,000yrs ago as modern humans began to replace Neanderthal man as the dominant hominid species. 5


Art degraded, Imagination denied; War governs the Nations. 7


Those who have not experienced nature in all its beauty, and therefore have not developed feelings of respect for it, will be more likely to pursue their own shortsighted interests according to the principle “after us the deluge”, without regard for nature or grandchildren. This can be counteracted by information and explanation, on the one hand, and by creating an aesthetically informed consciousness of the beauties of organic nature, on the other. 75


The current situation is calling for individuals to transcend the fractured vision of postmodernism and awaken to some transpersonal and collective spiritual basis for truth and conscience. 8


[Let us once again] understand a building as an analogue to creation itsef, and the act of building as an act of worship. 130

Art alone enables everyone, even those who do not believe, to taste of the true values of life and to be reminded of the original template in which we all have our share of immortality. 9


Art attains its ultimate meaning when it points to God, the transcendental context beyond yet interlacing all realities. By bringing transcendental reality into the phenomenal realm, sacred art becomes a scintilla of numinosity, a portal back to the source of meaning and truth. 10

Art is the only language we have for awe. 164

Inspiration is the kundalini-shakti, the power that consumes the artist. When moved by this force, the artist is no longer a person with free will or personal aim but becomes the instrument of the creative-power. The inspired artist becomes a psychic navigator for humankind. 11


The past and the future are visions that the creative spirit, in its awareness of eternity, blend into the present. Thus the artist, in contemplation, creates both history and eternity. 14


The mystic artist guides us to an oasis of spiritual truth and clarity within the postmodern desert of false and shrill media information saturating our consciousness. By contemplating a beautiful work of sacred art, one may momentarily remember the silent center of mystery that is our very soul. 13


The mandala represents the continuous process of refining consciousness in order to sanctify and elevate the world. 15


This is the mandala pattern: eternally expending and growing from its point of creation, while simultaneously contracting and returning to its core. 16


Being circles, mandalas are displaying the reoccurring cycles of evolution and they always tend to appear at the end/beginning of a cycle, be it individual or collective. 17


The unquestioned beliefs our society harbors about the nature of tangibility run so deep that we forget they exist. Unlike in philosophies like astrology—which divides all experience down into four utterly equal parts: matter, thought, emotion and spirit—in modern scientific thought it is axiomatic that the realm of matter has greater validity than the three other realms. 18

The materialist paradigm believes that the world can ultimately be explained by the apllication of the rational intellect to the objective, mathematical analysis of the relevant sense data. The method wherein quantifiable phenomena are to be studied is analytical and reductive. The whole is to be understood by reducing it to its parts, studying these in detail and in isolation, and re-combining them according to the principles of mechanical causality—in other words, as if they were parts of a machine. In this model, the mysic vision, the experience of love, the intuitive awareness of a deeper reality within the soul, and the affirmative response to beauty are dismissed as unreal subjective phenomena. 153

The dualistic split—male/female, public/private, culture/nature, body/mind, and especially the core discontinuity between self and the rest of the world—plagues Western thought, causing layers upon layers of alienation. In addition, patriarchal cultures, including our own, foster the belief that all relationships have a dualistic structure: dominance and submission. 173


We are on the verge of destroying material life. One of the ways I think we can avert that is to recognize the profundity of material existence, to deeply respect our own process of knowing in the world, knowing with heart and mind and body and sensuality all at the same time. This involves a deep self-respect for that process of knowledge that has evolved over millions, even billions of years, and it involves entering that process with full passion. 170

Worldviews often—indeed, almost always—change from epoch to epoch, and from culture to culture […] The magic-animistic worldview, for example, is marked by a partial overlap of subject and object, so that ‘inanimate objects’ like rocks and rivers are directly felt to be alive or even to possess souls or subjective spirits. The mythic worldview is marked by a plethora of gods and goddesses, not as abstract entities but as deeply felt powers, each having a rather direct hand in the affairs of earthly men and women. The mental worldview—of which the ‘rational worldview’ is the best known subset—is marked by a belief that the subjective realm is fundamentally set apart from the objective realm of nature, and how to relate these two realms becomes one of the most pressing problems in this worldview. The existential worldview possesses an understanding that multiple perspectives are built into the universe, so that not only are there no privileged perspectives, individuals must carve for themselves some sort of meaning from that frightening multitude of possibilities. The subtle worldview is marked by an apprehension of subtle forms and transcendental archetypes, primordial patterns of manifestation which are usually felt (and claimed) to be Divine. The causal worldview is marked by a direct realization of a vast unmanifested realm—variously known as emptiness, cessation, the Abyss, the Unborn, Ayin, The Unsprung—a vast Formlessness from which all manifestation springs. And the nondual represents a radical union of the Formless and the entire world of Form […] At any given time and in any given culture, most adults tend to inhabit the landscape of one particular worldview. The reason is simple enough: each worldview is, indeed, a person’s world. To lose that world is to experience a type of death-seizure. To surrender a worldview is a psychological earthquake somewhere around 7.0 on the internal Richter scale, and most people avoid this at all costs. But sometimes, under exceptional circumstances, higher or deeper worldviews break through the crust of our ordinary perceptions, and the world is somehow never quite the same again. 19


[The transpersonal realms are] those realities that include, but go beyond, the personal and the individual—wider currents sweep across the skin-encapsulated ego and touch other beings, touch the cosmos, touch spirit, touch patterns and places kept secret to those who hug the surfaces and surround themselves with themselves. 20


The transrational realms have nothing to do with external gods and goddesses, and everything to do with an interior awareness that plumbs the depths of the psyche. Nothing to do with petitionary prayer and ritual, and everything to do with expanding and clarifying awareness. Nothing to do with dogma and belief, everything to do with cleansing perception. Not everlasting life for the ego, but transcending the ego altogether. When one exhaust the personal, there is left the transpersonal. There is, right now, simply nowhere else to go. 21


Who will open themselves to such depths that they can scale these new heights, and return to tell those of us silently waiting what they have seen? Who can stand so far aside from self and same, ego and shame, hope and fear, that the transpersonal comes pouring through them with such force it rattles the world? Who will paint what reality looks like when the ego is anaesthetized, when settling into a corpse pose, it dies to its own wonderment and beholds the world anew? Who will paint that rising landscape? Who will show us that? 22

The first principle of a new era [what I call the Ecozoic era] is to recognize that the universe is a communion of subjects, not a collection of objects. That’s the most basic statement a person can make about the universe or the future. The second idea is that the universe is a single sacred community. There’s no way the human can be fulfilled apart from the natural world. The human and nonhuman live or die, are fulfilled or not fulfilled, as a single community. We will go into the future as a single community, or we will both fail in our efforts at fulfillment. The third principle is that the human is derivative and the planet is primary. Everything human must envisage itself in its derivative status. 172


Religion is based on faith in a traditional dogma, whereas spirituality is based on transpersonal experience. Religion offers the external authority and security of a belief system, the guidance of a code of moral conduct, and a community of like-minded believers. Spirituality is a subjective, internal experience of the sacred, an opening to ultimate reality that positively affects the heart and mind of an individual. 102


Now anyone can believe anything, and many do believe anything that sounds good and consoling, for the ‘personal’ God of conventional religion is but a projection of man’s need for consolations in the face of the terrors of life and death. Hence the ‘personal’ God of the religions cannot be directly realized, he can only be ‘believed’ in. Fundamentalist dogmatism and fixed beliefs become the opium of security, the rod of control and the mental counterfeit of real knowledge. 103


I define spirituality as all our efforts to become more conscious of the energies and entities that exist outside of our normal perception, including those normally immeasurable aspects of our own inner nature. 104


The belief shared by all ancient spiritualities that human beings are microcosms of the universe, and that all things mirror each other and are interconnected, finds confirmation in modern psychology, philosophy, and science. Jung translated the ancient saying “as above, so below” into the psychological truth “as within, so without”. 136

The central idea of the perennial philosophy is that Divine Truth is one, timeless, and universal, and that the different religions are but different languages expressing that one Truth. 158

What is the Primordial Tradition or Perennial Philosophy? [It is] “Sophia perennis et universalis”, the eternal and universal wisdom […] Perennial means “eternally recurring or rebirthing”. Thus, even though the ancient wisdom may be forgotten, it will inevitably resurface, for it is a wisdom based upon universal principles that operate whether or not human beings are directly aware of them […] The Primordial Tradition is thus not something invented by human beings. Based in eternal universal principles, it has always been what it is, being left for human beings to discover and integrate as a guiding principle in the creation of social, religious, and political institutions. As it is today, modern civilization is out of touch with the Primordial Tradition; its institutions are based in man-made ideals, and derive from a degenerate process of increasing alienation from our transcendent origin […] The Primordial Tradition is a state of mind rather than a distant Golden Age or ancient location. As such, it is accessible to any person or culture, at any time or place […] the Primordial Tradition fades but reemerges in places conducive to rediscovering and appreciating its profound depth and wisdom. 47


The sacred sciences of antiquity, closely allied with metaphysical ideas that are now largely misunderstood, were the multidimensional and holistic precursors to our modern profane sciences that today amount to nothing more than a kind of shortsighted thingism. 46


The Golden Mean is a reminder of the relatedness of the created world to the perfection of its source and of its potential future evolution. 150


Sacred geometry is not an obscure, archaic invention but an extrapolation by humankind of the patterns in nature that frame the entry of energy into our space/time dimension. It is the geometry found in the formation of matter at the subatomic level, in the motion of astronomical phenomena in the universe, and in the organic forms of plant life. In brief, sacred geometry shows us the blueprint of all creation. 151

[The great temples of the past] were models of a spatial-temporal universe, ordered mathematically to coincide with the laws of a cosmic harmony that are equally of man's moral nature. And yet, too, there is to be sensed about all such buildings the knowledge of a ground or meaning transcending such laws, made present architecturally not in the forms of majestic stone, but in the great silence inhabiting these forms. 159


Out there is a different world, older and greater and deeper by far than ours, a world that surrounds and sustains the little world of men as sea and sky surround and sustain a ship. 87


Wilderness...The word suggest the past and the unknown, the womb of earth from which we all emerged. It means something lost and something still present, something remote and at the same time intimate, something buried in our blood and nerves, something beyond us and without limit […] But the love of the wilderness is [..] also an expression of loyalty to the earth, the earth which bore us and sustains us, the only home we shall ever know, the only paradise we ever need… 123


May your trails be crooked, winding, lonesome, dangerous, leading to the most amazing view. May your mountains rise into and above the clouds. 135


Why Wilderness? Because we like the taste of freedom. Because we like the smell of danger. 23


Wilderness is not a luxury but a necessity of the human spirit. 131

The wilderness and the idea of wilderness is one of the permanent homes of the human spirit. 118

All species represent stages in the developmental process of an ultimately unified genealogy of living organisms. The diversity of living things is ordered along a line of descent that can be traced back to a simple, basic ‘primordial’ form. 105


To be part of nature is to be an element in and the result of the evolutionary process. Accordingly, the phylogeny of forms is simultaneously the phylogeny of spirit. 107


Nature does not create like an engineer, but, instead, like a playful artist. 124


In wildness lies the preservation of the world. 12


Wildlife preservation isn’t merely preserving my experience. It’s preserving my very being. The experience is a point of reference from which you can recall and re-experience that which makes you whole, with nature. So when wildlife is not preserved, when it is destroyed, one’s being is destroyed along with it. 176


All of us alive now are members of the most important generation of human beings who have ever lived, because we’re determining the future, not just for a hundred years, but for a billion years. When we cut a huge limb off the tree of natural diversity, we’re forever halting the evolutionary potential of that branch of life. [   ] We are destroying the building blocks of nature that have been building for nearly 4 billion years. 175


There is something fundamentally wrong in a single species among millions locking up within its living, breathing biomass such a shockingly disproportionate share of the world’s available nutrition and breeding so wantonly as to literally remove any ecologic potential for other species’ recovery in the future. 177


We have scarcely begun to discover what it means to be an organism on a very small planet, from which there is no escape, no alternative. 180


Most biologists do not think of themselves as soldiers. But war has been declared against wild Nature, and we best acquainted with that marvelous web of life have no moral choice but to defend our wild friends and relatives, the innocent victims of human greed, ignorance, and arrogance. Our defense is not contingent on probabilities of winning or losing; it is an absolute obligation. 179


[manifesto] All people, all living things, are part of the Earth life and so sacred. No one of us stands higher or lower than any other. Only justice can assure balance. Only ecological balance can sustain freedom. Only in freedom can that fifth sacred thing we call spirit flourish in its full diversity. To honor the sacred is to create conditions in which nourishment, sustenance, habitat, knowledge freedom, and beauty can thrive. To honor the sacred is to make love possible. To this we dedicate our curiosity, our will, our courage, our silences, and our voices. To this we dedicate our lives. 178



Historically, the ancient paradise may be a collective memory of the Great Mother—worshipping culture of our Neolithic ancestors, in which the ideal of partnership and peaceful coexistence reigned. 24


The matriarchal period of historical expression was one in which humanity existed in a heightened attunement to nature and natural expression and cycles. The human organism possessed an extreme sensitivity to electromagnetic and subtle life currents flowing through the Earth, the atmosphere, indeed through all substances living and non-living. […] Humanity lived naked in the natural world: bare feet were pressed against the earth; eyes, chest, skin, and genitals were open and sensitive to light and air, veritable receiving stations for movements of earthly and cosmic energies. This phase of our evolution is the Garden of Eden or paradise alluded to in numerous ancient texts. 26


Perhaps the most significant implication of the demise of the Goddess has been a loss of a sense of immanence. ‘Immanence’ implies that deity exists within matter, that all is divine, all sacred. The ancient Great Mother Goddess not only presided over life—she existed in it [...] The later conception of a Fathergod, existing outside His creation, has emptied the world of life and wonder. It has meant by implication that the world of matter is there to be exploited, and therefore despised, as being set apart from, and lower than, the spiritual abode of God. 27


The old Goddess embraced both creation and destruction, womb and tomb, accepted as a mysterious continuum. To a more detached viewpoint, this became incomprehensible. The destructive element was less understood as part of the whole and gradually evolved into an idea of a separate force of evil. A conceptual gulf developed between an idea of good and one of evil, and on either side of this gulf opposite ideas grouped. On the evil side clustered woman, destruction, the body, sex, the earthy —in short all things that had formerly been recognized as necessary and held sacred. 28


The decline of the Goddess began when some clever Sumerian first pressed a sharp stick into wet clay and invented writing. The relentless spread of the alphabet two thousand years later spelled Her demise. 133

The written word issues from linearity, sequence, reductionism, abstraction, control, central vision, and the dominant hand—all hunter/killer attributes. Writing represented a shift of tectonic proportions that fissured the integrated nature of gatherer/hunter communication and brain cooperation. Writing made the left brain, flanked by the incisive cones of the eye and the aggressive right hand, dominant over the right. The triumphant march of literacy that began five thousand years ago conquered right brain values, and, with them, the Goddess. Patriarchy and misogyny have been the inevitable result. 25


Not only have we failed to realize that we are one people, but we have forgotten that we have one planet. 43


I will argue that suppression of shamanic gnosis, with its reliance and insistence on ecstatic dissolution of the ego, has robbed us of life’s meaning and made us enemies of the planet, of ourselves, and our grandchildren. We are killing the planet in order to keep intact the wrongheaded assumptions of the ego-dominator cultural style […] We pursue a business-as-usual attitude in a surreal atmosphere of mounting crises and irreconcilable contradictions. 29


Most of our global crises–war, pollution, overpopulation, hunger, and oppression-are symptoms of a single cultural evolution that is often referred to as “civilization”. As little as two hundred years ago, indigenous cultures, having evolved and successfully adapted to change over thousands of years, still occupied most of the world. But in these last two centuries, the culture of the industrial market society has become a global process, attempting—whether by seduction or coercion—to destroy all other existing cultural forms. 30


The past two millennia of patriarchal society have encouraged the development of a sense of individual ego. Each person can identify himself or herself as a separate entity, self-motivated and self-controlled. Exposure to ancient metaphysical philosophies has begun to offset this self-image and allows us to understand ourselves as instruments of the powerful universal and natural forces that flow through our being, moving and controlling us. The sense of individuality has been a great prize, one which perhaps only the patriarchal formula could procure as an experience of consciousness. But the price of alienation from one another, nature, and our planet is now becoming life threatening. 31


The Inquisition took away from our profound connection with nature. It disowned our kingship with the animals, the trees and the air. It orphaned us of nature and our direct experience of God. The Inquisition created an hysterical frenzy that continues to this day. We’ve all felt the repercussions of the spiritual genocide wreaked upon our planet by the Catholic church […] We’ve all been conquered […] We’ve internalized the repression of the Inquisition over the centuries, and now we repress ourselves. There's no longer any need to do it from the outside, because our brainwashing has become genetic […] We’ve all been in shock for hundreds of years. We’ve been in shock for so long nobody has any idea what it would be like not to have it. 32


Like sexuality, altered states of consciousness are taboo because they are consciously or unconsciously sensed to be entwined with the mysteries of our origin—with where we came from and how we got to be the way we are. Such experiences dissolve boundaries and threaten the order of the reigning patriarchy and the domination of society by the unreflecting expression of ego. 33


Culture is not your friend. A culture is a set of rules or an operating system that defines boundaries. Psychedelics indiscriminately attack this boundary-building process. A Marxist state, a fascist state, a democracy, and a theocracy can all get together to concur that psychedelics are terrible and have to be suppressed. 34


The moment the balance is broken—between the life-force, Eros, and the death drive, Thanatos, within the individual or within society—there is an inexorable slide toward unconscious self- destruction on every level. 35


We have connived in the murder of our own origins. 132


Our Self-awareness about our physical and biological nature has been considerably weakened in modern Western culture […] We have internalized the industrial system and the industrial image in our minds, our psyche and our body. We have developed an arrogant anti-nature, anti-biological attitude through which we are disturbing the physical nature of the earth and undermining our own physical health and well being. 36

Somebody said, “If nothing is sacred, nothing is safe.” This has to do with human sensitivity. The forest can only become so many board feet of lumber when a certain part of the human mind goes dead. Humans couldn’t kill the forest unless there was something already dead in the human intelligence, the human sensitivity, the human emotions. 174

European civilization passed from a patriarchal society based on laws handed down three thousand years earlier by a male deity into a new version of patriarchy founded on "natural laws" discovered by male scientists. 125


Put simply, the fundamental assumptions that drive Western culture won’t admit a subject that links man with nature. Western religions tell us that humanity is separate from nature, and nature is not to be trusted. nature is bad. The high priests of modern science, in the service of politicians and corporations, promote an official agenda that ultimately supports a righteous dominance of man over nature. The scientist’s unquestioned assumption, the same as in Western religion, is that nature is there to be conquered, manipulated, and exploited. 37

In our society, the ways we can relate to each other and to nature have been narrowly defined by a debased economic and political language. The wild, the poetic, the numinous, the irrational are all dismissed as non-knowledge, if not insanity. 171

We have stripped all things of their mystery and numinosity; nothing is holy any longer. 38


Besides colonialism and earth destruction, patriarchy is always associated with the worship of sky gods. From elevated transcendental states of meditation to the Christian Heaven in the sky, the reach is always an upward denial of the earth. Missiles, airplanes, skyscrapers are all male phallic forms, straining with a limited material source of power to escape the earth. 39


Male-dominant patriarchal society, even in the crumbling phase we are experiencing now, is based on a dynamic that includes an excess of sanctimonious morality; dogmatic perfectionist imperatives upon which our work ethic, our career ambitions, and most of all our education systems are based. It is characterized as well by an unbending monolithic system of justice that takes into consideration no basic variation of human nature and applies an abstract standardized law to everyone. This standardization is extended to the realm of morality in which the enormously varied human psyches must submit to a ruthless standard of righteousness before a strict differentiation between Good and Evil. 40


We are living under social and political ideologies that are hell-bent on making the world a safe, comfortable, happy place, according to narrow formulas of elimination and exploitation. 41


In short, we traded our birthright as partners in the drama of the living mind of the planet for the broken pot shard of history, warfare, neurosis, and—if we do not quickly awaken to our predicament—planetary catastrophe. 42


It is time to acknowledge that the USA is suffering from a profound soul-sickness […] We must accept that America is gravely and epically ill if we are to begin the only possible treatment: a shift in consciousness. 44


We may start to muse about our membership in humanity as a whole—a massive whole of blessed and afflicted, creative, inter-related beings—a whole of which we are an indispensable member. We may start to think about the human race as if it were a single teeming organism, damaged as well as blessed, going through a dark night of the soul. We may start to see the modern Western mind, with its machines and weapons and power games, as having grown distorted to the point of insane. We may find ourselves joining the millions of thinkers from many different worldviews who have proposed that we give up on the dominance/submission gambit, the paradigm that has prevailed for the last five thousand years or so, and look to a new (and very old) one: that of synergistic interconnectedness. 126


The outlook is uncertain, the hour late, the earth a place of both beauty and despair. Humans may or may not be able to halt the drift toward ecological disaster, but we will find out only if we rouse ourselves and take common and determined action. 45


The Third Millennium will be spiritual or it will not be. 58


By its nature, synthesis implies a joining of beginning and end […] bringing together what has been aboriginally present with what has skillfully developed through the civilizing hominization of the planet. In this process, history is but the middle term of an equation that is as mythic as it is psychogenetic in its dimensions […] and needing a fully conscious organism—man—to fulfill the once-unconscious imperative of planetary destiny. 59

The universe explored by those on the cutting edge of the new physics is again beginning to resemble a great thought rather than a great machine. 155

The present shift between two epochs in the early third millennial period is one in which new and experimental ideas proliferate. We are, and will be for decades to come, straddling the epoch of Pisces and the coming epoch of Aquarius. Briefly, the essence of these two ages is: in the Piscean Age, individuals make up the collective; the collective self is responsible for the individual; all are united under a single god-head. In the Aquarian Age, the collective itself is an organic entity; each individual within it is responsible for the whole of the collective; the divine is not one, but immanent in all things. 156

Long before there was Hammurabi's stelae or the Rosetta stone, there were the images of Lascaux and Altamira. In the beginning was the image. Then came five millennia dominated by the written word. The iconic symbol is now returning. 127


A sacred marriage between the historically dominant though alienated masculine, and the suppressed yet re-emerging feminine, is a major part of our next evolutionary phase. 60


In view of our present cultural impasse, I conclude that the next evolutionary step must involve not only a repudiation of dominator culture but an Archaic Revival and a rebirth of awareness of the Goddess. 61


Let us declare Nature to be legitimate. The notion of illegal plants is obnoxious and ridiculous in the first place. 63


If we can recover the lost sense of nature as a living mystery, we can be confident of new perspectives on the cultural adventure that surely must lie ahead. We have the opportunity to move away from the gloomy historical nihilism that characterizes the reign of our deeply patriarchal, dominator culture. We are in a position to regain the Archaic appreciation of our near symbiotic relationship with psychoactive plants as a wellspring of insight and coordination flowing from the vegetable world to the human world. 62


Quietly and outside of history, shamanism has pursued its dialogue with an invisible world. Shamanism’s legacy can act as a steadying force to redirect our awareness toward the collective fate of the biosphere. The shamanic faith is that humanity is not without allies. There are forces friendly to our struggle to birth ourselves as an intelligent species. 64


Think about this for a moment: if the human mind does not loom large in the coming history of the human race, then what is to become of us? The future is bound to be psychedelic, because the future belongs to the mind. We are just beginning to push the buttons on the mind. Once we take a serious engineering approach to this, we are going to discover the plasticity, the mutability, the eternal nature of the mind and, I believe, release it from the monkey. 65


With origins in tribal survival, nationalism as a human organizing device started out as a reasonable enough way to service a sociological need. But the world is smaller now. Nation-states are no longer the sine qua non of group identity. The bottom line in global survival is this: our identification with our country must no longer trump our identification with the human race. Over the past couple of centuries, the vision of our shared residency on a fragile planet has begun to replace the old chauvinisms […] It is to universalism that we must now pledge our primary allegiance. 66


The future certainly cannot possibly look much like the present, so this might be a case of the end of the world as we know it. The issue here is whether we can direct the process of transformation, which is simply the flow of time no matter where we find ourselves, so that the future does not become a projection of our deepest fears, but a manifestation of our highest aspirations. 67

The choice is between swimming in the light bodies of your own cellular memory or being wired into a mechanical matrix of absolute limitation. 68


I look forward to an America which will not be afraid of grace and beauty. 128


Astrology is the awareness of the archetypal presence that exists within different periods of time. 138


Astrology offers a deeper view into the workings of nature and the mysteries of existence. It offers a view that is inclusive, cosmic in scope, humbling, inspiring, and a challenge to some of our deepest assumptions about what is really going on in our lives. Astrology is a road map for living and a power tool for expanding awareness. 139


Astrology is just astronomy inside out. Instead of the mind trying to comprehend the universe, we see the universe as a key to comprehending the mind. 140


Like space, Time was for the Maya mysteriously alive, and like space with its fractal power points and portals, it was uneven. It gathered itself into awesome moments, days, years, and vast cycles in which the hidden events taking place in the Otherworld made themselves immediately felt in human lives. Time was the chronological enactment of the great story of death and rebirth […] Like space, time expressed itself in fractals […] Like space, it was quadrated and the shape of the universe was as much the shape of time as it was of physical structures. 137


The Sacred Calendar may become the tool and symbol by which we forge a healthier way of thinking, and renew our sacred bond with the earth. 141


To the Ancients, precession had the most profound of implications. To their understanding, it was involved in nothing less than the evolution of life on Earth, propelling Earth’s lifeforms to higher levels of organization and complexity. The end result is the full unfolding of spirit and consciousness on a planet that began as molten rock. The ancient Maya understood that whereas the 260-day sacred cycle is our period of individual gestation, the 26,000-year cycle is our collective gestation—our collective unfolding as a species. 142


The 26,000-year precession cycle, in all these traditions [Hindu, Nordic, Babylonian, Egyptian, Native American, South American and Central American] is understood as a vast cycle of collective spiritual gestation for humanity. 51


It was our time that fascinated the Maya, and it was toward our time that they cast their ecstatic gaze, though it laid more than two millennia in the future at the time the first Long Count dates were recorded. 45


It does seem that human civilization is being propelled into increasingly complex forms of organization. Time, in a sense, is accelerating […] Human civilization is transforming at a rate without precedence. The ancient Maya believed that our impending alignment with the Galactic Center is responsible for this transformation. 53


The Ancients understood that our supreme source and center is the Galactic Center, and they oriented their belief systems and cosmologies around it. […] This new panorama of interrelated ancient belief systems reveals to me nothing less than an archaic mono-myth, a galactic paradigm of immense genius and depth, a true primordial tradition formulated by brilliant human beings—our ancestors—next to whom we are but neophytes groping in the darkness. 49


The end-date of the 13-baktum cycle of the Long Count calendar is an artifact of an advanced and forgotten cosmology. It may represent the most advanced paradigm yet created by human beings. Clearly, the Maya were advanced in ways that we are just beginning to understand. They understood something about the nature of the cosmos and the spiritual evolution of humanity that has gone unrecognized in our own worldview. Being the culmination of an ages-long quest for understanding the nature of time, their cosmological insights are reminding us that the Zero Time is upon us. 143


Myth, legend, or ancient message, whatever it is, clearly the Galactic Alignment means we must all remember where we come from, where everything comes from: Mother. 144


Ultimately, the Maya envisioned the alignment to occur in 2012 as a union of the cosmic Mother (the Milky Way) with First Father (the December solstice sun). Mythologically speaking, on this date First Father and Cosmic Mother are joined. Actually, it might be more accurate to say that Cosmic Mother rebirths Cosmic Father, our star, the sun. 145


Not only did the ancient Mesoamerican astronomers measure the length of the precessional cycle, but they also anchored it with a remarkable alignment: the meeting of the winter solstice sun with the galaxy itself, the band of the Milky Way […] specifically the dark rift that runs inside the Milky Way in the vicinity of the galactic equator. [For the Maya,] it was the origin point of the creation, the pathway to the gods who dwelled in the underworld called Xibalba. Contact of the winter solstice with this point would seem extremely significant given the Maya's cosmology and mythology […] But what does it all mean? […] First, keep in mind that the academic researchers have nothing to say about this matter. They will only point out that the Long Count reaches completion at this time and that the next cycle then begins. After all, the Maya did have longer periods than the Long Count so they must have expected time to continue. The indigenous people, however, dropped the Long Count ages ago, so we don't have a solid, extant oral tradition on this topic. Some indigenous Maya have issued prophecies of end times, but these may not be Long Count prophecies. It is likely that some of these predictions have been influenced by American New Age interpretations of their ancestor's calendar. This lack of, and possible distortions of, a Native tradition has left the barn door open to interpretations that are based primarily on personal beliefs. 152


Ideas of a golden age, end times, and transcendent utopias are all part of a phenomenon called milleniumism, or millenarianism. This bizarre social pathology has been going on for (as it turns out) millennia. Humans, often driven by religious beliefs, tend to become agitated when calendars cross boundaries. Most of the New Age literature on the Mayan calendar falls into this category and is a manifestation of people's much larger frustration with the way society is evolving. We are not suggesting that the Long Count is just another calendar. We are saying that it is a remarkable creation of Maya culture, and that it is also a kind of astrology that offers another way of measuring symbolic time. Some of its parameters are intriguing, especially its origin date around 3100 BCE—which is, without a doubt, a tremendously important time in history […] Anyone paying attention to the world these days will know that we are racing at high speeds toward a brick wall. Whether it be 2012 or 2036 or any other date in the next 50 years, for that matter, we are going to pay the price for how we've been choosing to live. Our consciousness will absolutely have to change, and guess what? It will have to change by our admitting to ourselves that we humans are soiling our nest. We have become self-absorbed lemmings, dumping our garbage on billions of other life forms that are supporting our existence. We must definitely make a shift from a linear, short-term-profit kind of thinking to a nonlinear grasp of our interconnectedness with our environment […] So, the Maya may have managed to identify, more or less, perhaps the greatest wake-up call for humanity since the beginning of the previous glacial period. Pretty impressive. 147


The future certainly cannot possibly look much like the present, so this might be a case of the end of the world as we know it. The issue here is whether we can direct the process of transformation, which is simply the flow of time no matter where we find ourselves, so that the future does not become a projection of our deepest fears, but a manifestation of our highest aspirations. 146


It may be unpopular to say it, but it’s true: what 2012 was intended to target is not about 2012, it is about a process-oriented shift. It’s really about an open door, a once-in-a-precessional-cycle zone of opportunity to align ourselves with the galactic source of life. There are forces already set in motion propelling us through a crucible of transformation unlike anything experienced in millennia. The process is occurring on a scale of decades, even centuries—but it is occurring on a global level! The sober and humbling fact is that we are being called to create, nurture, and help unfold something that will not flower until long after we, as individuals, have died. The larger life-wave of humanity is at stake. 56


Can the Maya dream of renewal at the conjunction of winter solstice and Galactic Heart redeem our civilization? I believe that it can play a significant part, and that part of the resacralization of the world that must accompany any valorization of post-historical times involves the recognition of the deep power and sophistication of the aboriginal mind—not only the ancient aboriginal mind but the contemporary aboriginal mind as well. 57


The most beautiful thing we can experience is the mysterious. It is the source of all true art and science. 81

The purpose of the universe: simply existence. And the glory of existence. That’s the ultimate purpose of everything—existence and self-delight in existence. 169

The body is the womb of the mind, just as the earth is the womb of the universe. All creation occurs from Earth and all recreation occurs through her. There is nothing more than Earth, the Universal Female, and its dreaming, the Universal Male. 82

In that most primitive and unconscious part of us—Jung’s collective unconscious—the psychological and spiritual processes disappear into the biological functions of cellular death and reproduction. These forms of energy transformation are forever below the threshold of human awareness and beyond our psychological and emotional control. 83


Archetypes are the living ingredients of every human soul […] They are the organic building blocks of what Jung called the “Self”—the mysterious, never fully knowable divine center of the soul where God and human beings are one. 84


There is no choice for civilized human beings but to acknowledge their own darkness and integrate it in a controlled way into their conscious personalities. In the process of integrating this shadow, our personal darkness becomes transformed, growing our capacities for love and creative achievement. 148


Probing further, the shaman finally reaches the Mystery Itself, the place “where words turn back”. Here are the invisible energy fields of divine ch’ulel. According to the Maya, the gods themselves were spiritual manifestation of this soul-essence, and even they used it to manifest themselves and their creations. The mystics of all religions talk about this most profound transpersonal dimension in similar ways. Hindu sages call it the “Unmanifest Brahma”, the “Void”, “nonbeing”, and “nirvana”. The Taoists of China call it the “Way”, and say that anyone who thinks he or she can really talk about it has not experienced it. Christian theologians call it the “Ground of Being”. For subatomic physicists it is the “matrix”, the “quantum field”’ or the “Planck Era”. Here energy dances forever “before” it manifests as matter […] This is the deepest the mystics and seers of any religion have been able to go. Human beings, including modern physicists and cosmologists, simply cannot see further. 85


What we call “I” is just a swinging door which moves when we inhale and when we exhale. It just moves; that is all. When your mind is pure and calm enough to follow this movement, there is nothing: no “I”, no world, no mind nor body; just a swinging door. 86


We are a particle of consciousness fixed in this space/time but also a unity of consciousness beyond time or space. 121


According to the perennial philosophy—the common mystical root of the world’s great spiritual traditions—men and women possess at least three different modes of knowing: the eye of flesh, which discloses the material, concrete, and sensual world; the eye of mind, which discloses the symbolic, conceptual, and linguistic world; and the eye of contemplation, which discloses the spiritual, transcendental, and transpersonal world. These are not three different worlds, but three different aspects of our one world, disclosed by different modes of knowing and perceiving. 129


Sacred geometry is not an obscure, archaic invention but an extrapolation by humankind of the patterns in nature that frame the entry of energy into our space/time dimension. It is the geometry found in the formation of matter at the subatomic level, in the natural motion of astronomical phenomena in the universe, and in the organic forms of plant life. In brief, sacred geometry shows us the blueprint of all creation. 122


Our being is a brilliant pattern of energies: a spectrum of possibilities. 88


The sushumna is both microcosmic and macrocosmic. Macrocosmically, it is the universal channel, nerve or axis of the world through which flows the river of life, the genetic forms of living beings, the waters of ‘paradise’ or the eternal energy of existence, the heavenly spiral or heliacal staircase, the bridge between earth and heaven, between the words upwards and downwards. In the human state it can be identified with the median axis of the nervous system and its subtle extensions, whose principal physical structures are the brain, brain stem and spinal cord. 89


Our inner beings, and our inner energy centers, are vibrating in sympathy with the goings on in the larger galaxy, where a chakra system of galactic proportions is rumbling louder and louder while kundalini, the evolutionary energy of the Serpent Goddess, uncoils. 90


Dare I say: at the magical foundation of the cosmos, explaining and reasoning falls short of reality. 149

The highest we can attain to is not knowledge, but sympathy with intelligence. 112


Taoism’s first act of creation is the manifestation of all the pairs of opposites—ultimately the opposing forces of creation and destruction, life and death. 74


Coatl, the serpent, is the wave motion of all oscillations. It’s the essence of vibration. It’s life-force. It’s power. It’s your spiral winding from the smallest subatomic impulse through your entire life over time, to the motion of the colossal galaxies and even space itself. 76


In many Native languages the word for the creator was not a noun. The word was a verb, indicating the movement, the activity, the motion, the pulsation of this sacred, never-ending force. 77


Movement is the essence of life. Nature’s forms show you how energy flows over time. Structure is the history of a moving process. Dynamic, living energy in motion creates the shapes of our world. Our universe is one continuous integrated process in motion. Ollin is the central figure of the Aztec Sun Calendar. It illustrates how motion is at the center of all phenomena. Subatomic particles swim in a sea of virtual particles. They alternate between matter and antimatter. Ollin is the essence of motion. Vibration resonates down to the most essential units of matter. Vibration makes something out of nothing. Space itself is filled with an infinity of oscillations and vibrations of every descriptions and beyond. All matter in our universe is attending a perpetual vibrational dance. Space is dancing with itself. 78


[For the Mayas,] the Universe was an exuberant celebration of fractals. Everything repeated itself in an endless variety of forms and sizes, and all things were mirror-image transformations of the same underlying life-force. All things were fractals of the renewing, recreating, life-bearing center. 79


The Dance of Shiva symbolizes the cosmic cycles of creation and destruction. Shiva reminds us that the manifold forms in the world are not fundamental, but illusory—like the subatomic particles of which our universe is made, as he keeps creating and dissolving them in the ceaseless flow of his dance. The Dance of Shiva is the dancing universe; the ceaseless flow of energy going through an infinite variety of patterns that melt into one another. 80

The expression of the universe has three basic directions—differentiation, interiority, and bonding—that make the universe a universe. There is differentiation—one thing the universe does not permit is duplication. Every leaf on every tree, and every snowflake, is unique. There is interiority—everything expresses the deep mystery of existence. Whether it’s a particle or whatever, there’s that mysterious element of existence and inner spontaneity. And there is bonding—every least particle is bonded with every other least particle. Everything is integral and interacts with everything else. This means that nothing is itself without everything else. 168


From one point of view the Transcendent Other is nature correctly perceived to be alive and intelligent. From another it is the awesomely unfamiliar union of all the senses with memory of the past and anticipation of the future. […] It is the crucible of the Mystery of our being, both as a species and as individuals. The Transcendent Other is Nature without her cheerfully reassuring mask of ordinary space, time, and causality. 69


Alchemy involves the secret of time such that the unfolding of history leads us into the cauldron of ultimate transformation at the end of time, which arrives at an astronomically stimulated transformation of consciousness. The efficacy of alchemy is time-dependent, and only the end of time allows the Philosopher’s Stone to manifest. 70


Just as when a pot is broken the shape once defined by the shape of the pot rejoins external space, just so when the limits of the heart have been broken by the intensification and overwhelming of life, the heart knows itself as space, as universal reciprocity; it becomes continuous with the life-field that contains all things. The microcosm merges with the macrocosm. 72


The Great Act and the Great Work…the interiorization of matter and the exteriorization of spirit. 73


The most beautiful emotion we can experience is the mystical. It is the source of all art and science. He to whom this emotion is a stranger, who can no longer wonder and stand in rapt awe, is as good as dead. 91

When they lose their sense of awe, people turn to religions. 3

Probably the most primal religious feeling is awe and the sense of ecstatic union with the life-force. 92

Mysticism, etymologically, means to enter the mystery […] Mysticism is awe. And I think any human being who has lost awe is really a lost person. A civilization that has lost awe, an educational system that can’t teach awe and nurture it, a worship system that is devoid of awe because it is so full of human verbosity, is perverse. These systems are doing the opposite of what we have to do, which is to awaken the heart […] Awe is a kind of terror. If you see the universe as unfriendly, that terror is converted into paranoia. That’s what you have in fundamentalism and in fascism […] But if the universe is friendly, that terror is contained within the boundaries of love and beauty. Because beauty also is about terror. That’s why it awakens us. 167

At the deepest level, all religions agree that experiencing the awe-fullness of God shakes the soul to its foundations. In those moments, the soul is aware that it is in the presence of Something unimaginably huge and powerful, a gigantic whole of which it is a tiny part. 93


The ecstasy is a state in which the sense of life is intensified beyond the limits of self—a sense of life so strong that it can not perceive of its separation with death. The ecstatic state expresses the self-creating, self-destroying pulsation that is found at the very heart of life. 94


As truly alive human beings, we long for the experience of the surnatural, the mythic, and the ecstatic where we may enter sacred space, merge with the profound, and come to know the sanctity and wholeness of life in all its beauty. 95


Full circle, from the tomb of the womb to the womb of the tomb we come: an ambiguous, enigmatical incursion into a world of solid matter that is soon to melt from us, like the substance of a dream. 160

Do you want to learn how to live well? Learn first how to die. 96

When you realize where you come from / you can deal with whatever life brings you / and when death comes, you are ready. 162


It is the nature of the finite world to have within its essence the seeds of extinction, the hour of its birth is the hour of its death. 97


All of us live under a death sentence. How we deal with it is the most defining thing about us. Death is the great stumbling block, and the beginning and end of all our myths and religions. 98


Embrace death from a condition of intensified being. 99


The ancient shamans said that only those who can embrace the dark-bright ecstasy of their own deaths can live full earthly lives. Only those who live full earthly lives can choose to die, rush at the Void, and exult in their return to God. And only they can live again. If, knowing they are inevitable anyway, we can actually will our own deaths and leap with courage into the Void, then, incredibly, we will be part of the transformation of death itself. We will take death with us to our—and its—origins in the Divine Life, and we and death together will become the pure Being of god. 100


Become Eternity. Embrace in yourself all sensations of all created things; be simultaneously everywhere; be at once unborn and in the womb, young and old, dead and beyond death; then you can apprehend God. 101

If you stay in the centre / and embrace death with your whole heart / you will endure forever. 163


You’ve gone through a fantastic voyage to get here. You went through an incredible initiation, crawling and clawing yourself all the way from nonexistence through meat, blood and bone just to be born. Respect yourself. 106


I define the word ‘love’ here, not in its romantic sense, but as that feeling and force that is willing to sacrifice everything to create life from death, and then nurture that life to its full potential.  108


If love is not an orgasmic effluvium it is not love; if it not a rapturous co-fusion it has not drank at the stream of life. And this love converts all things. It transforms the current of life from one level and adapts it to the intensity and expansion of a greater level. It is the quickener, the deepener, the exalter, the intensifier and the magnifier. It makes the heart a whirlpool and transmutes the genetics of the blood. 109

Every time we make love to a human being, fully, we are making love to everything that lives and breathes. In that sense it becomes communion. It is a sacrament. 165

When you do something, you should burn yourself completely, like a good bonfire, leaving no trace of yourself […] nothing remaining but ashes. 110


Things are always changing, so nothing can be yours. 111

Men are born soft and supple / dead, they are stiff and hard / Plants are born tender and pliant / dead, they are brittle and dry / Thus whoever is stiff and inflexible / is a disciple of death / Whoever is soft and yielding / is a disciple of life / The hard and stiff will be broken / The soft and supple will prevail. 52

Growth does not come from putting on any spiritual clothing. Growth comes from removing and removing, ceasing, undoing, and letting ourselves drop down or even fall into the core of our living being. 166

Xochitl, flower, is the Aztec symbol of purification and perfection. Xochitl lives and dies for a moment of beauty. Xochitl is truth, completion and the maximal statement, the essence that is born at the height of an evolution. It’s about going for the highest potentials, bringing visions into reality, and art. 113


It is good that time be a construction. 114


For man seeks his own density, not his happiness. 115


Don’t expect anything of man if he works for his own life and not for his eternity. 116


Sentiment without action is the ruin of the soul. A brave deed is worth a thousand books. 134


To return to the source is to pursue one’s destiny. And to pursue one’s destiny is noble. 117

Giving birth to one's own self is part of maturing, and that kind of rebirth or renaissance is the stuff of heroism. 157

If walking stops, Buddha’s ancestors do not appear. 120


Alert as a warrior in enemy territory / courteous as a guest / fluid as melting ice / shapeable as a block of wood / receptive as a valley / clear as a glass of water. 2

The more you know, the less you understand. 161

Wise men don't need to prove their point. 154

Vincit omnia veritas: Truth conquers all. 119


1   Misia Landau, quoted by Terence McKenna, Food of the Gods

2, 3, 52, 154, 161, 162, 163   Lao Tzu, Tao Te Ching [translated by Stephen Mitchell]

6, 8, 10, 13, 102    Alex Grey, The Mission of Art

9, 14   Ernst Fuchs, One Source—Sacred Journeys

11   Philip Rubinov-Jacobson, One Source—Sacred Journeys

12, 112   Henry David Thoreau

15   Lisa Gordon, One Source—Sacred Journeys

5, 16   Bailey Cunningham, Mandala: Journey to the Center

7   William Blake

17   Aya, [Internet]

27, 28   John Mini, The Aztec Virgin (some edited)

19, 20, 21, 22    Ken Wilber, To See a World: Art and the I of the Beholder (article) (edited)

4, 59   Jose Argüelles, Earth Ascending

29, 33, 42, 61, 62, 63, 64, 69   Terence McKenna, Food of the Gods (some edited)

34   Terence McKenna, interview published in Tripping

45, 57   Terence McKenna, foreword to Maya Cosmogenesis 2012

65   Terence McKenna

46, 47, 49, 51, 54, 56, 67, 70, 90, 146   John Major Jenkins, Galactic Alignment (some edited)

24, 48, 50, 53, 55, 142, 143, 144, 145   John Major Jenkins, Maya Cosmogenesis 2012 (some edited)

71, 141, 149   John Major Jenkins, Tzolkin: Visionary Perspectives

119   Early European motto, as quoted by Rene Guenon   John Major Jenkins, Galactic Alignment

74, 79, 83, 84, 85, 92, 93, 98, 99, 100, 108, 136, 137, 148   Douglas Gillette, The Shaman’s secret: The Lost Resurrection Teachings of the Ancient Maya (some edited)

80   Fritjof Capra, as quoted by Douglas Gillette, The Shaman’s secret

101    Eleventh Hermetic Tract, quoted by Douglas Gillette, The Shaman’s secret

150   Robert Lawlor, Sacred Geometry

26, 31, 35, 39, 40, 41, 82, 94, 104   Robert Lawlor, Earth Honoring: The new Male Sexuality (some edited)

97   Hegel, quoted by Robert Lawlor, Earth Honoring: The new Male Sexuality

32, 76, 78, 91, 106, 113   John Mini, Day of Destiny (some edited)

72, 73, 89, 103, 109   Estefan Lambert, The Solar Body (some edited)

25, 125, 127, 133   Leonard Shlain, The Alphabet Versus the Goddess: The Conflict between Word and Image

114, 115, 116   Antoine de Saint-Exupéry, Wisdom of the Sands

86, 110, 111   Shunryu Susuki, Zen Mind, Beginner’s Mind

87, 123, 131, 132, 134   Edward Abbey, Desert Solitaire

23   Edward Abbey, as quoted by James Bishop Jr., Epitaph for a desert anarchist

135   Edward Abbey, [Internet, source unknown]

30   Compiled by Inter Press Service, Story Earth: Native Voices on the Environment

36   Lionel Tiger, Sex and the Brain

37   Bruce Scofield, User’s Guide to Astrology

138, 139   Bruce Scofield, [source unknown]

147   Bruce Scofield, The Long and Short of The Mayan Calendar (article based on: Bruce Scofield & Barry Orr, How to Practice Mayan Astrology) (edited)

140   Steven Forrest, The Inner Sky

38   C.G. Jung, Man and his Symbols

43   Jacques Cousteau

45   Mark Hertsgaard, Earth Odyssey, Around the world in search of our environmental future

58   Andre Malraux

60   Ken Kalb, Let’s Turn on the Light of the World

68   Barbara Hand Clow

77   Sun Bear, Dancing with the Wheel

81   Albert Einstein

88   Ngakpa Chögyam, Rainbow of Liberated Energy

95   Charles Bensinger, Mayan Vision Quest

96   Confucius

117   Lao Tzu, Tao Te Ching [translator unknown]

118   Joseph Wood Krutch

120   [unknown]

121, 122, 151   Judith Bluestone Polich, Return Of The Children Of Light

18, 44, 66, 126   Jessica Murray, Soul-Sick Nation: An Astrologer's View of America

75, 105   Irenäus Eibi-Eibesfeldt, from Ernst Haeckel, Art forms in Nature

124   Bernd Lotsch, from Ernst Haeckel, Art forms in Nature

128   John Fitzgerald Kennedy, [talk at Amherst College -1963]

129   Ken Wilber, In the Eye of the Artist: Art and the Perennial Philosophy [essay]

130, 153, 155   Herbert Bangs, The Return of Sacred Architecture (some edited)

156, 157   Erin Sullivan, The Astrology of Midlife and Aging

158   William Stoddart, [source unknown]

159   Joseph Campbell, The Mythic Image

160   Joseph Campbell, The Hero with a Thousand Face

164, 167   Matthew Fox, from Derrick Jensen, Listening to The Land [interviews]

165   Terry Tempest Williams, from Derrick Jensen, Listening to The Land [interviews]

166   Linda Hogan, from Derrick Jensen, Listening to The Land [interviews]

168, 169, 172, 174   Thomas Berry, from Derrick Jensen, Listening to The Land [interviews]

170   Susan Griffin, from Derrick Jensen, Listening to The Land [interviews]

171   Christopher Manes, from Derrick Jensen, Listening to The Land [interviews]

173   Charlene Spretnak, from Derrick Jensen, Listening to The Land [interviews]

175   Dave Foreman, from Derrick Jensen, Listening to The Land [interviews]

176, 177   John A. Livingston, from Derrick Jensen, Listening to The Land [interviews]

178   Starhawk, from Derrick Jensen, Listening to The Land [interviews]

179   Reed Noss, from Derrick Jensen, Listening to The Land [interviews]

180   Paul Shepard, from Derrick Jensen, Listening to The Land [interviews]