“Words create worlds,” said Rabbi Abraham Joshua Heschel.
Are we in a fight for humanity? You bet your life we are. In 1973 Bob Marley & Peter Tosh wrote the lyrics:
Get up, stand up, stand up for your rights!
Get up, stand up, stand up for your rights!
Get up, stand up, stand up for your rights!
Get up, stand up, don’t give up the fight!
Is fight the right word? Maybe there is a time to fight, even if you are a pacifist, but what does it mean to fight?
Maybe fight is not the right word, as it conjures up opposition and separation – and that is the very thing that we are “fighting” against. There is a quote, often attributed to Mother Teresa, “I was once asked why I don’t participate in anti-war demonstrations. I said that I will never do that, but as soon as you have a pro-peace rally, I’ll be there.” This captures the danger of fighting against something. Nietzsche warns us, “Whoever fights monsters should see to it that in the process he does not become a monster. And when you look long into an abyss, the abyss also looks into you.” And yet, how do we respond to the growing fascism in the world and our history of colonialism and racial oppression and genocide? We have never recovered from racism, we have never fully addressed it. We are in the midst of a pandemic from Coronavirus COVID-19, and yet we are suffering from a re-infection of “the plague bacillus” of fascism. Are not the risks of racism and fascism such that all human beings with a heart must necessarily “Get up, stand up, stand up for your rights?”
Carl Jung’s 1946 essay, “The Fight Against the Shadow,” actually argues not so much for a fight against something outside in the world, but rather an internal struggle to acknowledge, own, and integrate one’s own shadow. While Jung comments on mass psychology and group psychosis following a fascist leader. He wrote that Hitler had an “unadapted, irresponsible, psychopathic personality, full of empty, infantile fantasies, but cursed with the keen intuition of a rat or a guttersnipe.” He also wrote that the reason that Hitler was so successful was because he “represented the shadow, the inferior part of everybody’s personality…and this was another reason why they fell for him.” Jung seems to assume that the fight had to be done in the outside world, but that the cause and the ultimate cure had to do with each individual’s inner fight against their own shadow, to acknowledge, to accept, and to integrate so that one is conscious of this inner darkness within the heart of humanity rather than unconsciously acting it out in the world. He calls this a “moral evaluation,” and an “ethical responsibility.” He notes that the people who are capable of this are often not the political leaders, but the “moral leaders of mankind.” The “maintenance and further development of civilization depends on such individuals” to act in these roles of moral evaluation and ethical responsibility. Jung’s defense against mass movements and collective psychosis resides in the strength of individuals to face their own darkness, for only one who has stood up to one’s own darkness can stand up to another’s darkness. As Jung wrote, “One does not become enlightened by imagining figures of light, but by making darkness conscious. The latter procedure, however, is disagreeable and therefore not popular.”
Jung reorients us to the inner fight as well as the outer fight. From this perspective, we are the barbarians, they are not out there. The word barbarian originally meant “all that are not Greek,” and came from the Proto-Indo-European root “*barbar- echoic of unintelligible speech of foreigners.” A barbarian was originally just someone “other” than you whose speech you were to ignorant to understand. Somewhere along the way, though, we projected our shadow onto the other and imagined they were the ignorant and dangerous one. Look at the murder and pillage that the colonial empires of Europe let forth upon the world. When Jung met Ochwiay Biano (Mountain Lake) of the Taos Pueblo in Southwestern United States, he was told how the non-European sees the European.
“See…how cruel the whites look. Their lips are thin, their noses sharp, their faces furrowed and distorted by folds. Their eyes have a staring expression; they are always seeking something. What are they seeking? The whites always want something; they are always uneasy and restless. We do not know what they want. We do not understand them. We think they are mad.”
Perhaps Western civilization is not only barbaric and mad, but also sick. We evaluate the health of countries primarily by their economies. Economies are not people. As we have seen with the Coronavirus COVID-19, our health care systems, educational systems, our systems of justice, even our economic systems – were all in ill health and fractured. A few weeks of interruption of the economic machine and everything was revealed to be so very fragile and weak where we thought it was strong. “Civilized” people look with disdain and horror at earlier civilizations that sacrificed animals or people to the gods, however the Economy demands human sacrifices – homelessness, underfunded health care systems, underfunded education systems, the rape of the environment. If another civilization comes after this one, surely they will see us as mad, primitive, barbaric, worshipping false idols of money and profit at all costs, even the cost of our own humanity and our own home, Mother Earth.
Rebecca Solnit writes “Who Will Win the Fight for a Post-Coronavirus America?” in The New York Times, 3/29/20:
Every disaster shakes loose the old order: The sudden catastrophe changes the rules and demands new and different responses, but what those will be are the subject of a battle. These disruptions shift people’s sense of who they and their society are, what matters and what’s possible, and lead, often, to deeper and more lasting change, sometimes to regime change. Many disasters unfold like revolutions; the past gives us many examples of calamities that led to lasting national change.
How can we fight against this inner and outer madness that is the very structure of our economic civilization? As Charles Eisenstein writes, all the problems that we are facing are all part of one root problem: separation; and the only solution is that we need to move from separation to “interbeing.”
This book is a guide from the old story, through the empty space between stories, and into a new story. It addresses the reader as a subject of this transition personally, and as an agent of transition—for other people, for our society, and for our planet. Like the crisis, the transition we face goes all the way to the bottom. Internally, it is nothing less than a transformation in the experience of being alive. Externally, it is nothing less than a transformation of humanity’s role on planet Earth.
Jung and Eisenstein point out that we do not know who we are and this ignorance is killing us – it leads to fascism, racism, plundering the environment, it leads to us seeing human beings and the environment as “other” as we only focus on this littlest, meanest little part of our larger humanity, our ego. We do not know who we are and this ignorance is killing us and turning our lives and world into a living hell.
Rob Riemen picks up this theme that we have forgotten our humanity. His book, To Fight Against this Age: On Fascism and Humanism takes on the task of a response to the growing rise of fascism and the response being to reinvest in a kind of spiritual humanism. Perhaps, then, our fight is not against fascism so much as it is for every individual to have the right to choose the human, to choose humanism. This is not the kind of humanism that fundamentalists fear – although I am not exactly sure what they have to be afraid of, other than losing control of control.
Our true identity is determined not by nationality, origin, language, belief, income, race, or any way in which people differ from one another, but precisely by what unites us and makes the unity of mankind possible: universal spiritual values that shape human dignity and that every man can adopt.
This kind of humanism recognizes our sacred nature – a sacred humanism, a sacralizing of humanity. Riemen writes that some of the ways we can continue to rehumanize ourselves is through the arts, the humanities, and by learning from history. He also writes that we must have qualitative values, valuing the things that can be felt, but cannot be counted. He critiques a purely business or scientific view of humanity reduced to dollars, numbers, and percentages.
The religions tell us about the sacred, but if a religion leaves out the sacredness of humanity, it literally has no place on Earth. In promoting the idea of a sacred humanity, I am not speaking of one people’s religion, I am speaking of the religion of One people, a religion of humanity that recognizes the sacred in all human beings, in all beings, and in all the Earth.
I am working with Joseph Rael (Beautiful Painted Arrow) over the last six years. The kind of work I do with him is listening, writing, and reading. The work that is most important to him is world peace and he was recognized by the United Nations for this work. Joseph’s grandfather used to say to him, “work is worship,” and that is the kind of work we do together – worship.
When Joseph had his vision of a Sound Peace Chamber in 1983 (a circular structure, half above ground, half below, with men and women sitting in a circle and chanting for world peace), he took a year looking for the best place to build it. After one year, the Spirit Elders came to him and asked why he hadn’t built it yet. Joseph said he was looking for the perfect place. The response was a beam of light that came from the Heavens to Earth and landed in his backyard. It turns out that the work for peace begins at home – in your own backyard!
Joseph learned, in the Tiwa language of Picuris Pueblo, that the name for God is Wah-Mah-Chi, which translates as Breath-Matter-Movement. This tells us that our breath, inspiration and expiration is sacred and holy. This also tells us that our matter, far from being dead or a neutral resource, is alive as well, and full of vital spirit. Movement, too, all of our movements and the way we touch each other is meant to be inspired and full of divinity. In the Tiwa linguistic world, everything is God – just as in the non-dual philosophies such as tantra and Non-dual Shaivism. God is not out there, God is everywhere. The question then is on what do we place value? What do we invest in?
Our contemporary civilization invests in money, economic growth, building capital. While the United States of America is often considered by many to be a “Christian” nation, it is actually a nation of heretics if money is placed before God and before humanity, because humanity is one of the homes of God on Earth. In The Heart of Darkness, Joseph Conrad wrote, “This also has been one of the dark places of the earth.” The question is what “this” refers to – is it inner Africa; up river; is it the pagan African people who are physically “dark;” is it King Leopold’s Ghost, the colonial conquest of Africa; or is it simply the darkness in our own hearts when we cease to honor the spiritual humanity of ourselves and others?
Psychoanalyst Robert Stoller describes the motivation behind dehumanization and objectification of others: “we anatomize them … we deprive others of their fullness.” As I wrote in Re-humanizing Medicine,
“Stoller believes that reducing the other to a body part or replacing a relationship with an object is a psychological defense against the anxiety of relationship. The risk is that the process of dehumanization goes both ways. One cannot dehumanize someone and remain human oneself. It is not a human action to treat someone else as an object.”
Stoller writes that the act of dehumanizing another “dehumanizes the dehumanizer.” The colonial project of conquest, plundering resources, slavery, forced conversion to Christianity, the outlaw of indigenous languages and religions, and genocide, both cultural and literal, against indigenous peoples created a vast dead zone on the planet Earth, a vast zone of dehumanization and de-spiritualization, a hell on Earth. What does it matter if one is rich if one lives in hell? The outlaw of indigenous languages and spiritual practices, as in the United States until 1978, was a war against words because it was known on some level that words create worlds. The colonizers took the words right out of the indigenous peoples’ mouths and substituted their own words as they renamed and over-named the landscape in an attempt to make pale copies of the places they came from and from rulers, kings, and queens. Colonizers and colonized were both, thus, dehumanized.
How do we fight against dehumanization? Is it ever human to fight? Or is the method, rather to get up, stand up, stand up for your rights – your human rights? We must choose the human, not the dehumanized. We must choose to re-invest in humanity by seeing the divinity within Breath-Matter-Movement. Is it possible to get up, stand up, stand up for your rights without turning it into a fight? What does it mean to fight?
Old English feohtan ”to combat, contend with weapons, strive; attack; gain by fighting, win” … from Proto-Germanic *fe(u)hta … probably from PIE *pek- (2) “to comb, to pluck out” wool or hair (source also of Lithuanian pėšti”to pluck,” Greek pekein ”to comb, shear,” pekos ”fleece, wool;” Persian pashm ”wool, down,” Latin pectere ”to comb,” Sanskrit paksman- ”eyebrows, hair”). Apparently the notion is “pulling roughly,” or “to tear out one another’s hair.”
How do we make sense of the etymology of the word, fight, referring to pulling hair? We can turn to Ayenwathaaa or Aiionwatha, whom we know in English as Hiawatha. While his life and words and legend belong to the Haudenosaunee, the six nations of the Iroquois Confederacy: Mohawk, Onondaga, Oneida, Cayuga, Seneca, and Tuscarora peoples, The Great Law of Peace (Kayanerenkó:wa) is said to be one of the inspirations for the Constitution of the United States of America (See the enlightening new book by Glenn Aparicio Parry, Original Politics: Making America Sacred Again).
War & peace, fighting & working are all tangled up. Hiawatha can be translated as “He Who Combs.” He is called this because he was tasked with helping Great Peacemaker bring the New Mind, the Great Law of Peace, to the minds of humanity – however, he must first comb the snakes out of the greatest opponent to the New Mind, Atotarho. Hiawatha was living a life of dehumanization and depravity prior to meeting Great Peacemaker, in some version of the story he was even a cannibal – a thing that feeds on humanity. When Great Peacemaker explained the Great Law of Peace to him, Hiawatha said, “I take hold, I grasp it. . . . Now what work is there for us to do?” The work he takes on is to bring the New Mind of to those who have become dehumanized, who have lost their connection and memory of their own divinity. There are no enemies to the Great Law of Peace, only opponents, because once a human being makes the choice to be a spiritual human, to grasp a hold of the New Mind and the Great Law of Peace, that person becomes a carrier of Peace. Jacob Needleman, in discussing this story, writes that “man must experience himself as the force that resists the good.” The beauty of this story, and by story I do not mean fiction, I mean medicine, is that no one is forever lost, even the most depraved has the hope of redemption. As Joseph Rael says, Wah-Mah-Chi holds back a place of goodness in our hearts, no matter what we have done, no matter what we have seen. Needleman sees in Hiawatha’s struggle to re-find this goodness within his heart the struggle that we, as citizens of the United States of America, must go through as well for our crimes against humanity.
Here…the legend speaks of a human crime for which no ordinary action can atone. Here the story may well be heard as speaking to our own remorse as we see in a clear light what has been done to an entire people. And here the tale echoes the constitutive legend of our own culture—the crime for which no ordinary action can atone, a level of self-remorse which demands of man an action of an entirely new quality. And for this action the man needs now to turn to the greatness he has seen in himself.
In Joseph Campbell’s hero’s journey model one of the stages before being able to return home is atonement, or as Campbell sometimes wrote, at-one-ment. We must do the work of the heart to atone for our own sins as well as those of our ancestors and culture. To do this means we must become at-one with them, we must bring together both sides of the wound, as was done in the Truth & Reconciliation work in South Africa after apartheid. Perhaps this is a way to look at our culture and society know, the places where we see separation are really two sides of the whole which the wound has cut apart. To pull further from each other only leads to deeper wounding. Also, continuing with this metaphor, we cannot simply force the edges of the wound together, without cleaning and what surgeons call “approximating” the edges of the wound, full-thickness from the base of the wound to the superficial edges – together. We are all wounded and we are all part of the wound and our healing cannot be done individually, it is only through collective healing that we can bring the division of the wound back together into a whole. Needleman and Hiawatha learn that the wound will be healed through the new idea of peace, an idea that is a power.
The New Mind has come to you . . . and you are miserable because the New Mind does not live at ease with old memories . . . Now you will work with me to bring justice and peace to those places where you have done injury to man. We will work together to bring to the earth the new idea of the peace that is power. Such is the work given to man by the Creator of Life.
Needleman sees that we need a re-spiritualization of ourselves as human beings and or our democracy. Joseph Rael and I talk about the idea of Spiritual Democracy, in our book, Becoming Medicine: Pathways of Initiation into a Living Spirituality. I came across this term in Steven Herrmann, Spiritual Democracy: The Wisdom of Early American Visionaries for the Journey Forwardand Herrmann found it in Walt Whitman’s writing.
Adopting the big idea of Spiritual Democracy, the realization of oneness of humanity with the universe and all its forces, can help people feel joy, peace, and interconnectedness on an individual basis. It can also inspire us to undertake sacred activism, the channeling of such forces into callings that are compassionate, just, and of equitable heart and conscience, and give us some tools to start solving some of these grave global problems, while uniting people on the planet.
“The written word, the spoken word,” writes psychiatrist Paul Fleischman, “is like a hand feeling its way into a dark room, looking for a switch.” The switch that we are looking for is the one that turns on and illuminates our shared sacred humanity. We are not alone in this quest, as Fleischman writes in his book, Cultivating Inner Peace: Exploring the Psychology, Wisdom and poetry of Gandhi, Thoreau, the Buddha and Others,
Shakers corresponded with Count Leo Tolstoy. Tolstoy’s book was one that transformed Gandhi, and Shaker and Gandhian ideas re-molded Count Tolstoy into a Christian peasant Tolstoy. Whitman and Thoreau met and influenced each other, and Thoreau’s “Civil Disobedience” became the manifesto for Gandhi’s social action. Scott and Helen Nearing read Whitman and Thoreau, as did Rabindranath Tagore. Tagore and Gandhi had a long relationship. John Muir’s favorite author was Thoreau. Thoreau “carried Leaves of Grass around Concord like a red flag.” Seekers of peace read each other, write to each other, influence each other. The quiet life of inner peace isn’t a vacuum.
In Walking the Medicine Wheel: Healing Trauma & PTSD, Joseph told us that we are all brothers and sisters. He says, “I am my brother’s keeper,” thus contradicting the first documented murder in the Biblical tradition. After Cain has killed his brother, Abel, God asks Cain where his brother is. Cain says “Am I my brother’s keeper?” Joseph would say, “Yes, I am my brother’s keeper!” In Becoming Medicine, we move from us being brothers and sisters to us all being One, an identity of non-duality.
Joseph told me, when we were working on Walking the Medicine Wheel for veterans, that every veteran should get their DNA analyzed through National Genographic’s program, so that they would learn that we are all brothers and sisters, we all originally come from Africa. We know this is true through genetic science and the migrations of peoples. We also, literally, all have common human ancestors. We are all the sons and daughters of Mitochondrial Eve, who lived in Africa about two hundred thousand years ago. We also are all the sons and daughters of Y Chromosome Adam who lived between 150,000 and 300,000 years ago. Mitochondrial Eve’s initials are ME – this reminds us that we are all not just one family, but we are all One. Mother Earth’s initials are also ME, thus we are all relatives of the Earth and are One with the Earth. We are made of the Earth and the Earth moves from place to place through our Breath-Matter-Movement.
We all come from Africa and Joseph says that when he was growing up the Pueblo people would refer to Black people as “our ancestors,” recognizing that we are all related and honoring the Black people and Africa as our common homeland. And where did Africa come from? Africa and all the continents were once all part of One continent, Pangea, which slowly broke apart and is slowly coming back together to reunite in Pangea Ultima.
We have a choice in this life, do we want to be Lumpers and Splitters? This is a concept Charles Darwin described in determining whether two individuals are part of one species or two different species. He noticed that some biologists tended to focus on small difference and others focused on large similarities. Science works, largely, through separation and differences. When you are doing science, it can be good to be a Splitter. However, when you are doing humanity, it is better to be a Lumper, and to see our common spiritual humanity. Another word for “doing humanity” is mysticism. Mysticism is the spiritual practice of being a Lumper, of attaining a sense of peace and unity – what is sometimes called, non-duality. Joseph Rael and I have chapters devoted to becoming a visionary, becoming a shaman, and becoming a mystic and really all of these are about another thing that Joseph often says, becoming a true human.
We must reinvest in our humanity, in our spiritual humanity. To reinvest means we need to take what we consider “mine” and we need to think of it, instead as “ours.” We are out of balance. We have too much energy going into separation, isolation, and hoarding. Our view of the economy and life as always moving toward some imagined future of better profits and no pain is obsolete. Our economy and civilization is based upon expansion. There never was any “empty” land to expand into, it was only other people’s land that we took, stole, signed treaties for and then broke later when convenient. Western civilization has stolen, pilfered, raped, and mutilated the earth and in doing this we have tortured and distorted our own humanity. Who will stand up for humanity? Who will get up, stand up for humanity. We must re-invest in humanity and that begins with you, that begins with me, that begins with us.
But if you know what life is worth
You will look for yours on earth
And now you see the light
You stand up for your rights. Jah!
I have been writing on this topic of how our “words create worlds” in relation to our spiritual and political situation. In working with Joseph Rael, writing Becoming Medicine: Pathways of Initiation into a Living Spirituality, I felt compelled to write about the responsibility of mystical, visionary, and shamanic experience—that we must work toward “Spiritual Democracy.” At its deepest point, mystical experience leads to an awareness that we are all one and this comes with a responsibility to challenge words of separation which ultimately lead to fascism. Mystical experience is a pathway that leads us to question who we are and gives us a responsibility to use our words wisely to create worlds where we are becoming the medicine that our world needs. As Rumi says, “We are pain and what cures the pain.”
 Life Between the Trees blog. I first came across a shorter instance of this quote in the Omid Safi reference below.
 Bob Marley & Peter Tosh, “Get Up, Stand Up,” from the album, Burnin’ (1973).
 This quote is popularly attributed to Mother Teresa. The Mother Teresa of Calcutta Center site says that it is falsely attributed to her and that it is “significantly paraphrased versions or personal interpretations of statements Mother Teresa made; they are not her authentic words.” However the page does not say what the original quote or statement was. https://www.motherteresa.org/08_info/Quotesf.html She did speak out for peace, as in this letter to George Bush and Saddam Hussein in January 1991, “Please choose the way of peace… In the short term there may be winners and losers in this war that we all dread. But that never can, nor never will justify the suffering, pain and loss of life your weapons will cause.” “10 inspiring quotes by Mother Teresa,” curated by Jessica Durando, USA Today, published August 26, 2014, https://www.usatoday.com/story/news/nation-now/2014/08/26/mother-teresa-quotes/14364401/
 Nietzsche, Beyond Good and Evil, p. 134? What edition? Kaufmann translation?
 Camus, The Plague, 308.
 Carl G. Jung, “The Fight Against the Shadow,” Civilization in Transition, Second Edition, CW20, page 223.
 Ibid., 221.
 Carl G. Jung, Alchemical Studies, CW13, pages 265-266.
 Ochwiay Biano, quoted in Carl G. Jung, Memories, Dreams, Reflections, 247-248.
 Charles Eisenstein, The More Beautiful World Our Hearts Know Is Possible, 6.
 Rob Riemen, To Fight Against This Age, 67.
 Robert Stoller, Observing the Erotic Imagination (New Haven:Yale University Press, 1992), 32.
 David R. Kopacz, Re-humanizing Medicine: A Holistic Framework for Transformation of Your Self, Your Practice, and the Culture of Medicine, 2014, 34-35.
 Stoller, 32.
 Glenn Aparicio Parry, Original Politics: Making America Sacred Again. New York: Select Books, 2020.
 Needleman, Jacob. The American Soul: Rediscovering the Wisdom of the Founders. New York: Jeremy P. Tarcher/Putnam, 2003., 225
 Needleman, 225.
 Needleman, 230.
 see Kopacz & Rael, chapter “Story Medicine,” in Becoming Medicine: Pathways of a Living Spirituality, 2020.
 Kopacz & Rael, Walking the Medicine Wheel: Healing Trauma & PTSD, 254.
 Needleman, 223-224.
 Needleman, 224.
 Steven Herrmann, Spiritual Democracy: The Wisdom of Early American Visionaries for the Journey Forward, xiii.
 Fleischman, Cultivating Inner Peace, 101–02.
 Ibid., 101–02.
 See Kopacz & Rael, Becoming Medicine, 368, 424-425.
 See Kopacz & Rael, Becoming Medicine, 361-379.
 Bob Marley & Peter Tosh, “Get Up, Stand Up,” from the album, Burnin’ (1973). “‘Get Up, Stand Up’ was also the last song Marley ever performed on stage, on 23 September 1980 at the Stanley Theater, now the Benedum Center in Pittsburgh, Pennsylvania,” (Wikipedia, “Get Up, Stand Up,” https://en.wikipedia.org/wiki/Get_Up,_Stand_Up, accessed 6/6/20.
 Rumi, “We are the mirror as well as the face in it,” The Essential Rumi, trans. Coleman Barks, 106.