New Money for a New World

by Bernard Lietaer

  277 “In the year 1717, master of the Royal Mint Sir Isaac Newton established a new mint ratio between silver and gold that had the effect of driving silver out of circulation and putting Britain on a gold standard. However, only in 1821, following the introduction of the gold sovereign coin by the new Royal Mint at Tower Hill in the year 1816, was the United Kingdom formally put on a gold specie standard, the first of the great industrial powers. Soon to follow was Canada in 1853, Newfoundland in 1865, and the USA and Germany de jure in 1873. The USA used the Eagle as their unit, and Germany introduced the new gold mark, while Canada adopted a dual system based on both the American Gold Eagle and the British Gold Sovereign.” See:

  CHAPTER EIGHTEEN - Two Worlds

  278 Paul Hawken, “Commencement Address to the Class of 2009” (University of Portland, 3 May, 2009).

  279

  280 “Betting the balance-sheet, Why managers loaded their companies with debt,” A special report on debt by The Economist (24 June, 2010).
  281 Adam Smith, Wealth of Nations, (1776), p. 929-30.

  282 Ludwig von Mises, Human Action, A Treatise on Economics (1949) 1st and 4th editions. See online:

  283 “Betting the balance-sheet, Why managers loaded their companies with debt,” The Economist (24 June 2010).

  284 The full list involves in alphabetical order: Abertis, Allen & Overy LLP, Barclays Capital, Carlyle Infrastructure Partners, Chadbourne & Parke LLP, Citi Infrastructure Investors (CII), Credit Suisse, Debevoise & Plimpton, Freshfields Bruckhaus Deringer, Fulbright & Jaworski, Mayer Brown, McKenna Long & Aldridge LLP, Merrill Lynch, Morgan Stanley, RBC Capital Markets, Scotia Capital, and UBS. The document “Benefits of private investment in infrastructure,”was made public in January 2009.

  285 Euromoney (April 2010), p. 85.

  286 Nick Lord, “The Road to Wiping Out the US Deficit,” Euromoney (April 2010), p. 84-9.

  287 Nick Lord, “The Road to Wiping Out the US Deficit,” Euromoney (April 2010), p. 88.

  288 This includes several islands in the Venice lagoon, an ancient royal palace in Palermo, and the Etruscan museum at Villa Giulia in Rome. John Follain, “Hard-up Italy sells islands and palaces” Sunday Times (7 March 2010), p. 24.

  289 President Barack Obama, Presentation of the U.S. budget for 2010, (1 February 2010).

  CHAPTER NINETEEN - Archetypes

  290 Gareth Cook, “A Fish, a Gene, and a Source of Skin Color,” The Boston Globe (19 December 2005).

  291 The ancient Greeks considered the psyche to be the self, or soul, housed within each individual, which is responsible for behavior. James Hillman, who developed Archetypal Psychology, offers a more complex theory. Primarily, he notes that soul is not a substance or entity that is located inside the brain or head of a person. Rather, it is “a perspective, a viewpoint towards things… [it is] reflective; it mediates events and makes differences…” (1975). Instead, Hillman sees human beings as in psyche. The world, in turn, is the anima mundi, or the world ensouled. Hillman often quotes a phrase coined by the Romantic poet John Keats: “Call the world the vale of soul-making.”

  292 Jacob Needleman, Money and the Meaning of Life (New York: Currency Doubleday, 1991).

  293 The field of Archetypal Psychology was initiated by Carl Gustav Jung and further developed by scholars such as Erich Neumann, Jolande Jacobi, Edward F. Edinger, Christine Downing, and Jean Shinoda Bolen. James Hillman formally founded a school of Archetypal Psychology.

  294 Elsewhere, Jung elaborates on this laconic statement: “To the extent that the archetypes intervene in the shaping of the conscious contents by regulating, modifying, and motivating them, they act like instincts.” Carl Gustav Jung, “On the Nature of the Psyche,” Collected Works Volume 8: The Structure and Dynamics of the Psyche (Princeton: Princeton University Press, 1969), p. 408.

  295 Bernice Hill, Money and the Spiritual Warrior (Boulder: Five Centuries Foundation, 2004), p. 17.

  296 Joseph Campbell, Myths to Live By, p.13.

  297 Eric Robertson Dodds, The Greeks and the Irrational (Berkeley: University of California Press, 1951), p. 104.

  298 Carl Gustav Jung et al., Man and His Symbols (London: Picador, 1978), p. 101.

  299 Carl Gustav Jung, “The Structure of the Psyche,” (1927) in Collected Works Volume 8, p. 342.

  300 Carl Gustav Jung, “The Structure of the Psyche,” (1927) in Collected Works Volume 8, p. 342.

  301 Moore and Gillette developed their Quaternion map in five books, one for each archetype, and one presenting a synthesis of their approach. They are: King, Warrior, Magician, Lover (San Francisco: Harper Collins, 1991); The King Within (New York: William Morrow, 1991); The Warrior Within (New York: William Morrow, 1992); The Lover Within (New York: Avon Books, 1993); and The Magician Within (New York: Avon Books, 1993). A number of modifications have been made to make these archetypes more gender balanced and relevant to our purpose. For instance, the Sovereign (Queen + King) is used instead of the King.

  CHAPTER TWENTY - The Missing Archetype and Money

  302 Craig S. Barnes, “The Great Goddess Debate,” The Salt Journal: Reconstructing Meaning 2, no. 3 (March-April 2000), p. 6.

  303 Marilyn Yalom, A History of the Breast (New York: Alfred Knopf, 1997), p. 9.

  304 Starhawk, The Spiral Dance: A Rebirth of the Ancient Religion of the Goddess (San Francisco: Harper and Row, 1979).

  305 Marija Gimbutas, The Language of the Goddess: Unearthing the Hidden Symbols of Western Civilization (San Francisco: Harper & Row, 1989), p. 321.

  306 This title is borrowed from the section on cattle currency in Glyn Davies, A History of Money from Ancient Times to the Present Day (Cardiff: University of Wales Press, 1994).

  307 Negley Farson, Behind God’s Back (London: Harcourt, Brace and Company, 1941), p. 264.

  308 From the same origin as the term “capital punishment,” referring to execution by severing the head.

  309 Georges Ifrah, Histoire Universelle des Chiffres (Paris: Robert Laffont, 1995), p. 180.

  310 Thorkild Jacobsen, The Treasures of Darkness: A History of Mesopotamian Religion (New Haven: Yale University Press, 1976), p. 138.

  311 Demetra George, Mysteries of the Dark Moon (San Francisco: Harper Collins, 1992), p. 162.

  312 Davies, A History of Money, p. 35.

  313 Davies, A History of Money, p. 35.

  314 Abbé Breuil quoted in Jean Servier, L’homme et l’invisible (Paris, 1964), p. 37-8.

  315 Jean Chevalier and Alain Gheerbrant, Dictionnaire des Symboles (Paris: Robert Laffont, 1982), p. 283.

  316 “All her idols will be broken to pieces; all her temple gifts will be burned with fire; I will destroy all her images. Since she gathered her gifts from the wages of prostitutes, as the wages of prostitutes they will again be used.” Holy Bible, Micah 6:8 NIV (Colorado Springs: International Bible Society, 1984).

  317 Patricia Monaghan, The Book of Goddesses and Heroines (St. Paul, MN: Llewellyn Publications, 1990), p. 185.

  318 Patricia Monaghan, The Book of Goddesses and Heroines (St. Paul, MN: Llewellyn Publications, 1990), p. 185.

  CHAPTER TWENTY ONE - Repression of an Archetype

  319 James DeMeo, Saharasia: The 4000 BCE Origins of Child Abuse, Sex-repression, Warfare and Social Violence in the Deserts of the Old World (Greensprings, OR: Orgone Biophysical Research Lab, 1998).

  320 Philip Van Doren Stern, Prehistoric Europe, From Stone Age Men to the Early Greeks (New York: W.W. Norton, 1969), p. 230, 302.

  321 For an architectural and archeological analysis of this process, see Vincent Scully, The Earth, the Temple and the Gods: Greek Sacred Architecture (New Haven: Yale University Press, 1979).


  322 Richard Tarnas, The Passions of the Western Mind: Understanding the Ideas that Have Shaped Our World View (New York: Ballantine Books, 1991), p. 21.

  323 Aristotle, “De Generatione Animalium II” 3 (737a, 26-31) in The Works of Aristotle, J.A. Smith and W.D. Ross, trans. (Oxford: Clarendon Press, 1912).

  324 Aristotle, Politics, 1254b, p. 6-14.

  325 Sigmund Freud, “Some Physical Consequences of the Anatomical Distinction Between the Sexes” (1925) in James Strachey, trans. and ed., The Standard Edition of the Complete Psychological Works of Sigmund Freud (London: Hogarth Press, 1953-1974).

  326 Matthew 5:44-45 NIV.

  327 Jutta Voss, Frauenrequiem: Totenmesse für alle Frauen die als ‘Hexen’ ermordet wurden (Stuttgart: Kreuz, 1989); Matilda Joslyn Gage, Women, Church, and State (Watertown, MA: Persephone Press, 1980); Susan Griffin, Woman and Nature (New York: Harper and Row, 1980), p. 17-8; Barbara Ehrenreich and Deirdre English, Witches, Midwives and Nurses (New York: Feminist Press, 1973), p. 6-14; Gordon Rattray Taylor, Sex in History (London: Thames & Hudson, 1953).

  328 In 1468, the Pope defined witchcraft as crimen exceptum, thereby eliminating any limits to the level of torture that could be inflicted. The Dominican Order, initially created to combat the Cathar heresy, was now redirected to preach specifically against witches. The Malleus Malleficiarum (Hammer to Kill Evils) was the official manual that prescribed the questions and correct answers, as well as the tortures to be applied to obtain those answers. Armed with this document, Pope Innocent VIII officially started a holy war on witches in 1488. This manual went through 29 editions over the next 300 years.

  CHAPTER TWENTY TWO - Shadows

  329 Carl Gustav Jung, et. al., Man and his Symbols (London: Picador, 1978), p. 83.

  330 Another good definition of a shadow: “A negative ego-personality that includes all those qualities that we find painful or regrettable,” from Carl Jung, Collected Works Vol. 12: Psychology and Alchemy (Princeton: Princeton University Press, 1980), p. 177 in footnote 178. Erich Neumann defines the shadow as “the unknown side of the personality…in the form of a dark, uncanny figure of evil to confront whom is always a fateful experience for the individual.” Erich Neumann, Depth Psychology and a New Ethic (New York: G.P. Putnam and Sons, 1969), p. 137. Today’s clinical definition of shadow is an autonomous complex, often resulting from a childhood trauma, of an aspect of ourselves that we do not accept.

  331 Translation of The Gospel of St. Thomas by Thomas O. Lambdin, B.P. Grenfell, and A.S. Hunt, trans.

  CHAPTER TWENTY THREE - Money and the Tao

  332 Jung developed this idea as the necessary integration of the animus (masculine energy, which is conscious in men and unconscious in women) and anima (feminine energy, which is conscious in women and unconscious in men). Human individuation is defined as the full integration of both the animus and anima.

  333 Carl Gustav Jung, Collected Works Vol. 3, R.F.C. Hull, trans., (Princeton: Princeton University Press, 1960), p. 203.

  334 Bernard Lietaer and Stephen Brunhubber, Money and Sustainability—The Missing Link: A report to the Club of Rome (2010).

  335 Lao-Tzu translated by Stephen Mitchell, Tao Te Ching (New York, Harper Perennial, 1992).

  336 Humberto R. Maturana, “The Organization of the Living: A Theory of the Living Organization,” Journal of Man-Machine Studies 7 (1975), p. 313-32 as quoted in Riane Eisler, The Chalice and the Blade (New York: Harper Collins, 1987), p. 82.

  CHAPTER TWENTY FOUR - Consequences of Repression

  337 James Hillman, “Little Acorns: A Radical New Psychology,” The Sun Magazine (March 1998).

  338 What Matthew wrote in his gospel was that the love of money is the root of all evil.

  339 Bono, Live Aid Concert (July 1985).

  340 Olusegun Obasanjo, comment on the G8 meeting (2000),

  341 Soren Ambrose, “Multilateral Debt: The Unbearable Burden” (November 2001).

  342 Merriam-Webster, ed., Webster’s Third New International Dictionary of the English Language, Unabridged (Springfield, MA: Merriam-Webster, 1993).

  343 Gustave Le Bon, The Crowd, A Study in the Popular Mind (London: T.F. Unwin, 1896, reprint 1921), p. 29.

  344 Wesley C. Mitchell, “Analysis of Economic Theory,” American Economic Review, no. 15 (March 1925), p. 1-12.

  345 Ondine Norman, “Healing the Empty Self: Narcissism and the Cultural Shift from Dominance to Mutuality” unpublished thesis (Pacifica Graduate Institute, 1997), p. 8, 15.

  346 Ondine Norman, “Healing the Empty Self: Narcissism and the Cultural Shift from Dominance to Mutuality” unpublished thesis (Pacifica Graduate Institute, 1997), p. 38.

  347 Christopher Lasch, The Culture of Narcissism: American Life in an Age of Diminishing Expectations (New York: Warner Books, 1979), p. 91.

  348 Mario Jacoby, Individuation and Narcissism: The Psychology of Self in Jung and Kohut (New York: Routledge, 1990), p. 84.

  349 Stephen Donadio and Susan Davidson, eds., The New York Public Library Book of Twentieth-Century American Quotations (New York: Warner Books, Inc., 1992).

  350 Jacoby, Individuation and Narcissism, p. 174.

  351 Susan Faludi, Stiffed: The Betrayal of the American Man (New York: William Morrow, 1999), p. 9.

  352 Susan Faludi, Stiffed: The Betrayal of the American Man (New York: William Morrow, 1999), p. 13.

  353 Bernice H. Hill, Money and the Spiritual Warrior (Boulder, CO: Five Centuries Foundation, 2004), p. 56-9.

  354 Jacob Needleman, Money and the Meaning of Life (New York: Doubleday Currency, 1994), p. 239.

  CHAPTER TWENTY FIVE - The Central Middle Ages Revisited

  355 Erika Uitz, The Legend of Good Women: The Liberation of Women in Medieval Cities (London, Wakefield: Myer Bell, 1994), p. 9.

  356 Joan Kelly-Gadol, “Did Women Have a Renaissance?” in Renate Bridenthal, Susan Mosher Stuard, and Merry E. Wiesner (eds.), Becoming Visible: Women in European History (Boston: Houghton Mifflin, 1977). This formally destroys Jacob Burckhardt’s classic assessment of women’s progress in The Civilization of the Renaissance in Italy, Book Five, Chapter Five (New York: Harper, 1929).

  357 Uitz, The Legend of Good Women, p. 10.

  358 Régine Pernoud, La Femme au Temps des Cathédrales (Paris: Stock, 1980), p. 84.

  359 Robert Lacey and Danny Danziger, The Year 1000: What Life was like at the Turn of the First Millennium (London: Little Brown & Co, 1999), p. 164.

  360 Christine Fell, Women in Anglo-Saxon England (London: British Museum, 1984), p. 109.

  361 Claude Marks, Pilgrims, Heretics and Lovers (New York: Macmillan, 1975).

  362 Pernoud, La Femme au Temps des Cathédrales, title of Chapter 7, p. 134.

  363 C.S. Lewis, The Allegory of Love (Cambridge: Cambridge University Press, 1965), p. 101.

  364 Meg Bogin, The Women Troubadours (New York, London: Norton & Co, 1980), p. 12.

  365 Meg Bogin, The Women Troubadours (New York, London: Norton & Co, 1980), p. 12.

  366 Denis de Rougemont, L’Amour et l’Occident (Paris: Union Générale d’Editions, 1971).

  367 Ean Begg has been able to identify by name more than 500 such statues, but his inventory is certainly incomplete given the large number of these statues that were lost in fires, wars, or upheavals such as the French Revolution. See Ean Begg, The Cult of the Black Virgin (London: Routledge, 1985). See also Pierre Gordon, Essais sur les Vierges Noires (Neuilly sur Seine: Arma Artis, 1983).

  368 Petra von Cronenburg, Schwarze Madonnen: Das Mysterium einer Kultfigur (München: Hugendubel Verlag, 1999), p. 172.

  369 Petra von Cronenburg, Schwarze Madonnen: Das Mysterium einer Kultfigur (München: Hugendubel Verlag, 1999), p. 154.

  370 Pierre A. Riffard, L’Ésotérisme: Anthologie de l’Ésotérisme Occidental (Paris: Robert Laffont, 1990).

  371 See among others: Manuela Dunn Mascetti, Christian Mysticism (New York: Hyperion,
1998).

  372 Malek Chebel, Dictionnaire des Symboles Musulmans: Rites, Mystique et Civilization (Paris: Perrin, 1995); keywords: Sufisme, Nuit, Marie.

  373 Jacques Bonvin, Vierges Noires: La Réponse vient de la Terre (Paris: Dervy Livres, 1988), p. 75.