Callie Withers



Callie Withers

FINAL EDGE PAPER

11/28/03

CHANGING THE WORLD FROM THE INSIDE OUT:

A Look at Creating World Peace From Within, a Placeless Place Where God and Inner Peace Naturally Dwell

The first World Conference on Religion and World Peace was held at Kyoto International Conference Hall, October 16-21, 1970 (Niwano 106).  Thirty-nine countries sent over three hundred delegates and among the religions represented were Buddhism, Christianity, Islam, Shinto, Confucianism, Hinduism, Judaism, Sikhism, Zoroastrianism, Jainism, and Bahaism (ibid).  

Despite our continual efforts in attempting to create universal peace, everyday we still bear witness to social, religious, and world intolerance and our world is filled with uncertainty about terrorism and war. Truthfully, we have yet to actually approach this issue of world peace from a different angle: from the inside out, from the place that dwells deep within each of us.  Miles we have run to attain answers in religions, countries we have fled to seek peace, and world meetings we have organized to discuss the issue of universal tolerance amidst our differences, but we have yet to actually look deep within ourselves for peace and harmony by way of seeking God, our True Self.  It is in this placeless place deep inside that we find answers that speak a universal language; we merge with that of the transcendent and feel a true peace with ourselves and all beings, one of the great manifestations of God.  And ultimately, this inner peace provides a vital foundation for greater world peace.  

Using various ideas, quotes, and opinions from psychologists, and poets and spiritual mystics from various religions, I will attempt to shed light on the great importance of our own inner peace being essential for world peace to exist.  From there, I will discuss the pathway to inner peace in explaining our collective need to spiritually alter our perceptions of the world: we must first understand God as a universal truth that lies at the heart of all religions, remaining beyond the divisions they incur.  Then by discussing the transcendent nature of God and His various manifestations -- our true self, our deep connection with all beings, and our experience of Him and the present moment --, I will reveal how ultimately all these aspects of God are mere channels for us to commune with an inner peace as we commune with God Himself in the process.  It is this paradigm of understanding that in seeking God within and around in Her universally transcendent nature, we discover an inner peace which spreads like wildflowers, showering a greater peace into this world.

Inner Peace As World Peace

The Dalai Lama, a great spiritual leader in our world today, explains that world peace begins with us:

“In the question of real, lasting world peace, the importance of individual responsibility is quite clear; an atmosphere of peace must first be created within ourselves, then gradually expanded to include our families, our communities, and ultimately the whole planet...If you have inner peace, you have world peace.”

(qtd. in Kraft 2)  

Moreover, Weil explains in The Art of Living in Peace that in order for us to live in

peace, we must develop it on three levels -- the inner level first so that we are living in peace with ourselves, then the social level so that we are living in peace with others, and then finally the environmental level so that we are living in peace with nature and the world (Weil 40).  

It is natural that our inner state of being will manifest itself in the external world we live in, so it is essential that we each, as individuals, seek an internal peace.  As Weil explains in The Art of Living in Peace, the contents of the preamble to UNESCO’s

Constitution state that “since wars begin in the minds of men, it is in the minds of men that peace must be constructed” (Weil 29).  The seeds of violence and war are born in our inner state of being with our thoughts and emotions, so in order for us to live in peace as a world, we must first develop it on the inside on the individual level.  With a peace in our hearts, we bring a peace to our bodies and minds, contagiously affecting the hearts, bodies, and minds of others and of other entities, countries, and places.  Obviously, peace is a cultural, judicial, political, social, and socio-economic phenomenon, but these are secondary to the importance of our inner state of stillness.  

In addition, Thich Nath Hanh, a great Buddhist Master of our time, describes the powerful effect being at peace has in changing the state of the world rather than using words, arguments, and tireless meetings to attack the issue of world peace:

“There are so many peace organizations which do not have the spirit of peace themselves, and they even find it difficult working with other peace organizations.  I think that if peace-workers are really peaceful and happy, they will radiate peace themselves.  To educate people for peace we have two alternatives: to use words, or to be peaceful ourselves and to speak with our lives and our bodies.  I think the second way is more effective.”

(qtd. in Eppsteiner 37)

        

He reveals the beauty in being at peace rather than just speaking words of peace.  It’s almost as if words of peace have empty meanings if they don’t arrive into conversation with a peace in themselves; words that come from a peaceful person ring so much louder and this ring can truly change people.          

As Dr. Mark Abramson, the teacher of a Meditation Class here at Stanford, explains, “with inner peace, the world can truly be transformed” (interview).  When we are in a place of inner love and light, peace naturally flows out of us on a human relationship level.  Below, he provides an small-scale example from our everyday lives of how being at peace can change the world:

“I truly feel that if everyone would instantaneously begin to love themselves, be more at peace, be kind and understanding of themselves, the world would change on a dime.  The world would be transformed. How could people be unkind to one another when they themselves are in the state of peace, love, and kindness?  Imagine that you’re driving in your car and in a state of mind that is internally joyful and peaceful.  Your car is in heavy traffic and you are stopped in a long line of cars on a city street.  Someone sitting in his car wants to come into the traffic line you are in from the driveway at the exit of a building complex.  You see the person waiting at the driveway as you realize they are looking for an opportunity to get into the line of traffic.  Your natural response in a peaceful, loving state of mind is to openly let this driver in your line.  You make space for them to enter the line and in doing so, you witness a smile of gratitude as he waves thanks and you acknowledge with a returning smile and wave of your own.  And it all feels good.  Now in that same situation, if you are in an angry and unpeaceful state, you don’t let the driver in your line and pretend to not even see the driver.  You stay as close to the car in front of you as it begins to move forward so that there is no possibility for any care to merge into the traffic line.  And this doesn’t feel good.”

        

(interview)

Although this situation seems minuscule when compared to peace on a worldly level, it actually does relate to the issue of world peace; the traffic we experience in our daily lives directly parallels the “traffic” we experience in our interactions between countries.  So if we are in a state of peace, we will treat our neighbors with peace, and this will transcend to a peace in our state, country, and ultimately, our world.  

How Can One Attain This Peace?

First and foremost, we need a new paradigm, a collective conscious shift in our thinking to open up to all people and the universe.  As human beings in our world, we live according to certain values that depend on our perceptions of the world, and it is very common that our paradigms in understanding the world are extremely narrow-minded.  For example, in religions, we assume that our own God is the right God while gods from other religions are wrong; in addition, we view ourselves as separate from the world and from other individuals; and lastly, we live in the mind of our future and past, a place where God does not reveal Himself.  Because of our common “tunnel vision” syndrome in perceiving the world, many of us prevent ourselves from creating an inner peace and ultimately, this manifests itself in the world.          

I will demonstrate in various sections that in seeking peace, it is essential we open to understand God as an ineffable being beyond language, words, and religions and to also experience the great manifestations of God: 1) God dwells deep within us as our

True Self, 2) God exists in our silent and deep interconnectedness with all beings, and 3)

God lives in our experience of Her and the sacred present moment.  It is when we are in this place of God within us that peace (as well as many other manifestations of God such as love, light, harmony) naturally flows out from inside.  These are all beautifully positive emotions and energies that can affect the world, opposite to those of anxiety, fear, hatred, anger, and disgust, which are all emotions that breed non-peace.

        

God As Formless And Transcendent: Dissolving Our Illusions of “My God Is The Right God”

Firstly, on a very broad level, what is God?  In the West, especially in religions such as Christianity, God is seen as a “Father in heaven,” through images, forms, and icons like those of Jesus for example.  These images and forms of God are seen as the ultimate source. Yet in the East, God is known as formless and transcendent, an essence that permeates everywhere within and without, which is often experienced through some mystical union with the divine.  In this sense, Gods are seen as manifestations of a single indescribable source -- something that is impersonal but which can be personified through various images or forms.  

One of the most famous poets and mystics of the East known as Kabir beautifully reveals in his numerous mystical poems the essence of worshipping a formless God that transcends language, thought, and even the formlessness of God.  Below, he accentuates the spirit of God that permeates all that is around us, but all that is within us as well:

The truth is you turned away yourself,

and decided to go into the dark alone.

Now you are tangled up in others, and have forgotten what you once knew,

and that is why everything you do has some weird failure in it.

Are you looking for me?  I am in the next seat.

My shoulder is against yours.

You will not find me in the stupas, not in Indian shrine rooms,

nor in synagogues, nor in cathedrals:

not in masses, nor kirtans, not in legs winding around your own neck,

nor in eating nothing but vegetables.

When you really look for me, you will see me instantly --

you will find me in the tiniest house of time.

Kabir says: Student, tell, what is God?

He is the breath inside the breath.

-Kabir

                                                        

(Krishnan)

The final line of this poem gives rise to the idea of God existing as an essence that dwells deep within us and around us and that He cannot be labeled or exist in form because

He is inconceivable and impalpable in its formlessness.  As Jung, a spiritual psychologist who believes strongly that our purpose in life is to become our True Self, explains, “God is a circle whose center is everywhere and whose circumference is nowhere” (qtd. in Frager et al. 76).

Truthfully, God is a class of all “its” own and therefore no quality or attribute can properly be spoken of God at the highest, ontological level.  We can only speak of our experience of God at the observed, experienced, and phenomenological level and all our conflicting claims about God are really but variegated human understandings of one’s own mystical subjective experience.  And yet all of these differing experiences share a single universal source; it is when we remove the walls of religions that all the scattered lights of each are one and the same, that of God.

Dr. Hajime Nakamura, professor emeritus of Tokyo University, comments on the absurdity in our attempting to define God through various ideologies:

“Ideology is merely a method of conveying something ultimate.  Since this ultimate is something like ‘void,’ it cannot be precisely expressed in words.  Therefore, in order to make men understand it as much as possible, philosophy and ideology were born.  If people would realize this, they would no longer kill each other defending the absoluteness of their way of thinking.”

                                                                

(Niwano 113)

It is in our defining God that we confine “it” to exist only within the parameters of that definition.  And by the very all-encompassing nature of God, She is without any limit, so this cannot be possible.  It is under the running sea of our theories and scientific explanations that the aboriginal abyss of the Ineffable dwells.  And as Niwano states when comparing Buddhism to most religions: “Truthfully, is it not possible that the God who created the cosmos, the God most people believe in, and the Universal Life Force of Buddhism are all but different manifestations of the same Reality?” (Niwano 77).  He elaborates further in explaining our failure to see the common link behind all religions, a great hindrance to world peace:

        

“The historic failure of religions to work together for peace, stems from the fact religious people attach importance only to formal differences of faith, without trying to see the common aspects that lie behind their respective religions.  I believe that such narrowness would disappear if they endeavored to think about the essential meaning of all religions; this would help open their minds...”

                                                                

(Niwano 74)

In addition, Jung beautifully articulates the tragedy theologians face when attempting to prove the existence of God:

“With a truly tragic delusion...theologians fail to see that it is not a matter of proving the existence of the light, but of blind people who do not know that their eyes could see.  It is high time we realize that is pointless to praise the light and preach it if nobody can see it.  It is much more needful to teach people the art of seeing.  For it is obvious that far too many people are incapable of establishing connection between the sacred figures and their own psyche...”

                                                        

(qtd. in Moacanin 65)  

        

Ultimately, God is an essence beyond everything, beyond form and formlessness.

As Joseph Campbell, a psychologist interested in the myths and meaning of life, illustrates in a PBS interview with Bill Moyers, all elements of life mask the eternity of God (Campbell Interview).  Even religion masks the transcendent, as it is just a veil for the face of the face-less and all images and icons of religions are but mere manifestations of the Image-less (Campbell Interview).  We lose sight of the essential experience of the deep mystery of God in our lives that surpasses any mental conception.  Campbell states:

“God is a thought, God is an idea, but its reference is to something that transcends all thinking.  He’s beyond being, beyond the category of being and non-being.  Is He or is He not?  Neither is nor is not...Every God, every mythology, every religion is true in this sense.  It is true as metaphorical of the human and cosmic mystery...He who thinks he knows doesn’t know.  He who knows that he doesn’t know knows.”

                                                        

(Campbell Interview)

The search for reason ends at the shore of the known; on the immense expanse beyond it only the sense of the transcendent can glide.  And this sense of the transcendent is out of place where we measure, where we weigh.  It is in this awareness of the ineffable essence of God that we part company with words.  Its essence, the tangent to the curve of human experience, lies beyond the limits of language.  “The worlds of things we perceive is but a veil.  Its flutter is music, its ornament science, but what it conceals is inscrutable.  Its silence remains unbroken; no words can carry it away” (Heschel 16).

Truly, it is in the high mountains, the rivers, lakes, trees, flowers, and animals that the essence of God is exemplified; plants are hidden, secret thoughts of God, and trees are particularly mysterious in their direct embodiment of the incomprehensible meaning of life.  God is nameless and unfathomable, an omnipresence of the mystery, a rhythmic heartbeat, an endless labyrinth, the whispering rain, an expansiveness felt inside a presence, music from a shoreless sea whose waves roar out of infinity, an invisible wind that sweeps us through the world, a beingless being deep within us, love and peace, eternal light, and an ultimate mystery that is beyond our conceptual thinking.  He is existence, She is Life, He is the Ground of all that is, She is the world, He is the earth,

She is eternal and ever-present, He is the unmoved mover that moves all things, She is a child, He is the devil, She is the force in our souls.

And yet, still...we ask: WHO IS GOD?

God As Our True Self Within

        The most fundamental manifestation of God is through the Self, the divine that lies dormant within each of us.  And it is in this place we merge with God and find inner peace, love, and light -- which can ultimately change the world on a universal level.  As

Meister Eckhart, a German mystic of Christianity, explains, “God is in everything, but God is nowhere as much as he is in the soul.  There, where time never enters, where no image shines in, in the innermost and deepest aspect of the soul, God creates the whole cosmos” (qtd. in Heschel 23).  In addition, Jung explains:

“Intellectually the Self serves to express an unknowable essence which we cannot grasp as such, since by definition it transcends our powers of comprehension.  It appears in the form that hints at a special omnipresence; that is, it manifests itself as a gigantic, symbolic human being who embraces and contains the whole cosmos.  It might equally well be called the ‘God within us.’  The beginnings of our whole psychic life seem to be inextricable rooted in this point, and all our highest and ultimate purposes seem to be striving towards it.”

(Jung B 239)

  

The Self is like the transcendent God -- everywhere and behind everything, ultimately knowable and yet simultaneously unknowable.  And the relationship between these two, the Self and God, is one of inseparability: “The soul is the light of the Godhead, and the Godhead is the soul” (Jung A 63).  So in our effort to realize our Self in life, we realize

God.  Sanford beautifully expresses that our search for God resembles the search for this depth, height, and unity in our own being, for the complete Christ-like man or Buddha figure who is waiting within us to be consciously realized and expressed in our human relationships (208).  

By aiming to unleash the hidden potential of our innermost being, we dive into the depths of the cosmic ocean and arrive at the entrance to the house of God; we find that our footsteps naturally walk alongside those of the formless footsteps of the transcendent as our attempt to embrace that eternal essence of God within us is really but an attempt to embrace God Himself.  As Barks explains, one Sufi teacher describes the great paradox of man and God: “God is the secret of human beings and human beings are the secret of God.  Of all beings only humanity can realize God and God’s wisdom.  When that happens, God is man and man, God” (Barks 123).  And this is when we open to a peace within which ultimately transcends to universal peace.

And yet, why is it that so often we seek this Self, this God within, outside of ourselves?  Rumi, a Sufi mystic and also known as one of the greatest love poets of our time, powerfully illustrates the ignorance in our hollow search for this essence outside in a poem entitled “He is With Us:”

Totally unexpected my guest arrived.

“Who is it?” asked my heart.

“The face of the moon,” said my soul.

As he entered the house,

we all ran into the street madly looking for the moon.

“I’m in here,” he was calling from inside,

but we were calling him outside unaware of his call.

All our voices became mixed together

and not one voice stood out from the others.

And He is with you means He is searching with you.

He is nearer to you than yourself.  Why look outside?

Don’t seek out there. Seek inside.

                                        

(Helminski 35)

It’s as if man seeks truth and even peace in all of the outside world in success, churches and rituals, money, and fame for example, but in reality, this true God exists within each of us as the Self, the unknowable formlessness deep within -- a place where peace endlessly flows.  This idea parallels the familiar parable of the deer -- attracted by his own sent, he searches everywhere in the woods, not knowing that the source of this fragrance lies in his own body.  And this deer is in each of us.  All our searches in life whether big or small are but mere manifestations of our search for God, our True Self, and until we discover this underlying quest, we will struggle in finding an inner peace.  

God As An Interconnectedness; Dissolving Our Illusions of Separateness

In discovering God as our inner self and as an essence beyond us, we naturally divulge our great connection and peace with all beings in the world.  A poem written by Pablo Neruda illustrates in a simple manner this idea of an unspoken union that dwells within us all when we are silent:

Now we will count to twelve

and we will all keep still.

For once the face of the earth,

let’s not speak in any language,

let’s stop for a second,

and not move our arms so much.

It would be an exotic moment

without rush, without engines;

we would all be together

in a sudden strangeness.

If we were not so single-minded

about keeping our lives moving,

and for once could do nothing,

perhaps a huge silence

might interrupt this sadness

of never understanding ourselves

and of threatening ourselves

with death.

Perhaps the earth can teach us

as when everything seems dead in winter

and later proves to be alive.

Now I’ll count up to twelve

and you keep quiet and I will go.

(unknown source)

Our faiths may be different but our souls are One, as they spill over into each other and blend.  By connecting to that inner stillness, we discover a great cosmic brotherhood that exists in this world which inspires us to be at peace with all these “brothers.”  We don’t see enemies or find hatred in our world because we see and understand our deep connection with every being.  As Heschel explains, “To our knowledge the world and the ‘I’ are two, an object and a subject; but within our wonder and places of deep peace, the world and the ‘I’ are one in being, in eternity.  We become alive to our living in the great fellowship of all beings” (Heschel 39).

In our great search for God, the Self, we find that we are not alone, we find that we are with all the world.  Once we discover our innermost harmony, we realize that it resonates with the cosmos, that it speaks a universal language without actual words.  The

Self is identical with the soul of the world and all individual souls are just part of this larger soul.  As Sanford states: “The self...which seeks to bind the opposites in us together in a unity, also seeks to bind us in unity to our fellow men” (213).  And as Niwano explains:

“When all people on earth can fathom the fundamental truth of human existence and can restore their souls and reorient their minds away from discrimination and toward a sense of oneness, true peace and real happiness will come to this world for the first time.”

(Niwano 79)

  

As children of the earth, we share this universal story of seeking and this connects us to Creation, to the sacred and the magic in every moment, and evokes in us not only the desire to participate in this vast and wondrous unfolding of Creation, but also share this beauty with others, creating a universal love and peace.  It is when we live in our fantasy of separation that we our not conscious of others and our universal search.  But when we are awake to our inner wisdom, we are able to realize that each and every one of us are identical in spirit, in essence, and in nature with the cosmic world.  In the East, it is said that in India, people greet one another by saying, “Namaste.”  This means:  “I honor the place in you where the entire universe resides.  I know the place in you of love, of light, of truth, of peace.  I honor the place within you where if you are in that place in you and I am in that place in me, there is only one of us.”  It’s as if in finding our God within, we discover the great ocean of souls that are all in search for this similar being inside, and it is in this place we can bring peace to the world.  

God As An Experience and As The Present Moment

Of the most important manifestations of the transcendent is in the essential personal and individual subjective experience with God -- whether that is achieved through a sensation of the transcendent nature of the unconscious, some mystical union with the divine, or perhaps a feeling of a sudden and unsolicited consciousness of spiritual insight -- it all comes from the same source.  People most often attribute experiences such as these to the mystical, the ineffable -- as one is incapable of using words to describe these profound moments.  It’s as if there is some knowing of the existence of a wider, subconscious dimension of the self that is deafening to the heart, some sense of awe and realization of wonder in the faceless face of the mysterious, some indescribable experience in which our personal identity seems to merge with a reality far beyond itself, or some sense of a presence other than our self breathing our same breath. The capacity for such awareness lies within each person, and truly, it is our purpose to unleash this awareness so that we may bring an awareness of God within and around us to our daily lives, ultimately affecting the state of the world.  

God does not manifest Himself through a faith or belief, but rather through the experience and participation in His great and mysterious creation of life.  As Jung states “in religious matters it is a well-known fact that we cannot understand a thing until we have experienced it inwardly” (qtd. in Jacobi 110).  And Heschel explains:

“Of what avail...are opinions, words, dogmas?  In the confinement of our study rooms, our knowledge seems to us a pillar of light.  But when we stand at the door which opens out to the infinite, we realize that all concepts are but glittering motes that populate a sunbeam.”

(qtd. in Merkle 108)  

We cannot understand God’s nature unless we can know such an unknown essence inwardly through a personal experience.  The god-image isn’t just a reflection of what man believes him to be, but merely a vehicle to experience the image-less because how can we really know exactly what God is even when we directly experience Her divine presence.  We only know that He exists everywhere in everything; He is inside each of us but is incomprehensible at the same time, so we simply just participate in the beautiful magical creation He mended, mends, and will mend with His hands.

Experience is the ultimate vehicle and manifestation of the transcendental nature of God.  Opening our paradigm to see that God is in everything, we realize that She is in every moment -- so we experience Her at all times whether the moment is good or bad. And it is when we are fully present and immersed in “the moment” that we can access all bodies, vehicles, channels, and manifestations of God.  Maslow discusses this as experiencing self-actualization in the God realm: being fully, vividly, selflessly present, with full concentration, total absorption, and without self-consciousness -- it is at this moment of experiencing that a person is wholly and fully human and overflowing with love, peace, and light (Welwood 45).  And it is at this moment that we are One with God and all the world.  

                .

Bringing It All Together For World Peace

In closing, God is everywhere in everything, not just within the manifestations of the connection with all beings and the experience of Him and the present moment. Everything masks the ultimate source and light of God but nowhere does She dwell as much as She does in each of us as our True Self.  Although not all of us may be aware of this, we have all been in search of this same universal truth -- God, the Self, enlightenment, the God within.  It is all the same -- there exists an inherent cosmic thread of the spiritual quest which begins and ends in a empty fullness, a place of the

Inconceivable out of which things go, come, and return; an omnipresent relentless desire burns in us to know and experience who we are in light of our pursuit of the transcendent and eternal quest for self-discovery.  

And it is vital that we develop our own capacity for inner vision to experience this mysterium magnum, the cosmic reality, for this is what connects us with the divine, the transcendent, the ineffable, the world, and our Self, God.  In our lives, it is in those brief but timeless moments of transcendence that knowledge, ideas, facts, right and wrong, and good and bad cease to be of importance; so let us absorb those indescribable, direct moments that surpass thought, language, and words so we can experience the void, the numinous, the Self, and the great oneness with God, breathing in His intrinsic rhythm of the natural dance of existence.  Let us absorb those moments when soul and sky are silent together in Her thousand-eyed universe and embrace the rush of Her eternal stillness.  

It is in these moments that God’s peace can foster deep within us so that we can perhaps bridge the gap between inner peace and world peace.  Truthfully, there is no way to world peace.  Peace is the way, it is a state of being that must first be developped within each of us in order for universal peace to exist in this world.

Works Cited:

Barks, Coleman.  The Illuminated Rumi.  New York: Broadway Books, 1997.

Eppsteiner, Fred.  The Path of Compassion: Writings on Socially Engaged Buddhism. Berkeley California: Parallax Press, 1985.  

Frager, Robert, and Fadiman, James.  Personality and Personal Growth.  New York: Addison Wesley Longman, Inc., 1998.

Helminski, Kabir Edmund.  Love is a Stranger: Selected Lyrical Poetry of Jelaluddin Rumi.  Boston: Shambhala, 2000.

Heschel, Abraham Joshua.  Man is Not Alone: A Philosophy of Religion.  New York: Farrar, Straus & Young, Inc., 1951.

Jacobi, Jolandi.  The Way of Individuation.  New York: Harcourt, Brace & World, Inc., 1965.

Jaffe, Aniela.  C. G. Jung: Word and Image.  New Jersey: Princeton University Press, 1979.  

A. Jung, Carl G..  Psychology and the East: The Collected Works of C. G. Jung Volumes 10, 11, 13, and 18.  New Jersey: Princeton University Press, 1978.

B. Jung, Carl G..  Two Essays on Analytical Psychology: The Collected Works of C. G.

Jung Volume 7.  New Jersey: Princeton University Press, 1966.

F. Jung, Carl G..  Memories, Dreams, Reflections.  New York: Random House Inc., 1961.

Kraft, Kenneth.  Inner Peace, World Peace: Essays on Buddhism and Nonviolence. New

York: New York Press, 1992.

Krishnan, Rejender.  “The Mystic Poet.”  .

Merkle, John C..  Abraham Joshua Heschel: Exploring His Life and Thought.

New York: Macmillan Publishing Company, 1985.

Moacanin, Radmila.  Jung’s Psychology and Tibetan Buddhism: Western and Eastern Paths to the Heart.  London: Wisdom Publications, 1986.

Niwano, Nikkyo.  A Buddhist Approach to Peace.  Toyko: Kosei Publishing Co., 1977.

Sanford, John A.  Dreams: God’s Forgotten Language.  New York: J.B. Lippencott Company, 1986.

Weil, Pierre.  The Art of Living in Peace: Guide to Education For a Culture of Peace. Unipaix Belgium: UNESCO Publishing, 2002.

Welwood, John.  Toward a Psychology of Awakening.  Boston: Shambhala

Publications, 2000.

Video: Joseph Campbell PBS Interview with Bill Moyers.  Masks of Eternity

Volume 6. (This is the only information I know)

Interview with Dr. Mark Abramson (teacher of Mindfulness: Stressed-Based Reduction

Program in Medicine Class)

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