Marilyn Ferguson Quotes

According to Confucian writings, wise individuals, wanting good government, looked first within, seeking precise words to express their hitherto unvoiced yearnings, "the tones given off by the heart." Once they were able to verbalize the intelligence of the heart they disciplined themselves. Order within the self led first to harmony within their own households, then the state, and finally the empire.

Psychologist Abraham Maslow described an innate human drive beyond basic survival and emotional needs — a hunger for meaning and transcendence. This concept of "self-actualization" rapidly gained adherents. "It is increasingly clear," Maslow wrote, "that a philosophical revolution is under way. A comprehensive system is swiftly developing, like a tree beginning to bear fruit on every branch at the same time." He described a group he thought of as Transcenders, "advance scouts for the race," individuals who far exceeded the traditional criteria for psychological health. He compiled a list of around three hundred creative, intelligent individuals and groups of individuals whose lives were marked by frequent "peak experiences" (a term he coined). This was his Eupsychean Network — literally, "of good soul." Transcenders were irresistibly drawn to each other, he said; two or three such people would find each other in a roomful of a hundred, and they were as likely to be businessmen, engineers, and politicians as poets and priests.

We are learning to approach problems differently, knowing that most of the world's crises grew out of the old paradigm— the forms, structures, and beliefs of an obsolete understanding of reality. Now we can seek answers outside the old frameworks, ask new questions, synthesize, and imagine. Science has given us insights into wholes and systems, stress and transformation.

"The new person creates the new collectivity," said political scientist Melvin Gurtov, "and the new collectivity creates—is— the new politics." The changing political paradigm concedes that you cannot sort out the individual from the society, nor can you separate "politics" from the people who engage in it. The person and society are yoked, like mind and body. Arguing which is more important is like debating whether oxygen or hydrogen is the more essential property of water. Yet the debate has raged on for centuries.

Transformation is no longer lightning but electricity. We have captured a force more powerful than the atom, a worthy keeper of all our other powers.

To make the best of both worlds. Oriental and European, the ancient and modern — what am I saying? To make the best of all the worlds — the worlds already realized within the various cultures and, beyond them, the worlds of still unrealized potentialities.

If we consider that any child being abused is our child, the problem changes. When we see our culture, our social conditioning, or our class as an artifact rather than a universal yardstick, our kinship expands. We are no longer "ethnocentric," centered in our own culture. p. 402

We might more accurately think of nonattachment as nondependency. Much of our inner turbulence reflects the fear of loss: our dependence on people, circumstances, and things not really under our control. On some level we know that death, indifference, rejection, repossession, or high tide may leave us bereft in the morning. Still, we clutch desperately at things we cannot finally hold. Nonattachment is the most realistic of attitudes. It is freedom from wishful thinking, from always wanting things to be otherwise.

These courageous few have been history's radar, a Distant Early Warning System for the planet. As we will see, some of them expressed their insights in a romantic vein, others as intellectual concepts, but all were pointing to a larger view. "Open your eyes," they were saying, "there is more." More depth, height, dimension, perspectives, choices than we had imagined. They celebrated the freedom found in the larger context and warned of the dangerous blindness of the prevailing view. Long before global war, ecological stress, and nuclear crisis struck, they feared for the future of a people without a context.

Like Transcendentalism, Revel's revolution would encompass "the liberation of the creative personality and the awakening of personal initiative" as opposed to the closed horizons of more repressive societies.

There is less certainty about what is right for others. With an awareness of multiple realities, we lose our dogmatic attachment to a single point of view. A new sense of connection with others promotes social concern. A more benign view of the world makes others seem less threatening; enemies disappear.

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.

Inner listening makes clearer to us what we really want, as distinct from what we have been talked into, and it might not have a price tag. We may also discover that "ownership" is in some sense an illusion, that holding on to things can keep us from freely enjoying them. Greater awareness may give us new appreciation for simple things.

Today we are on the brink of a new synthesis. In the past four centuries western science has experienced a continuous shattering and reforming of its basic concepts. Now the scientific community has begun to recognize striking correlations between their findings and those expressed abstrusely by ancient mystics. This is a convocation of visionary men and women pioneering this new synthesis.

Spending is an opiate to many people, a balm to disappointments, frustrations, emptiness. If the individual transforms that inner distress, there is less need for drugs and distractions.