Marilyn Ferguson Quotes

The personal paradigm shift is like a sea-crossing to the New World. The immigrant, try as he might, cannot persuade all his friends and loved ones to make the journey. Those who stay behind cannot understand why the familiar did not hold the immigrant. Why did he abandon his accustomed homeland? Saddest of all, how could their affections not hold him?

New perspectives give birth to new historic ages, Humankind has had many dramatic revolutions of understanding — great leaps, sudden liberation from old limits. . . A paradigm is a scheme for understanding and explaining certain aspects of reality. . . Usually at the point of crisis, someone has a great heretical idea. A powerful new insight explains the apparent contradictions. It introduces a new principle — a new perspective.
New paradigms are nearly always received with coolness, even mockery and hostility. The idea may appear bizarre, even fuzzy, at first because the discoverer made an intuitive leap and does not have all the data in place yet.

Or, as Kazantzakis expressed it, the real meaning of enlightenment is "to gaze with undimmed eyes on all darknesses."

When you understand the basic change taking place in any one major area, it is easier to make sense of the others. This discovery of a new pattern transcends explanation. The shift is qual-itative, sudden, the result of neurological processes too rapid and complex to be tracked by the conscious mind. Although logical explanations can be laid out up to a point, the seeing of a pattern is not sequential but all-at-once. If a new concept does not click into place for you on first encounter, read on. As you move through the book you will come upon many related ideas, connections, examples, metaphors, analogies, and illustrative stories. In time, patterns will emerge, the shifts will occur. From the new perspective, old questions may seem suddenly irrelevant.

The global village is a reality. We are joined by satellite, supersonic travel, four thousand international meetings each year, tens of thousands of multinational companies, international organizations and newsletters and journals, even an emergent pan-culture of music, movies, art, humor.

In literature there is a trusted device known as the Black Moment, the point where all seems lost just before the final rescue. Its counterpart in tragedy is the White Moment — a sudden rush of hope, a saving chance, just before the inevitable disaster. Some might speculate that the Aquarian Conspiracy, with its promise of last-minute turnabout, is only a White Moment in Earth's story; a brave, desperate try that will be eclipsed by tragedy — ecological, totalitarian, nuclear. Exeunt humankind. Curtain.

A junior-high student, John Shimotsu of Los Angeles, tried his hand at interpreting for his fellow eighth graders the holographic model of reality proposed by Pribram and physicist David Bohm. In conclusion, he said:
Why can't you perform actions that we consider paranormal? I think it is because you do not think you can. You may say you wish to, or may sincerely want to, but that will not change what you subconsciously think. Our culture says that those actions would not be possible, so that is what you think is real. To change your reality, you would have to alter your innermost thoughts. The holographic idea is fascinating. What is theory today may be fact tomorrow.

Hardly anyone expected the American uprising to succeed. Thousands of colonists emigrated to Canada or hid in the woods, certain that the king's armies would tear the colonial regiments to shreds. Nor did a majority of the people support the struggle for independence, even in theory. Historians estimate that one-third favored independence, one-third favored retaining British ties, and one-third were indifferent.

In the late 1930s a Polish count, Alfred Korzybski, pointed out yet another aspect of consciousness — language. Language molds thought, he said, laying out the principles of General Semantics. We confuse it with reality; it creates false certainties. With words we try to isolate things that can only exist in continuity. We fail to see process, change, movement. If we are to experience reality, Korzybski and his followers said, we must acknowledge the limits of language.

Because we have not understood the brain's ability to transform pain and disequilibrium, we have dampened it with tranquilizers or distracted it with whatever was at hand.

Ongoing personal transformation moves one away from the Old World—sometimes abruptly, more often over years. As we have seen in an earlier chapter, people change jobs, even vocations, in the wake of shifting perceptions.

The emergence of the Aquarian Conspiracy in the late twentieth century is rooted in the myths and metaphors, the prophecy and poetry, of the past. Throughout history there were lone individuals here and there, or small bands at the fringes of science or religion, who, based on their own experiences, believed that people might someday transcend narrow “normal" consciousness and reverse the brutality and alienation of the human condition.

Another discovery: We are not liberated until we liberate others. So long as we need to control other people, however benign our motives, we are captive to that need. Giving them freedom, we free ourselves. And they are free to grow in their own way.

This chapter is about learning in its broadest sense. It's about our surprising capacities, new sources of knowledge, mastery, creativity. It's about the learner within, waiting to be free. And it's about how the learner came to be unfree... about our culture's great learning disability, an educational system that emphasizes being "right" at the expense of being open. p. 280

C. S. Lewis, novelist and essayist, described what seemed to him a kind of secret society of new men and women, "dotted here and there all over the earth." One could learn to recognize them, he said, and clearly they recognized each other.