Support the publication of a Bioregional Bundle, which includes art, poetry, ideas and practices for reinhabitation or living-in-place.

A Kickstarter campaign finishing on Wednesday, May 18, 2016. New Paltz, NY

https://www.kickstarter.com/projects/1569534818/reinhabitat-the-hudson-estuary?ref=nav_search

More at: https://www.kickstarter.com/projects/1569534818/reinhabitat-the-hudson-estuary?ref=card

July 6, 2015 – A NASA camera on the Deep Space Climate Observatory satellite has returned its first view of the entire sunlit side of Earth from one million miles away.
https://www.nasa.gov/image-feature/nasa-captures-epic-earth-image

Happy Earth Day 2016! I thought this was beautifully articulated today by The Gaia Foundation in London.

What is Earth Jurisprudence?

In response to the multiple eco-social crises we face today, cultural historian and Gaia patron, Thomas Berry, called for a paradigm shift from a human-centred to an Earth-centred world view. Thomas believed, as we do, that today we need an Earth Jurisprudence – a deep philosophy and a way of governing our societies that recognises that the Earth is the primary source of the laws we must live by.

The Earth’s laws govern life on our planet, including our own. We are born into a lawful and ordered Universe and our responsibility as one of many species is to understand and respect these laws and living processes. Our governance systems need to be derived from these laws and our ways of life guided by them. Indigenous peoples who maintain their ways of life recognise this reality. The violation of these laws, as we are now witnessing, leads to ecological, climatic, social, and economic chaos.

This understanding, that human well-being is intrinsically linked to the well-being of Earth, is common to indigenous cultures and the way in which humans have understood our place in the world for most of our history. The idea that humans are superior and unaccountable to Nature rather than inextricably part of her, has led to a planetary crisis.  We have become profoundly disconnected from the Earth and treat the Earth as a collection of objects or ‘resources’ to be used rather than a community to which we belong.

Earth Jurisprudence acknowledges that the good of the whole takes precedence over the good of the individual elements. This is the foundational thought for the transition away from an extractive relationship with our planet and each other, fostered by the modern industrial society and the ideology of the growth economy. The way we govern ourselves needs to embody an ethical code of practice which requires us to live according to Nature’s laws for the well-being of the whole of Earth Community and future generations of all species.

More to explore through their work at The Gaia Foundation: https://us2.campaign-archive1.com/?u=02c4daf3f04db09cb03d78dc8&id=0a94625203&e=d742d2ce4c

They are talks delivered at the Cathedral of St John the Divine in New York City where Thomas Berry was a Canon and an advisor to the Dean James Parks Morton in the 1970s & 1980s.

It will be interesting to hear what ideas were present to Thomas that he would later develop.

The full list is below. Please visit the website for the live links: https://www.thomasberry.org/Biography/reflections.html

Audio Recordings

• Advent (November 28, 1976)
• Advent (December 5, 1976)
• Advent (December 12, 1976)
• Spiritual Traditions (March 4, 1979)
• Ecology, Religion, Peace (May 18, 1980)
• Spirituality and Ecology (November 8, 1981) (read transcript)
• The Earth Community as the Source of Christian Unity (January 23, 1983) (read transcript)
• Teilhard de Chardin (February 19, 1984)
• The Epiphany (February 10, 1985)
• 11am Service (February 16, 1986)
• New York in History and Nature (April 10, 1988)
• Moment of Grace — Earth Mass and Celebration of Thomas Berry’s 80th Birthday (October 2, 1994) (view photos from event)

Written Transcripts

• Bioregions: The Context for Re-inhabiting the Earth
• The Earth Community as the Source of Christian Unity (January 23, 1983) (listen to audio recording)
• The Ecological Age
• Gaia Institute Lectures (September 28, 1985)
• The New Story: Comments on the Origin, Identification and Transmission of Values
• Perspectives on Creativity: Openness to a Free Future (June 1980)
• Spirituality and Ecology (November 8, 1981) (listen to audio recording)

Thomas Berry touches my life in three ways – in what he says with his clear mind, how he says it with his warm heart, and how he has inspired and activated me to transform my own life and work.

Thomas Berry greets Allysyn Kiplinger at the 2001 cosmology conference, Berkeley, CA (Photo by Caroline Webb, 2001)

A Clear Mind: What Thomas Says
Thomas’s intellectual understanding of the human adventure and his ability to synthesize and extend my understanding of humanity has been invaluable. Thomas feels native and “famili-ar” to me, like a member of my family, when he speaks of the evolutionary achievement of our amazing and highly unique human body, the variety of human cultural achievement through time, as well as the need to work together as one human family for our common future.

See, I was raised by a single mom who was ever interested in the human story. As a child I was taken to museums, operas, plays, churches, synagogues, shrines, tea gardens, pow-wows, unique markets, national monuments and parks all over America – anything that expressed the endless variety of humanity. I guess I extended my mom’s legacy when I chose to major in anthropology at UC Berkeley. My course of study included social, cultural, linguistic, anatomical, as well as the artifactual understanding of humanity. So when I encountered Thomas he seemed to speak my language.

He is unafraid to clearly state the awful news of the era without hyperbole or drama. He has synthesized and framed common knowledge to reveal a new perspective of the future that is reassuring and accessible to all.

Given the power of his intellect, I find it curious that I entered his work through the doorway of spirituality. Initially my attraction to Matthew Fox and creation spirituality led me to Brian Swimme who introduced me to Thomas’s great work.

A Warm Heart: How Thomas Says It
My direct experience of meeting Thomas has been as influential as reading his published works: for me, how something is said, in person, is as important as what is written or published. The half-dozen times we’ve met I’ve been impressed by, what I can only call, “the fullness of his humanity”. I remember one late-night chat a few of us had with him, at a silent retreat, in the front parlor of the Santa Sabina Center in San Rafael, California in October of 1998. He spoke with a pixie-like-glint in his eyes and a smile on his face – as if he had a secret surprise that he could barely contain. He was chatty, curious of our stories, and always patient with our questions. He was full of humor, grace, charm, depth, and warmth even as he challenged our occluded Old Story assumptions. He expressed himself with an all-too-rare integration between “heart” and “mind” that has allowed me to trust him and follow the fullness of his vision for the Earth community.

In India there is an ancient spiritual practice called “darshan.” It is a form of face-to-face, in-person blessing and transmission between a teacher and student. I suppose that is one way to describe what I have experienced with Thomas: I feel blessed by his writings as well as his personhood.

Inspiration and Activation
Thomas’s words and presence have given me direction. He has activated, what I think, in my heart of hearts is, my life’s work.

In 1994 I was “fresh off the boat” from my year-and-a-half-abroad at Schumacher College in England. I had just enrolled in Brian Swimme’s first class at CIIS. (Could someone do a tribute to Brian Swimme, please?) On October 20th Brian announced that we might have a surprise guest lecturer. Sure enough, Thomas sauntered in partway through Brian’s first lecture of the evening. When it was his turn Thomas talked about how the human species was “disrupting the Earth processes”. He talked about the history of the chemical industry and the role of the US Constitution in Earth jurisprudence; he used phrases like “deep cultural pathology” and “soul loss” in relation to the impoverishment of the natural world; he reminded us that humans are a subset of the Earth Community, and that the planet will never function in the future as it has in the past. While none of the information was particularly new to me it was shocking and disturbing to get it all in one quick dose. His story was so dire. At the break I nervously wandered up to him and meekly asked, “Given all this bad news how are we supposed to live? How shall we proceed?” Calmly and quietly, and rather nonchalantly, he answered, “We have to live and act knowing that how we are living and acting is not the way we should be living.”

Ah! Of course, how things are is not the way they should be. With his answer he magically transmitted to me a larger vision of the world, perhaps a new cosmology, that gave permission and offered forgiveness for the present historical moment without particular blame or anger. We need to keep our eyes on the prize, and stay focused to how we should be living, on how the world should be, on new cultural patterns. I thought the world was in a mess because we didn’t have enough facts and information. But that evening I really “got” that it wasn’t about information so much as the cultural framework, or story, that framed our way of organizing the world. That evening Thomas gave me a lifeboat called “Forgiveness for the Old Story” that has allowed me to voyage from the terminal Cenozoic Era to the emerging Ecozoic Era.

Thomas helped inspire me to get an M.A. with Brian Swimme at CIIS. His vision has led me to conferences, workshops, and gatherings in Oldenburg, Blairstown, Louisville, Denver, New York, San Rafael, Santa Cruz, Sebastopol, Palo Alto, and Oakland. Almost all my friend’s are Thomas Berry admirers so we have a wonderful rich language with which to communicate about the Human as well as the More-than-Human world. I am haunted, in a good way, by Thomas’s neologism the “Ecozoic Era” and have reached out to others, like Herman Greene, who actively and professionally uses the term. I have a vision for an organization called “The Ecozoic Center of the San Francisco Bay Area”, and a book called “A Guide to the Ecozoic Era in the San Francisco Bay Area”. I have Thomas’s permission to publish a little book of some of his quotes, and plans to publish a few different Ecozoic study guides. There is also talk of an Ecozoic Press….

My pioneering spirit reaches for the stars with all the possibilities…. Thank you Thomas for your words, your rich presence, and for your inspiration. I’m so glad to know you. Many Blessings for Our Mutually Rich Future.

1. The universe, the solar system, and the planet Earth in themselves and in their evolutionary emergence constitute for the human community the primary revelation of that mystery whence all things came into being.

2. The universe is a unity, an interacting and genetically-related community of beings bound together in an inseparable relationship in space and time. The unity of Earth is especially clear: each being of the planet is profoundly implicated in the existence and functioning of every other being of the planet.

3. From its beginning, the universe is a psychic as well as a physical reality.

4. The three basic laws of the universe at all levels of reality are differentiation, subjectivity  and communion. These laws identify the reality, the values and the directions in which the universe is proceeding.

5. The universe has a violent as well as a harmonious aspect, but it is consistently creative in the larger arc of its development.

6. The human is that being in whom the universe activates, reflects upon, and celebrates itself in conscious self-awareness.

7. Earth, within the solar system, is a self-emergent, self-propagating, self-educating, self-governing, self-healing, self-fulfilling community. All particular life systems in their being, their sexuality, their nourishment, their education, their governing, their healing, and their fulfilling must integrate their functioning within this larger complex of mutually dependent earth systems.

8. Genetic coding is the process through which the world of the living articulates itself in its being and its activities. The great wonder of the creative interaction of the multiple codings among themselves.

9. At the human level, genetic coding mandates a further trans-genetic cultural coding by which specifically human qualities find expression. Cultural coding is carried on my educational processes.

10. The emergent process of the universe is irreversible and non-repeatable in the existing world order. The movement from non-life to life on the planet earth is a one-time event. So too, the movement from life to the human form of consciousness. So also the transition from the earlier to the later forms of human culture.

11. The historical sequence of cultural periods can be identified as the tribal-shamanic period, the Neolithic village period, the classical civilizational period, the scientific-technological period, and the emerging ecological period (Ecozoic Era).

12. The main human task of the immediate future is to assist in activating the inter-communion of all the living and non-living components of the earth community in what can be considered the emerging ecological period (Ecozoic Era) of Earth development.

Used with permission of Thomas Berry

(This list also appears in Thomas Berry and the New Cosmology, ed. By Anne Lonegran & Caroline Richards, Twenty-Third Publications, Mystic, CT, USA, 1988, pgs 107-108)
 

By Thomas Berry

Handout in the library of Santa Sabina Conference Center, San Rafael, CA, 2004.
 

1. Earth is a communion of subjects not a collection of objects.

2. Earth exists and can survive only in its integral functioning. It cannot survive in fragments any more than any organism can survive in fragments. Yet, Earth is not a global sameness. It is a differentiated unity and must be sustained in the integrity and inter-relations of its many bio-regional modes of expression.

3. Earth is a one-time endowment. It is subject to irreversible damage in the major patterns of its functioning.

4. The human is derivative, Earth is primary. Earth must be the primary concern of every human institution, profession, program, and activity. In economics, for instance, the first law of economics must be the preservation of the Earth economy. A rising Gross National Product with a declining Gross Earth Product reveals the absurdity of our present economy. It should be clear, to the medical profession, that we cannot have healthy people on a sick planet.

5. The entire pattern of functioning of Earth is altered in a transition from the Cenozoic to the Ecozoic Era. The major developments of the Cenozoic took place entirely apart from any human intervention. In the Ecozoic, the human will have a comprehensive influence on almost everything that happens. While the human cannot make a blade of grass, there is likely not to be a blade of grass unless it is accepted, protected, and fostered by the human. Our positive power of creativity in the natural life systems is minimal, while our power of negating is immense.

6. “Progress”, to be valid, must include the entire Earth in all its component aspects. To designate human plundering of the planet as “progress” is an unbearable distortion.

7. A new role exists for both science and technology in the Ecozoic period. Science must provide a more integral understanding of the functioning of Earth, and how human activity and Earth Activity can be mutually enhancing. Our biological sciences especially need to develop a “feel for the organism”, a greater sense of the ultimate subjectivities present in the various living beings of Earth. Our human technologies must become more coherent with the technologies of the natural world.

8. New ethical principles must emerge which recognize the absolute evils of biocide and geocide as well as the other evils concerned more directly with the human.

9. New religious sensitivities are needed that will recognize the sacred dimension of Earth and that will accept the natural world as the primary manifestation of the divine.

10. A new language, an Ecozoic language is needed. Our Cenozoic language is radically inadequate. A new dictionary should be compiled with new definitions of existing words and an introduction of new words for the new mode of being and functioning that are emerging.

11. Psychologically all the archetypes of the collective unconscious attain a new validity and a new pattern of functioning, especially in our understanding of the symbols of the tree of life, the heroic journey, death and rebirth, the mandala, and the Great Mother.

12. New developments can be expected in ritual, in all the arts, and in literature. In drama especially, extraordinary opportunities exist in the monumental issues that are being worked out in these times. The conflicts that until now have been situated simply within the human drama are magnified considerably through the larger contours of conflict as these emerge in the stupendous transition from the terminal Cenozoic to the emerging Ecozoic. What we are dealing with is in epic dimensions beyond anything thus far expressed under this term.

13. Mitigation of the present ruinous situation, the recycling of materials, the diminishment of consumption, the healing of damaged ecosystems – all this will be in vain if we do these things to make the present industrial systems acceptable. They must all be done, but in order to build a new order of things.

Used by permission of Thomas Berry
The original handout (1998) is in the library of Santa Sabina Conference Center in San Rafael, CA.

by Vincent Di Stefano of Melbourne, Australia

Link to article on original blog posted April 19, 2012

thehealingprojectweblog.blogspot.com.au/2012/04/thomas-berry-healing-savaged-earth.html

Despite the fact that we have clearly entered uncharted territory in relation to the effects of industrial civilisation on the fate of the earth and her creatures, big government of all persuasions seems intent on relentlessly pursuing economic growth, environmental plunder and social and political control at every level.

In view of our gathering predicament reflected in such intangibles as steadily rising carbon dioxide levels, deepening ocean acidification and accelerating methane exhalations from formerly locked under-sea and tundra deposits – to say nothing of the numerous social, political and environmental pathologies that continue to assail humanity – it may be instructive to revisit the thoughtful offerings of Thomas Berry, a wise elder who sought to awaken us all to the changes that have already occurred and those that will inevitably follow.

“Healing a Savaged Earth” is a tribute to the prophetic insight, vision and integrity of cultural historian Thomas Berry. Though others viewed him as a depth theologian and cultural guardian, he chose in his later years to call himself a “geologian” as an acknowledgement of his earth-centred philosophy which drew strongly from the insights of Taoism, Confucianism  and the mysticism of Teilhard de Chardin and Henri Bergson.

This post offers an audio presentation drawn primarily from “The Ecozoic Era”, a lecture given by Thomas Berry in 1991.

thehealingprojectweblog.blogspot.com.au/2012_04_01_archive.html

Thomas Berry. Healing a Savaged Earth can be streamed using the media player above. A CD quality mp3 file is also available for download here.

In bringing this program to formation, I am grateful for the inspiration offered by chazk of Virtual Renderings in his remarkable 2008 tribute to Thomas Berry, Notes on Thomas Berry’s Great Work, and for his more recent exploration of the transitional time within which we presently find ourselves, Notes From the Great Turning.

www.youtube.com/watch

Published on April 29, 2012 by thegreatstory (Connie and Michael)

One of the last videos made of Thomas Berry (1914 – 2009) speaking to an audience (Asheville, North Carolina). This performance captures the artistic, playful side of a beloved and influential leader in “Earth literacy” and a deeply meaningful celebration of an evolutionary understanding of this ancient cosmos and of the human journey within it. Filmed by Lou Niznik (1932 – 2011).

Here are the time stops below to instantly access that portion of the video:

00:45 – “Awaken to a Youth”

02:24 – “We are all children of the forest”

06:00 – “The Quiet Hills of Carolina”

10:05 – “Valentine Season” (“The Great Red Oak”)

14:40 – “Earth’s Desire”

18:05 – Late Summer in Carolina

20:52 – (story of his family and especially of his mother)

24:23 – “The Old House” (“There were lilies in the field”)

33:03 – “A Solstice Poem” (winter celebration at Cathedral St. John the Divine)

43:53 – “An Appalachian Wedding”

Listen to short excerpts of Thomas Berry reciting from his book “The Great Work”
https://thegreatstory.org/tb-audio.html

Other websites on Thomas Berry:
https://www.earth-community.org/
https://www.thomasberry.org/

“We have a new story of the universe. Our own presence to the universe depends on our human identity with the entire cosmic process. In its human expression, the universe and the entire range of earthly and heavenly phenomena celebrate themselves and the ultimate mystery of their existence in a special exaltation. Science has given us a new revelatory experience. It is now giving us a new intimacy with the Earth.” — Thomas Berry, “The Dream of the Earth” 1988.

Thomas Berry in his Study at the Hermitage, Greensboro, NC, August 2003. Photo by Caroline Webb.

Bibliography from www.thomasberry.org/Biography/

Books by Thomas Berry

• Evening Thoughts: Reflecting on Earth as Sacred Community. Edited by Mary Evelyn Tucker. San Francisco: Sierra Club Books and University of California Press, 2006.
• The Great Work: Our Way Into the Future. New York: Crown-Bell Publishers (Random House), 1999.
• The Universe Story (with Brian Swimme). San Francisco: HarperSanFrancisco, 1992.
• The Dream of the Earth. San Francisco: Sierra Club Books, 1988. Reissued 2006.
• Befriending the Earth. Mystic, CT: Twenty-third Publications, 1991. Also in a 13-part video series available from Lou Niznik, 15726 Ashland Drive, Laurel, MD 20707.
• The Religions of India. New York: Bruce-Macmillan, 1971. (Second Edition) Chambersburg, PA: Anima Books, 1992. Since 1996 available from Columbia University Press.
• Buddhism. New York: Hawthorne Books, 1966. Paperback edition by Crowell Publishers, 1975. Since 1996 available from Columbia University Press.
• The Historical Theory of Giambattista Vico. Washington, DC: Catholic University Press, 1951. (Thomas Berry’s PhD thesis)

Pamphlets by Thomas Berry

• Bioregions: The Context for Reinhabiting the Earth. In Teilhard Studies. No 14. Chambersburg, PA: Anima Books,1982.
• Contemporary Spirituality: Its Global Context, Its Historical Dimensions, Its Future Vision, as Seen From a Western Perspective. Riverdale Studies. Number 1, 1978. Also in Cross Currents 24.2-3 (Summer/Fall 1974): 172-183.
• Creative Energy (a selection of several essays from Dream of the Earth). San Francisco: Sierra Club Books, 1995.
• The Ecozoic Era. Great Barrington, MA: E.F. Schumacher Society, 1991.
• Every Being Has Rights. Twenty-third annual Schumacher Lecture. Stockbridge, MA. 2003.
• Five Oriental Philosophies. Overview Studies. Magi Books, Inc, 1968
• Human Presence on the North American Continent. An Alfred P. Stiernotte Lecture in Philosophy. Quinnipiac College, Hamden, Connecticut. September 28, 1994.
• The Lower Hudson River Valley: A Bioregional Story. Brochure for the Hudson River Bundle, distributed by Planet Drum Foundation. Spring 1985.
• Management: The Managerial Ethos and the Future of Planet Earth. In Teilhard Studies, No. 3. Chambersburg, PA: Anima Books,1980.
• The New Story. In Teilhard Studies, No. 1. Chambersburg, PA: Anima Books, 1978.
• Technology and the Healing of the Earth. In Teilhard Studies, No.14. Chambersburg, PA: Anima Books, 1986.
• Teilhard in the Ecological Age. In Teilhard Studies, No. 7. : Chambersburg, PA: Anima Books, 1982.

Essays by Thomas Berry

• “Affectivity in Classical Confucian Tradition.” In Confucian Spirituality. Eds. Tu Wei-ming and Mary Evelyn Tucker. In World Spirituality Series: an Encyclopedic History of the Religious Quest. General Editor Ewert Cousins. New York: Crossroad Publishing Co. 2003.
• “The Bush.” In Sculpting with the Environment by Baile Oakes. New York: Van Nostrand Reinhold, 1995.
• “Christianity in an Emerging Universe.” In Light Burdens, Heavy Blessings: Challenges of Church and Culture in the Post Vatican II Era. Essays in honor of Margaret R. Brennan, IHM. Eds. Mary Heather MacKinnon SSND, Moni McIntyre and Mary Ellen Sheehan IHM. Quincey, IL; Franciscan Press, 2000. Pages 361-369.
• “Christianity’s Role in the Earth Project.” In Christianity and Ecology. Eds. Dieter Hessel and Rosemary Radford Ruether. Cambridge, MA: Center for the Study of World Religions and Harvard University Press, 2000. Pages 127-134.
• “The Cosmology of Religions.” In A Source Book for Earth’s Community of Religions. Ed. Joel D. Beversluis. Grand Rapids, MI: CoNexus Press, 1995. Pages 93-98. Also in Pluralism and Oppression ed. Paul Knitter. Volume 34. Published by the College Theology Society.
• Designing the Green Economy: For a Post-Industrial Transition. By Brian Milani. Prologue by Thomas Berry. Toronto: Eco Materials Project, 2000.
• “The Earth: A New Context for Religious Unity.” In Anne Lonergan and Caroline Richard’s Thomas Berry and the New Cosmology. Mystic Court, CT: Twenty-third Publications, 1987. Pages 27-40.
• Earth Charter: A Study Book of Reflection for Action. Elisabeth Ferrero and Joe Holland (Pax Romana Catholic Movement for Intellectual and Cultural Affairs). Preface by Thomas Berry. March 11, 2002. www.ecreflection4action.org
• Earth, Sky, Gods, and Mortals by Jay McDaniel. Foreword by Thomas Berry. Mystic CT., Twenty-Third Publications, 1990.
• “Earth Systems … Human Systems.” In Fugitive Faith: Interviews by Benjamin Webb. Conversations on Spiritual, Environmental, and Community Renewal. Maryknoll, NY: Orbis Books, 1998. Pages 31-43.
• “Ecological Geography.” In Worldviews and Ecology: Religion, Philosophy, and the Environment. Edited by Mary Evelyn Tucker and John Grim. Maryknoll, NY: Orbis Books, 1994. Pages 228-237.
• “Ecology and the Future of Catholicism.” Embracing Earth: Catholic Approaches to Ecology. Eds Albert L. LaChance and John E. Carroll. Maryknoll, NY: Orbis Press, 1994.
• “Economics: Its Effects on the Life Systems of the World.” In Thomas Berry and the New Cosmology. Eds. Anne Lonergan and Caroline Richard. Mystic Court, CT: Twenty-third Publications, 1987. Pages 5-26.
• “The Ecozoic Era.” In the series Guideposts to a Sustainable Future: The E.F. Schumacher Lectures, 1996. Ed. Mike Nickerson. Voyageur Publishing, 1995. Also in The Other Half of the Soul: Bede Griffin and the Hindu-Christian Dialogue. Compiled by Beatrice Bruteau. Quest Books, 1996. Also in People, Land, and Community. Ed. Hildegarde Hannum. New Haven, CT: Yale University Press, 1997. Pages 191-203. Also in Deep Ecology by George Sessions.
• “Education in a Multicultural World.” In Approaches to the Oriental Classics. Ed. Wm. Theodore de Bary. New York: Columbia University Press, 1959. Pages 11-23.
• Endangered Environments by Bob Burton. Gareth Stevens Publishers, 1996. Foreword by Thomas Berry.
• Endangered Species: Saving the World’s Vanishing Ecosystems by Anna Maria Caldera. Foreword by Thomas Berry. Mallard Press: New York, NY, 1995. Pages 8-15.
• The Forsaken Garden: Eco-psychology Restoring Earth, Healing the Self. Four Conversations on the Deep Meaning of Environmental Illness: Laurens van der Post, Marion Woodman, Brian Swimme, and Thomas Berry. By Nancy Ryley. Foreword by Thomas Berry.. Wheaton, IL: Quest Books of the Theosophical Publishing House, 1998.
• Forty Meaty Meditations for the Secular-Religious: Motivation for the Great Work. John P. Cock. Foreword by Thomas Berry New York: Authors Choice Press, 2000.
• “Foundations of Indian Culture.” In Six Pillars: Introduction to the Major Works of Sri Aurobindo. Ed. Robert A. McDermott. Wilson Books, 1974.
• “The Gaia Theory: Its Religious Implications,” ARC: The Journal of the Faculty of Religious Studies (McGill University) 22:7-19.
• Growing Up Green: Educating for Ecological Renewal , or The Recovery of the Earth Process Through Children. By David Hutchinson. Foreword by Thomas Berry. Toronto: University of Toronto. 1998.
• “The Hudson River Valley: A Bioregional Story.” In At Home on the Earth: Becoming Native to Our Place. Ed. Berkeley: University of California Press, 1999. Pages 103-110.
• “Individualism and Holism in Chinese Tradition: The Religious Cultural Context.” In Confucian Spirituality. Eds. Tu Wei-ming and Mary Evelyn Tucker. In World Spirituality Series: an Encyclopedic History of the Religious Quest. General editor Ewert Cousins. New York: Crossroad Publishing Co., 2003.
• Invested in the Common Good by Susan Meeker-Lowry. Foreword. by Thomas Berry. Philadelphia: New Society Publishers,1996.
• “John Dewey’s Influence in China.” In John Dewey: His Thought and Influence. Ed. John Blewett. New York: Fordham University Press, 1960. Pages 199-232.
• The Lost Gospel of the Earth : A Call for Renewing Nature, Spirit, and Politics. By Tom Hayden. Introduction by Thomas Berry. San Francisco: Sierra Club Books, 1996. Pages ix-xv.
• “The Meadow.” In Cathedrals of the Spirit. Ed. T.C. McLuhan. San Francisco: HarperCollins, 1996. Pages 220-221.
• Meditations With Animals: A Native American Bestiary. Gerald Hausman. Foreword by Thomas Berry. Bear & Co Publishers, 1986.
• Meditations with Hildegard of Bingen. Gabriele Uhlein. Foreword by Thomas Berry. Bear & Co Publishers, 1984.
• “Moments of Grace.” In The Breathing Cathedral by Marthe Heyneman. Foreword by Thomas Berry. San Francisco: Sierra Club Books,1993. Pages xiii-xviii.
• “A New Jurisprudence”. Foreword to Cormac Cullinan, Wild Law. Claremont: Siberlink 2002.Second edition 2004.
• “The New Story.” In Teilhard Studies, No. 1. Chambersburg, PA: Anima Books, 1978; also in The Dream of the Earth. San Francisco: Sierra Club Books, 1988, 2006; in Worldviews, Religion, and the Environment. A Global Anthology. Ed. Richard C. Foltz, Wadsworth Publishing Company, 2002.
• “On the Historical Mission of Our Times.” In Macroshift: Navigating the Transformation to a Sustainable World. By Ervin Laszlo. Official Report of the Club of Budapest. San Francisco, CA: Berrett-Koehler Publishers, Inc., 2001.
• “Our Future on Earth: Where Do We Go From Here?” Thomas Berry and the New Cosmology. Ed. Anne Lonergan and Caroline Richard. Mystic Court, CT: Twenty-third Publications, 1987. Pages 103-106.
• “Perspectives on Creativity: Openness to a Free Future.” In Whither Creativity, Freedom, Suffering. Proceedings of the Theology Institute of Villanova University. Villanova Press, 1981. Pages 1-14.
• The Piracy of America: Profiteering in the Public Domain. Ed. Judith Scherff. Foreword by Thomas Berry. Clarity Press, 1998. Pages 1-3.
• “The Problem of Moral Evil and Guilt in Early Buddhism.” In Moral Evil Under Challenge. Ed. Johannes B. Metz. Herder and Herder, 1970. Pages 126-133. Also published in Spanish, Italian, Dutch, French and German.
• Religion, Life, and Art in Hinayana Buddhism. Santosh N. Desai. Foreword by Thomas Berry. Asia Research Service. May16,1983.
• Re-inhabiting the Earth: Biblical Perspectives and Eco-Spiritual Reflections. By Mary Lou Van Rossum. Introduction by Thomas Berry. Triumph Publishers, 1994.
• “The Role of Religions in the 21st Century.” In The Community of Religions: Voices and Images From the Parliament of the World’s Religions. Pages 182-188. Eds. Wayne Teasdale and George Cairns. New York: Continuum Publishing Company, 1996.
• Soulcraft: Crossing Into Mysteries of Nature and Psyche. By Bill Plotkin. Foreword by Thomas Berry. New World Library. September 2003.
• “The Spirit of the Earth.” Liberating Life: Contemporary Approaches to Ecological Theology. Ed. William Birch, William Eakin, and Jay B. McDaniel. Maryknoll, NY: Orbis Books, 1990. Pages 151-158.
• “The Spiritual Forms of the Oriental Civilizations.” In Approaches to Oriental Civilizations. Ed. Wm. Theodore de Bary. New York: Columbia University Press, 1964. Pages 5-33.
• “The Story and the Dream: The Next Stage in the Evolutionary Epic.” In James Miller, ed. The Epic of Evolution: Dialogue between Science and Religion. Pearson/ Prentice-Hall, 2004. Pages 209-217.
• The Tender Carnivore and the Sacred Game. By Paul Shepard, George Sessions, and others. Introduction by Thomas Berry. Athens, GA: University of Georgia Press, 1995.
• A Theology of the Earth: The Contributions of Thomas Berry and Bernard Lonergan by Anne Marie Dalton. Ottawa: University of Ottawa Press, 1999. Number 10 of Religions and Beliefs Series. Foreword by Thomas Berry. Pages v-viii.
• “Thomas Berry.” Listening to the Land. Conversations About Nature, Culture, and Eros. Ed. Derrick Jensen. San Francisco: Sierra Club Books,1995. Pages 35-43.
• To Honor the Earth: Reflections on Living in Harmony With Nature. Dorothy Maclean and Kathleen Thormod Carr. Foreword by Thomas Berry. San Francisco: Harper San Francisco, 1991. Pages vii-ix.
• Transformation Learning: Education Vista for the 21st Century. Edmund O’Sullivan. Toronto: University of Toronto Press, 1999. Foreword by Thomas Berry. Pages xi-xv.
• “Twelve Principles for Understanding the Universe.” In Evening Thoughts. San Francisco: Sierra Club Books, 2006.
• “The Universe, the University, and the Ecozoic Age.” Doors of Understanding: Conversations in Global Spirituality in Honor of Ewert Cousins. Ed. Steven Chase. Quincy, Illinois: Franciscan Press, 1997. Pages 79-96.
• “The Universe Story; Its Religious Significance.” In The Greening of America: God, Environment and the Good Life. Eds. John E, Carroll and Paul Brockelman. Hanover: University Press of New England, 1997. Pages 208-218.
• “The Viable Human.” Deep Ecology for the Twenty-first Century. Ed. George Sessions. Boston: Shambhala Publications, 1995. Pages 8-18.
• The Voice of the Infinite in the Small: Revisioning the Insect-Human Connection. Introduction by Thomas Berry. Ed. Joanne Elizabeth Lauck and Brian Crissey. Mill Spring, NC: Blue Water Publishers, 1998. Pages xix-xxii.
• What Does It Mean To Be Human? Respect for Life Reaffirmed by Responses From Around the World. Ed. Frederick Franck. Circumstantial Productions, Publishing in Cooperation with the UNESCO Institute for Education, 1998. Pages 50-56.

Translations of Thomas Berry’s Work

• Education in a Multi-Cultural World. Tr. into Arabic for Al-Mu-allim Al-Arabi, monthly review of the Syrian Ministry of Education. September 1958. It “appealed to Arabic readers.”
• The Spiritual Forms of Oriental Civilizations in Approaches to Oriental Civilizations, ed. William T.deBary. New York: Columbia University Press, 1964. Pages 5-33. Into Italian for Vita Morcastro, 1977.
• Moral Evil Under Challenge: The Problem of Moral Evil and Guilt in Early Buddhism. Ed. Johannes B. Metz. Herder and Herder, 1970. Pages 126-133. Also published in Concilium: Theology in the Age of Renewal 6.6 (June 1970). Also published in Spanish, Italian, Dutch, French, and German as below:
• El problema del mal moral y de la Culpa en el budismo primativo
• Il problema del male morale e della colpa nel buddismo primativo
• Het probleem van het morele kwaad en de schuld in het vroege boeddesme
• Le probleme du mal moral et de la culpabilité dans le bouddisme primatif
• Dans Problem der moralischen entscheidung (der sittlich Boesen uso der Schuld in frülen Buddhisme)
• O sonho da terra. Traduzâo Ephraim Ferrereira Alves. Sierra Club Books 1990. Also Petrapolis: Vozes 1991. (Portuguese translation of The Dream of the Earth.)
• Le rêve de la terre. In Initiation Nombre deux (Janvier 1990):40-48. Membre de l’Association des revue Scientifique et Culturelles. Ed. Léonard Appel, 92 Montagne de Saint-Job, 1180 Bruxelles.
• Reconciliación con la Tierra: La Nueva Teología Ecológica. Derechos reservados para todos los países del habla hispana. Tr. Elena Olivos. Thomas Berry, C.P., en diálogo con Thomas Clarke, S.J. Twenty-third Publications: Mystic, CN. 1991. Eds. Stephen Dunn, O.P. y Anne Lonergan. Santiago, Chile: Cuatros Vientas, 1997.
• La Sabiduria de la Cruz y su relaçion con la Sabiduria del universo. Tr. Susana Cinto, C.P. In Stairos Teologica de la Cruz. Año 1991. Primer semestre. No. 25. Pages 5-14.
• El misero della croce valla pacificazione tru le etnie, le culture. ed el creation. Terzo Congresso Internazionale “La Sapienza della croce.” 1994. Third centenary of the death of St. Paul of the Cross 1694-1994.
• The New Creation Story. German tr. Geseko von Lüpke. September 10, 1997. Eds. Hans-Sauer Stiftung/Monika Sauer. Deisonhofen D-8241. 1997.
• Women Religious as the Voice of the Earth: The Collected Thoughts of Thomas Berry. The Council of General Superiors of Women’s Religious Orders. Rome, Italy. 1997. In 6 languages (English, French, German, Italian, Spanish, Russian?).
• An Ecologically Sensitive Spirituality. Italian translation by Stefano Pansarasa et al. For AAM Terra Nuova “the most popular and reliable in the field of ecological practice, deep ecology. and bioregionalism. They accepted to publish it.” Notice in Gaia newsletter comunicazione ecologista. Documenti N. 4, 1997.
• Die Autobiographie des Universum (The Dream of the Earth). Tr. Konrad von Dietzfelbinger. Ausgabe Eugen Diederichs Verlag. München 1999.
• Die neue Schöpfungsgeschichte von Thomas Berry. In Kooperation mit der Evolution: das kreative zusammel0rspiel von Mensch und Kosmos. Herausgegeben von Minka Sauer-Sachtleben. Redaktion Geseko von Lüpke. Ein Projekt der Hans-Sauer-Stiftung. Eugen Diedrichs Verlag, München, 1999. [Pages 158-178]
• Chinese translation of What Does It Mean To Be Human? [Eds. Frederick Franck and Others, St. Martin’s Press, 2000]. Thomas Berry’s contribution, translated by Prudence Lin, appears on pages 153-158. June 2001.
• Wir brauchen eine neue Schöpfungsgeschichte. In Gespräch mirdem kosmologen Thomas Berry. In Geseko von Lüpke’s Politik des Herzens. Arun verlag. 2003. Pages 45-53
• The Great Work Chinese translation by Wang Zhi-he. 2006
• In progress. Into Spanish. The Great Work and The Riverdale Papers. Oscar Carvajol. 1-253 Clark Avenue, Kichner, Ontario, Canada NeC 1Y1. 519-895-8466. carvajaladames@hotmail.com.