Craig Chalquist, PhD, PhD
Although indebted to all my teachers and colleagues and to fields like Jungian psychology, ecopsychology, ecotherapy, mythology, and philosophy, I use my own blend of these and other areas of practice and inquiry. The path I walk, which I call Gnoesis, lets me address deep change at the source—our guiding stories, individual or collective—and make modest contributions to a new mythology for our time. I walk with a sense of purpose through a world reenchanted.
When the light of Sophia had mixed with the darkness, it caused the darkness to shine.
– The Apocryphon of John
Turn the gold into silver.
– Ibn Umail (Senior Zadith), Book of the Explanation of the Symbols
We live on a beautiful blue planet circling through a cosmos of unfolding creativity. Our very existence is a perpetual miracle, yet we are too busy to notice, fighting each other while allowing our homeworld to be wrecked all around us. The future looks increasingly like an abandoned Southern California strip mall surrounded by a melting parking lot.
Reimagining our guiding stories can make a path into the Great Conversation of presences all around us, reconnect us to ourselves and one another, help us mature into our full humanness, and light a lamp in a shadowy time of painful planetary transformation. Gnoesis ("know-AY-sis") is crafted to assist with these urgent developmental tasks.
We don't need another system. We need new ways to imagine.
Gnoesis is a psychology-minded depth philosophy that wields imagination to restory us into an animate world not of mere objects, but of active presences. But what is depth philosophy?
“Depth psychology” (Tiefenpsychologie) was coined by psychiatrist Eugen Bleuler in 1914 to describe types of psychology that examine relations between the conscious and unconscious minds, looking below the surface of behavior (for example) to understand hidden dynamics. Initially, “depth psychology” meant psychoanalysis as developed by Freud (who leaned heavily on Pierre Janet), but it came also to mean the work of C. G. Jung and, bringing in a social emphasis, Alfred Adler. (In Toni Wolff & C.G. Jung: A Collaboration, Nan Savage Healy argues that “Jungian” psychology came from both Jung and Wolff. Other key figures include Emma Jung, Marie-Louise von Franz, and Jane Hollister Wheelwright.)
“Depth philosophy” was first used to describe the work of Rabbi Abraham Heschel, a philosopher who emphasized being human over any category “human being.” “Depth” for him refers to innermost being. He was suspicious of disciplines trying to reduce humanity to something less than itself, a concern shared by humanistic, existential, and transpersonal psychology.
In “What Is Depth Philosophy?” (2008), Anders Klitgaard examines Gilles Deleuze’s rejection of depth as hidden truths or fundamentals in favor of reality being amorphous, relational, shifting, and multileveled, with its play of surfaces not necessarily shallow. The philosophical (and psychological?) task is mapping creatively, not digging for essences. However, the notion of surfaces as false or unreliable belongs mainly to traditional Freudian psychology and not to other forms of depth inquiry.
My explorations of depth philosophy began with two realizations: that I had long used depth psychology as a personal philosophy even when the fit was forced; and that Jung and Freud often philosophized while pretending to be scientific and “empirical.”
Jung’s writings about the “psychoid” (a substrate neither entirely physical or mental), the change of astrological ages, paranormal events, and synchronicity, for example, fall well outside the empirical frame, especially when speculates. Likewise, much of what Freud calls “metapsychology”—including his notion of “libido,” the presence of unconscious agencies, and most of Totem and Taboo, Moses and Monotheism, and Beyond the Pleasure Principle—reads like metaphysics. Both theoreticians sought a scientific persona, although Jung’s work with physicist Wolfgang Pauli also sought to expand science itself beyond a causally dominant and materialist worldview.
Here is a working definition: Depth philosophy as I hold it inquires into, reimagines, and restories relations between the everyday mind and the depths of consciousness—called “unconscious” by Freud and Jung and “transmarginal” by William James—in order to address basic questions about who we are as humans, what brings meaning and joy to our lives, and what might be our place in the world and the cosmos. Functional questions formerly asked by philosophy such as how do we know and perceive, what is memory, how does language shape thought, and so on are now better left to psychology and neuroscience. Questions about how exploring the depths can help us be conscious of and revise our worldviews fall within the light of depth philosophy, which can serve as a kind of worldview therapy—especially these days, when dominant worldviews such as materialism, techno-idolatry, flag-waving nationalism, religious zealotry, narcissistic competition, cynical defeatism, and political nihilism belong in hospice.
I’ve come to distinguish depth philosophy (DPhi) from depth psychology (DP) in these ways:
DPhi explores the deep psyche wherever found without struggling into conceptual corsets about what constitutes psychology (or philosophy) proper. It makes its own way.
Depth philosophizing is not primarily therapeutic, although healing often happens when our inquiries go deep. A depth philosopher might serve as a philosophical advisor (what Maslow called a “meta-counselor”) rather than as therapist or analyst.
DPhi welcomes insights from the other organismic psychologies, including humanistic, existential, and transpersonal, without doctrinaire politicking (unconscious religiosity) about what Freud or Jung or whomever really taught, meant, or recommended.
One task of DPhi is deliteralizing: taking essentialized and reified constructs like “id,” “superego,” “anima,” and “animus” and melting them down into their underlying imagery, presence, and lore.
A DPhi theory of evil places responsibility for it on human choice, however severe the underlying wounding. The Shadow didn’t make us do it. Exploring one’s own dark side also illuminates where we have lied to ourselves and practiced bad faith (Sartre).
DPhi doesn’t restrict its explorations to the human sphere. In wondering about archetypal motifs (e.g., the net, the spiral) at large in the natural world, for example, DPhi pursues Jung’s later speculations and work done after him in terrapsychology and other fields.
DPhi works alongside the latest scientific discoveries interpretively rather than reductively. For example, instead of various DP attempts to find the neurological basis of archetypes, DPhi wonders about the archetypal foundations of neurology.
Depth philosophizing does not depend on scientific jargon or on scientism to appear credible. It focuses instead on doing engaging, deep, and transformative work.
Because DPhi lives on the humanities side of the house, including what Jeffrey Kripal calls the “superhumanities,” the Ahrimanic mania for measurable outcomes in science and education is seen through as a defense against deep transformation, spiritual experience, and lasting change. (Perhaps we could call this defense a Procrustes Complex.)
The Western hyper-individualism that permeates DP does not serve the purposes of a truly planetary and intercultural philosophy of deep transmutation, inner or outer. DPhi moves beyond the Hero’s Journey to embrace a Journey of Reenchantment.
In short, my main concern is not with credibility or quantification, but with how expanding our guiding stories and imaginings can liberate us from oppressive forces, internally and externally. To say it in the mythic language of the ancient Gnostic storytellers, we seek to bypass marauding archons to discover and cherish the spark of Sophia.
Hence Gnoesis, a depth philosophy for restorying our guiding lore.
Gnoesis is a depth philosophy, psychology, and spirituality for strengthening our relations with ourselves, each other, our planet, and the cosmos. This includes imagining and storying our way into a living world of animate presences. Features that characterize this philosophy for actual living include:
A premise that quality of life depends squarely on quality of consciousness;
Imagination as a tool of deep interpretive engagement (“imagiknowing”);
Expandable “keystone fictions” (guiding stories) held as central to human life;
An emphasis on experience over abstract theorizing or language games;
Faith in human nature when liberated from traumatic conditioning;
The defensive quest for certain belief replaced by open-ended inquiry;
Recognition of the need for post-patriarchal and post-heroic values;
Recognition of the usefulness of a planetary worldview or mythology;
Science respected but not dogmatized as the only way to know;
Cultivation of wisdom, balance, and psychological maturity;
The imaginal understood as a realm with its own autonomy;
Reentry into the Great Conversation with the natural world;
Unity found through appreciation of difference;
Openness to sacred or spiritual experiences;
Play as a source of exploration and kinship;
Conscious embodiment as a source of joy;
Moving from what is to what could be;
An ethic of care.
The basic moves of Gnoesis align with those of the Ten Lamps philosophy in my Assembling Terrania Cycle.
Why “Gnoesis?”
"Gnoesis" combines three words. Gnosis means deep understanding and seeing through, as when we suddenly grasp the message in a dream or are startled by a visionary encounter of some kind. Gnosis is also a form of discernment: seeing through illusions other people take for realities. Noetic means rooted in mind or mentality, but its wider meaning refers to consciousness and its potentialities. Mythopoesis means mythmaking. Our time requires new myths: new guiding stories for a new planetary worldview. Blaming and dooming get us nowhere. We need guiding fictions and lore that uplift, inspire, and reconnect us here on Earth.
Throughout the history of many cultures, imagination wielded deeply and thoughtfully has been a tool for wisdom. Gnoesis partners with the imaginal to appreciate and interpret the symbols living around and within us. (Symbols too are presences, not just signposts for something else.) We call this interpretive partnership worldreading. Everything speaks!
Gnoesis is a path of reenchantment, a wisdom practice, a way of restorying, and perhaps even the core of a worldview, or at least a way of arriving at one. We don't need another elaborate system, supposedly absolute truth, invariant prescription for wholeness, or hierarchy of abstractions. Instead, Gnoesis reimagines and restories as lived creative activities that reshape old narratives in service to the new.
Gnoesis is the philosophy behind lamplighting (lower case "l"), a practice that finds inspiring visions (some from fictions), bits of wisdom, dreams, insights, and ideals for levering us out of stuck situations. It often happens that these assail us when our guiding stories (the tales we tell ourselves behind our beliefs, attitudes, goals, etc.) have hardened somehow, squeezing off the flexibility needed for them to expand and adapt. In cultural life, lamplighting seeks a new cycle of guiding lore with larger possibilities poised at the edges of culture and consciousness. Lamplighting supplements the yang of activism and reform with a yin of reflective restorying and mentoring. Think of that as a kind of therapy for ailing worldviews.
Gnoesis can be called Lamplight (capital “L”) when used as an ecospiritual path (see my Lamplighter Trilogy). Lamplight was known in the past as Terragnosis, a word in use for many years until a Canadian ibogaine company took it and trademarked it.
How we treat one another depends on how we perceive the world. In a time when flagrant psychological warfare waged from above is now the norm, Gnoesis opposes this sorcery with reenchantment. We vision together for kinder, more mature, and more expansive ways to live with each other. We play to help ourselves and each other grow up.
Results of Gnoesis include inspiration, awe, creative passion, liberation from common nonsense, a new feeling of purpose, and reentry into the great conversation with earthly things all around us as we walk a path of earthly reenchantment.
Creating and dreaming together offers an alternative to warring on each other, clinging to absolutist ideologies, succumbing to crass materialism, or lapsing into mute helplessness. Instead, we gather to imagine and work toward what a responsible, social, worldreading, full-spectrum human being would be like, and the kind of society such people would feel at home in.
Where does Gnoesis come from?
Although forms of gnosis have been cultivated in all times and places, a strong variety of it grew in ancient Egypt. Nourished by a rich potting mixture of Egyptian, Greek, Jewish, Persian, and possibly Indian cultural influences, this Silver Tree blossomed as it rooted itself in Alexandria and sent its branches outward.
At first, the Tree took esoteric form, emphasizing sacred experience felt in the depths of consciousness. Outer and inner events were held as symbols full of meaning; myths, stories, images, and metaphors were prized above absolutist belief as carriers of transformative knowledge. Imagination was not just an add-on to consciousness, but a realm of existence populated by figures and characters and archetypes with their own kind of intangible but potent reality and agency.
The Silver Tree is not a literal perennial tradition passed from master to apprentice, although Tree-watering mentors were always at hand. Rather, the movement we are considering runs more like a steady, informal flow of students, adepts and communities spread across the ages, spontaneously resurfacing here and there, ducking underground for a while, persisting, transmuting, waiting, and resurfacing again. It is not an august Catena Aurea, then, no Golden Chain of secret adepts in a straight and literal lineage, but an Arbor Argentum, a Silver Tree of inspiration waiting in cultural moonlight for opportunities to reenchant.
As I explained in Restorying Our Lore:
If we indulge the fantasy that the Silver Tree is a living being, an animate network that adapts while preserving its essence, we glimpse its emergence long ago in Africa, Australia, Asia, and the Indigenous Americas, mediated by shamans and the kinds of artists who left petroglyphs of animals, handprints, and the elements. Its branches shine in the Upanishads (sixth to seventh century BCE) composed by countercultural rishis (seers); in the mysteries of the lyric philosopher-god Orpheus (sixth century BCE); in Pythagoras and the pre-Socratic philosophers who wrote about matter as intelligible (around 600 BCE); in Hermeticism and Gnosticism; and in Aesara of Lucania (fourth century BCE), an early psychologist whose Book on Human Nature described a soul composed of spirit, mind, and desire, perhaps influencing Plato and even Freud.
For the most part, the Tree is not found along wide paths, although we may spot it in Taoism, schools of Vedanta and Buddhism that take matter as ensouled, the nature spirits of Shinto, and, later, the indwelling divine Presence studied in Kabbalah. Neoplatonism (third century CE) described an Anima Mundi or Soul of the World. In Northern Europe, druids practiced their version of nature gnosis until the Romans decimated them and the missionaries of the Cross suppressed those who would not convert. Curanderas and plant medicine experts practice in South and Central America to this day. The silver impulse returned in European movements like Romanticism (seventeenth century) and its German offspring Naturphilosophie. By 1910, it was calling a branch of itself depth psychology—especially that of Jung, who mixed in plentiful amounts of Gnosticism, Neoplatonism, and Hermeticism.
Now and then the Tree seems to flourish specific locales. Leaders throughout the ancient world prized the utterances of the Oracle at Delphi (1400 BCE to sixth century CE). Ile-Ife in what is now Osun State in Nigeria was known not only for its superb stone, bronze, and terracotta sculptures, but, since at least 500 BCE, for its oracles, spiritual celebrations, and dream enactments of the lively doings of the Orishas, naturalistic deities who resided there before fanning out during the African Diaspora. Around that time the Jixia Academy rose in Shandong, China, to foster Confucian, mystical Taoist, naturalist (yin–yang, five elements) and cosmological scholarship. The Academy also published the Tao Te Ching. In 762, the Abbasids founded the House of Wisdom in Baghdad. Perhaps the earliest of such locales were the Egyptian Houses of Life: scriptoria and lore repositories attached to the temple complexes.
The gleam flickers through the lives of silvery individuals as well, including Khana, poet and astrologer (ninth to twelfth century CE); Muhammad ibn Umail (“Senior”), Hermetic, writer, alchemist; Abu Muhammad ibn Arabi, Sufi poet and philosopher; Marsilio Ficino, priest and Hermetic philosopher; Paracelsus, physician and alchemist; Giordano Bruno, friar, mathematician, and philosopher; Jakob Boehme, theologian, writer, and philosopher; Margaret Cavendish, polymath, philosopher, novelist; Wolfgang Goethe, polymath and alchemical poet; William Blake, artist and mystic; Samuel Taylor Coleridge, poet and philosopher; Gustav Fechner, scientist and nature gnostic; Ralph Waldo Emerson, poet and essayist; C. G. Jung, psychiatrist and depth psychologist; Hermann Hesse, writer and poet; Christiana Morgan, artist, writer, psychological researcher; Henry Corbin, scholar, theologian, professor; Jane Hollister Wheelwright, writer and Jungian analyst; Lucille Clifton, poet and teacher; and many other creative visionaries.
Developing different sides of itself—shamanic, gnostic, alchemical, Romantic, Transcendentalist, depth-psychological, terrapsychological, ecospiritual—the Silver Tree has increased in scope, reach, and luster. Its friends, who are as diverse as their humanity, live in a world of animate presences. Its direction tends toward new possibilities for finding the sacred in the earthly. It follows no dogma; its ethic is one of communal and ecological care. It replaces oughts and shoulds with the mythopoesis of storytelling.
Whether Gnoesis will grow to be the latest branch on the Silver Tree of gnosis is history's call. Meanwhile, below is an outline of my own contributions so far.
The primary method or means I have used for practicing Gnoesis even before it had a name is loreology, the multidisciplinary study and craft of how we imaginatively shape fictions and lore into the stories we navigate by. Loreology uses a variety of resources to detect the literalisms in our lore—the places where we get stuck in our guiding stories—and melt them down into new loreways: storied paths that express higher values and meaningful practices of life and work. On a large scale, restoried narratives of domination, power, and control can give way to those of care, collaboration, and planetary interdependency: an experiment awaiting fulfillment.
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Our usual way of making keystone stories Making them more consciously
Imagiknowing, a contemporary term for gnosis, blends imagination, intuition, and a post-literal sense for symbolism wherever it occurs. Imagiknowing draws on traditions of imagination as a form of deep knowledge.
Loreologizing is central to:
Lamplighting, as mentioned above. One kind of lamplighting is enchantivism: telling, performing, and depicting the kinds of futures we wish to inhabit to move beyond argument into inspiration and collective dreaming.
Applied Folklore: exploring the mythic and archetypal motifs in current events, organizational life, family dynamics, and personal myth and vocation.
Planetary Mythologizing: creating a set of fictional tales and perhaps rituals, celebrations, and performances for our time. We need a new mythology grown from the ground up by artists and storytellers.
Terrapsychology: the study of how the things of the world—not only rivers and mountains and the elements, but roadways and buildings and machinery—live inside the human psyche as moods, complexes, conflicts, and dream figures.
The Way of the Sage for leaders, mentors, healers, and teachers seeking practical and imaginative wisdom—Pronoian wisdom—for new approaches.
Ecospirituality: also known as nature spirituality, the baseline spiritual orientation of humanity. (Linda Buzzell and I are writing a book on our own versions.)
I also rely on speculative fiction to show the underside of contemporary problems and how we might creatively outgrow them. My Assembling Terrania Cycle of hopeful near-future fiction consists of these eight books:
NOVELS:
The Lamplighter Trilogy: Soulmapper, Heartlander, and Lamplighter.
STORY COLLECTIONS (so far):
Tales of Terrania Rising, A Chorus of Resistance, Dreamvale Tributes, and A Trio of Outliers.
ILLUSTRATED GRAPHIC NOVELLA:
The forthcoming Book of Beginnings by Mariam Najjar will be illustrated by Carmen Sorrenti. This Book will lay out Gnoesis through aphorisms and reflections.
The Cycle also includes the Ten Lamps philosophy, a set of cosmic operating principles written down by Simeon Mackenzie; the Terrania Charter to bring a planetary government of peace and mature governance into being once the Colorful Riots send authoritarians into hiding; some references to heartsteading to create community; a regenerative practice called the Seven Roots; and a Transdaimonic League of visionaries founded to help human beings disidentify with the Powers: thirty archetypal entity-principles who behave like sentient natural forces.
That might sound arcane until we come across someone so addicted to Justice that their humanity suffers, or a guru stuck in the Redeemer role, or a codependent who can't stop identifying with the Heroine or Hero, or a raging politician stuck to Mars.
Another aid to the struggle toward human maturity is the Dreamvale Exchange founded to foster contact with the imaginal realm of existence. Conscious conversation with figures of fantasy allows us to choose which imaginings to realize and which to outgrow. Palestinian immigrant Mariam Najjar's imaginings lead to the founding of Lamplight as a post-patriarchal, non-hierarchical religion of imagination, story, play, inspiration, and care.
Some living in Terrania, which is not utopia but is a good society, are not religious. Others are Outliers who live on the fringes of civilization. Terrania is not perfect, but it learns, in part by valuing difference.
Besides the Silver Tree of gnosis, we have at present more than four thousand religions in the world and who knows how many spiritual paths. By a wide margin, the majority of humanity is religious or spiritually inclined. Per the numbers, Christianity currently leads, with Islam not far behind and growing in some parts of the world, followed by Hinduism, Buddhism, traditional Chinese paths combining philosophy and spirituality, Sikhism, and Judaism, among many others.
What is the standpoint of Gnoesis to these faiths and paths?
Although it’s no surprise to anyone that religions wear out and become corrupt at many levels, ignoring the religions to move on to something newer or better is neither possible nor desirable. Why?
First, because of the wisdoms for living they contain. All faiths, for example, have some version of: Treat others as you wish to be treated. In other words, we need to care for one another. That so many religious people do the opposite does not invalidate the principle; rather, it shows the corruption and age of the worn-out wine skins. What remains is to harvest the fruits, the core truths that stand up over time.
Second, stories neglected or rejected have a way of returning in symbolic form. We see this a lot in families, where old unspoken legacies replay, but it happens in religion as well. How many times is the childlike innocence symbolized by Christ crucified every day? How long before we realize that unchecked heavy industry is turning the surface of Earth into a mythological Hell?
We must also distinguish between a religion and its core myths: “myths” not as untrue tales or superstitions, but as sacred stories packed with archetypes that recur. Myths are renewable because of those recurrences. Institutions beyond a certain point are not. The Jesus myth will go on living in future forms, whereas Christianity staggers forward only because it recruits children while enjoying the backing of money and political influence. Someday it will dissolve like the official religion of Jupiter and Juno: the gods endure, but the institutions fall apart when collective consciousness moves far enough beyond them.
Even so, it’s not for Gnoesis to make firm predictions on that score or to recommend that people stop adhering to one faith or another. People must be free to keep the narratives and rituals they still find meaningful. However, Gnoesis does insist on the psychosocial truth that absolute beliefs always collide. They are defensive structures we must outgrow if we wish to keep living on this planet. Abolutism, fragile certainty, zealotry, missionizing, evangelism, literalism, and control are all members of the same dysfunctional ideological family.
As the stories of the faiths continue to play out across the world and inside us, Gnoesis asks: How might these continue in more symbolic expressions that do justice to their core lessons?
Emblem: a Silver Tree with seven roots and seven branches bearing gold fruit.
Ethics: 5-Fold Caring for self, each other, Earth and its creatures, story, and possibility. Philosophically, Gnoesis is more associated with virtue ethics than with principle ethics. If we lack care, all the principles in the world won’t help us be ethical.
Goal/Vision: Terrania, which we can't reach unless we grow up enough as a species to get unstuck from our gods, including the ones we don't acknowledge as such: Power, Authority, Money, Status, Fame, Domination and Control. (Ancient Gnostics referred to such collective complexes as Archons, or "Authorities of Darkness.")
Lineage: the Silver Tree of the gnosis of imagination. Hermetic and gnostic.
Main methodologies: imagiknowing, loreologizing, Terrapsychological Inquiry, creativity and the arts, and play.
Modes of change-making: lamplighting (including enchantivism), transrevolution, storytelling, dreaming the myth onward by giving it a modern dress (Jung). An example of that dreaming: in the past, Egyptian myth spoke of Ma'at, goddess of universal connections. Jung recast this as synchronicity. Today, we might take a leaf from Star Trek and say: IDIC (Infinite Diversity in Infinite Combinations).
Modes of rhetoric: comic and romantic (inspiration, play, eros, improvisation, humor) rather than tragic (heroic).
Mood: Why do we think a meaningful life path must always be set in stone? That bringing good change can’t be enjoyable? What if it has to be? Imagine a philosophy for life and action that would be performative, not prescriptive; creative, not creedal; visionary, not missionary. Grounded, imaginative, and informed by dreams (not doctrines), stories, and the power of play.
Nature practices: Earthdreaming, Terrapsychological Inquiry, ecotherapy, nature-based somatics, and many others.
Ontology and epistemology: participatory, intersubjective animism (see Terrapsychological Inquiry), process orientation, gnosis of imagination, fiction as lore, creative diversity as a primal nature of the cosmos. In fiction, the Ten Lamps within a Tetraverse (Source; Infrarealm of archetypal forms; Dreamvale; and Coaguum, the material world where we live).
Spirituality: love and awe for greater-than-human presences not necessarily supernatural. In this context, “spiritual” means making conscious connection with Something trans-human experienced as immanent and sacred. Not Something entirely supernatural, but bound up in the wisdom of nature and cosmos. Daily practice of terragnostic reverence means engaging in continual conscious conversation with:
oneself, including moods, responses, thoughts, feelings, health, sensorium, being fully present;
the unconscious, as amplified by dream work, free associations, somatic states, fantasies, and active imagination;
each other, speaking and listening from the heart, watching our projections, and using imagination to empathize and respond;
folkloric images, plots and motifs that recur in dreams, complexes, current events;
plants, animals, all the nonhuman beings who share our planet;
the world, including lands and waters, elements and skies, winds and weathers and cycles, and even matter, including the everyday “inanimate” objects with which we surround ourselves.
Through all these dimensions of attention pulses the cyclical nature of time: birth and aging and death, developmental stages and rites of passage, seasons, climate, movements of the stars and planets.
Values: care, openness, wonder, play, empathy, creativity, integrity, courage, generosity, love.
Moving from actuality to possibility, Gnoesists ask: What can we make together? What visions, what imaginings, await realization?
As Mariam Najjar likes to say: "Dream it so."
Enchantivism article
Lamplighting resources
The Lampcove community
"Read and Watch" tab of Chalquist.com
The Declaration of Enchantment
A Mythology for Our Time Series
Outgrowing Outworn Worldview Series
ORCID lists most of my written works, but these in particular apply:
Terrapsychological Inquiry (2nd ed.)
Myths Among Us: When Timeless Tales Return to Life
Storied Lives: Discovering and Deepening Your Personal Myth
Ecotherapy: Healing with Nature in Mind (ed. with Linda Buzzell)
Rebearths: Conversations with a World Ensouled (ed.)
Terrapsychology: More Conversations with a World Ensouled (ed. with Garret Barnwell)
Wisdom Tales of the Gnostic Jesus
