Marilyn Ferguson Quotes

Satyagraha derives its power from two apparently opposite attributes: fierce autonomy and total compassion. It says, in effect: I will not coerce you. Neither will I be coerced by you. If you behave unjustly, I will not oppose you by violence (bodyforce) but by the force of truth—the integrity of my beliefs. My integrity is evident in my willingness to suffer, to endanger myself, to go to prison, even to die if necessary. But I will not cooperate with injustice.

Victor Hugo prophesied that in the twentieth century war would die, frontier boundaries would die, dogma would die—and man would live. "He will possess something higher than these—a great country, the whole earth... and a great hope, the whole heaven."

Another liberation — freedom from "attachment" — is perhaps for most Westerners the least understood idea in Eastern philosophy. To us "nonattachment" sounds coldblooded, and "desirelessness" sounds undesirable.

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

If we see each other as obstacles to progress, our assumption is the first and greatest obstacle. Mistrust is a self-fulfilling prophecy. Our old-paradigm consciousness has guaranteed its own dark expectations; it is our collective negative self-image.

Meister Eckhart, the German churchman and mystic of the fourteenth century; Giovanni Pico della Mirandola in the fifteenth; Jacob Boehme, a German, in the sixteenth and seventeenth; Emanuel Swedenborg in the seventeenth and eighteenth. We are spiritually free, they said, the stewards of our own evolution. Humankind has a choice. We can awaken to our true nature. Drawing fully from our inner resources we can achieve a new dimension of mind; we can see more.

Human beings have a kind of optical illusion, Einstein once said. We think ourselves separate rather than part of the whole. This imprisons our affection to those few nearest us.

Whose American dream? The dream is a chameleon; it has changed again and again. For the first immigrants, America was a continent to explore and exploit, a haven for the unwanted and the dissenters—a new beginning. Gradually the dream became an ascetic and idealized image of democracy, bespeaking the age-old hope for justice and selfgovernance. All too quickly, that dream metamorphosed into an expansionist, materialist, nationalist, and even imperialist vision of wealth and domination—paternalism, Manifest Destiny. Yet even then, there was a competing Transcendentalist vision: excellence, spiritual riches, the unfolding of the latent gifts of the individual.

We begin to see the unease and disease of our adult lives as elaborate patterns that emerged from a system that taught us young how to be still, look backward, look to authority, construct certainties. The fear of learning—and transformation—is the inevitable product of such a system.

L i g h t . . . light, wrote T. S. Eliot, visible reminder of invisible light.

Our ability to block our experience is an evolutionary dead end. Rather than experiencing and transforming pain, conflict, and fear, we often divert or dampen them with a kind of unwitting hypnosis. Over a lifetime, more and more stress accumulates. There is no release, and our consciousness narrows. The floodlight shrinks into the slender beam of a flashlight. We lose the vividness of colors, sensitivity to sounds, peripheral vision, sensitivity to others, emotional intensity. The spectrum of awareness becomes ever narrower.

Health care (including medical insurance) is now the third largest industry in the United States; medical costs are roughly 9 percent of the Gross National Product. Federal health costs are over fifty billion dollars. Neighboring hospitals duplicate expensive equipment, doctors order unnecessary laboratory tests to protect themselves from malpractice suits ("defensive medicine"). Even a simple office call now represents a major expenditure to the average person. Runaway costs, especially hospital charges, have made it all but impossible to enact any sort of national health plan. p. 244

By radically altering one's values and perceptions of the world, mystical experience tends to create its own culture, one with wide membership and invisible borders. This parallel culture seems to threaten the status quo; as Alexander Solzhenitsyn said, Western society is outraged if an individual gives his soul as much daily attention as his grooming.

Just as health is vastly more than medicine, just as learning transcends education, so a system of values is the context for the workings of any economy. Whatever our priorities—self aggrandizement, efficiency, status, health, security, recreation, human relationships, competition, cooperation, craftsmanship, material goods—they are reflected in the workings of the economy. p. 326

The true source of wealth, Eugen Loebl concluded while brooding about economics during his fifteen years as a political prisoner in Czechoslovakia, is not its productivity, its Gross National Product, its tangible assets. Creative intelligence is the wealth of a modern society. If we see gain as a function of man's ability to think, and if we recognize the importance of the intellectual level on which the economy is based, then our prime interest will be oriented toward the development of this level. . . . We can change our reality toward the goals we desire. p. 360