OUR CONSCIOUS TRANSFORMATION
Through the Ascendancy of Justice and Wisdom over Injustice and Ignorance
A new type of thinking is essential if mankind is to survive
and move towards higher levels.
No Problem can be solved from the same level of consciousness
that create it.
We hear of the conscious transformation (or evolution) happening in our times at an accelerated pace perhaps because of the computer-internet phenomenon more than anything else. this conscious transfomation seems so
random and disconnected; yet somehow, there must be an underlying meaning to this practically miraculous micro-technological pace that aludes us.
Consolidation of all that is super-happening in our times is needed for us to intellectually, psychologically, socially, grasp its significance. And I believe that this consolidation requires a major paradigm shift: a spiritual-psychological revolution from the God without to the God within yet to go even one step beyond this concept, this perspective; namely, the Love within. And a new religion, or a new religious perspective, is needed to formulate this paradigm shift; as well as a culture to accomodate it.
Besides this spiritual-religious aspect, the psychological-social thrust of this paradigm shift is the ascendancy of justice and wisdom over injustice and ignorance the revolving, of "Might is right." to "Right is might." It is this paradigm shift, that underies and supports the contents of this website and
all of its variations.
TO THE CONSCIOUS TRANSFORMATION MOVEMENT!
Toward the Ascendancy of Justice and Wisdom
over Injustice and Ignorance
[With support from the ideas and ideals of philosophers: Nietzsche, Schopenhauer, Aristotle, Plato, Spinoza, Wittgenstein, etc. / literary authors: Camus, D.H. Lawrence, Hesse, etc. / poets: Goethe, Shakespeare, Dante, Blake, Shelley, Rumi, Whitman, etc. / classic rock musicians: John Lennon, The Beatles, U2, The BeeGees, Neil Young, Perfect Circle, etc. / psychologists/psychiatrists: Jung, Freud, etc. physicists: Einstein, Heisenberg , Jeans, Bohm, Stromberg, Eddington, etc. / sages: Emerson, Thoreau, Krishnamurti, Gandhi, Vivekananda, The Bible's Wisdom Books etc. / seers: Jesus, Paul, Buddha, Ramakrishna, Krishnamurti, The Upanishads, The Gita, Lao Tzu, etc..
A Modern Chronological Outline
Schopenhauer introduces the concept of will
as predominant over reason
which undermined the centuries-old intellectual and psychological dominance of reason as man's foremost human feature.
Nietzsche introduces the will to power
as man's essential being.
With Einstein's monumental discovery of the interchangeability of matter and energy
E = mc2 the march of man's conscious transformation began its next course in human
events - that of "everything is relative".
Then came the next step with Heisenberg's Uncertainty Principle
, or principle of indeterminacy,
that undermined absolute determinism.
Next, Freud explores the unconscious
to its foundations.
Then Jung introduces us to the collective unconsciou
s that harbors everything human from and for all times.
With Crick and Watson's landmark discovery of DNA's double helix structure the basis of all heredity they had located "the secret of life," as Crick announced.
More remotely, Bohm's and Bell's nonlocality
postulations complement our common- place notion of the locality of everything; that is to say, that ultimately there is no locality of anything; that all "things" reduce into oneness.
Then the literary works of D.H. Lawrence, Hermann Hesse, Camus, Breton, and others translated the physics and psychology of science into the human term of love
and moral commitment, and its various human manifestations and semantics.
Next the 1960 decade explodes into our consciousness with the Beatles, and then American rock, that takes the literature of love and transforms it into a youth movement of love, peace, and understanding, conjoined with all other minority movements. [See Revolution and the Beatles
in the BOOK CATALOG]
Most recently, Marilyn Ferguson's journalistic masterwork, The Aquarian Conspiracy,
compresses all these twentieth century findings into a coherent perspective of the personal / social state of mind of our times.
And finally the electronics of the personal computer and the internet bring all these findings into the potential of mass awareness.
"...there is an evident relevance to the universally recognized need in our
time for a general transformation of consciousness [a consciousness beyond]
the five thousand years of what James Joyce has termed the 'nightmare' (of
contending tribal and national interests) from which it is now certainly time
for this planet to wake."
- Joseph Campbell, mythologist
"Since we cannot change reality, let us change the eyes which see reality."
- Nikos Kazanzakis, novelist
"Only by understanding can we get the better of destiny."
- Hermann Hesse, novelist
And so, here we are in our day in the midst of this conscious transformation that harbingers so much more to come that it goes far beyond our comprehension.
And how do we adjust to this conscious transformation, how do we develop into it?
The following outline and comments, including this website as a whole, answer this question.
I: THE CONSCIOUS TRANSFORMATION
We are in the midst of a conscious transformation a transformation of consciousness that goes beyond knowing to understanding, beyond reason to intuition, beyond self-love to selfless-love; a transformation in which justice and wisdom will gradually take the ascen- dancy over injustice and ignorance through Love in its all-inclusive meaning.
The momentum of this conscious transformation has been accelerating for the past forty, or so, years now in books, magazines, the arts, the sciences, the professions, social services, in everyday life. It is what is called in intellectual circles a paradigm shift a shift in values, beliefs, and attitudes, from the old to the new, in all walks of life; as for examples, from certainty to uncertainty, from reason to intuition, from knowledge to wisdom, from religion to spirituality.
It is not just a shift for intellectuals, but for everyone, as the human spirit overall is lang- uishing from stagnate, out-dated patterns of beliefs and values, is reeling from the contin- uous onslaught of techno-electronic innovations, is bewildered by the vast array of human diversity turned loose so that we can no longer look the other way, nor only to traditional ways. The predictable has become unpredictable, the permanent impermanent, the certain uncertain.
Somehow it is the evolution, the progression, of our consciousness through the proliferation of knowledge that has brought us to this state of affairs, and it is incumbent upon us to adapt to this movement personally, interpersonally, and socially.
Accordingly, we need an integrated wisdom human-transcendence so that we act wisely amidst these complexities, an in-depth education critical-creative thinking so that we think clearly amidst them, a complementary society independent-beneficial so that we secure this wisdom and education; and a unifying spirituality Love so that we keep in touch with the source of this conscious transformation.
This integrated wisdom has to take into account the full spectrum of human nature and relationships, pertaining to both good (goodness) and evil (malice), weaknesses and strengths, love and lust, passion and compassion, hard and soft natured persons, ego and self, emotion and sentiment, religion and spirituality, morality, immorality, amorality, knowledge and understanding in a nutshell: our humanness and our transcendence. Somehow we have to integrate, balance, these two familiar opposites of our nature. This is done through a training that gets to the truth of our human and transcendent nature, and to our relationships therefrom.
This training is achieved through reading of, and enquiries into, pertinent passages from three sources : from eminent persons, such as,Thoreau, Camus, Hesse, Aristotle, Plato, Schopenhauer, Nietzsche, D.H. Lawrence, Shakespeare, Jesus, Buddha, Krishnamurti, Vivekananda, Einstein, Lord Byron, Shelley, Walt Whitman, Freud, Jung, to name a few; and from perceptive persons, such as, actors, directors, writers, musicians, professionals, carpenters, truck drivers, and all other ordinary persons; and from a contemplative person: myself.
Without this training toward an integrated wisdom or wisdom of the species, so to speak there can be no transformation of consciousness in the true, full, sense of the word. For instance, anyone can give away money that is easy but to do all this to the right person, to the right extent, at the right time, for the right reason, and in the right way is no longer something easy that anyone can do. This takes a practical wisdom derived from much psychological knowledge of human nature.
This training is not basically prescriptive do this, do not do that but rather exploratory, enquiring. It is an enquiry that takes one into the depths of his self and up to the heights of his being, such that he cannot help but grow beyond the limiting confines of his ego-sensual self. This self-transcending process is not meant in an absolute sense so that one becomes godlike or monklike; but rather is meant as relative to one's individual capacity and circumstances.
This in-depth education is a training in critical and creative thinking for children and youths, in particular. This training teaches students to understand their reading material by exercising them at the same time as, or concurrently with what, they read. With this training students develop an awareness sensitive to the fine nuances of contextual meaning that include analysis, synthesis, interpretation, inferences, relationships, projections, crea-tivity. This fine-tuned training prepares students not only to understand their textbook materials, but to extend that understanding to self-understanding as it affects their everyday encounters and relationships. Hence wisdom.
As regards the independent-beneficial society, it will come about as a society-within-a-society; meaning, we continue to function as citizens of our mainstream society: politically, socially, economically, obeying its laws and partaking in its institutions. But underlying and complementing this society is a participation of people taking care of its own benefits and interests and needs without having recourse to, or conflicting with, the main society.
This independent-beneficial society centralizes and consolidates the benefits derived from the wisdom and education necessary to the movement toward the ascendancy of justice and wisdom.
And finally, this unifying spirituality has its source, Love, as the bond of all unity. The meaning of Love as it relates to humanity is somehow to evolve
As wisdom is the psychological and spiritual mainstay of this conscious transformation , we have to take a long look at its meaning and practicality; and this takes place in PART 1 of Book 1 of Of Love and Wisdom (See sidebar). But for now an outline will suffice.
The wisdom in point is a life in balance between our humanness (our all-too-human side) and our transcendence (our more-than-human side). This balance is what I term a human-transcendent wisdom
The underlying basis, or principle, of this human-transcendent wisdom is Transcen- dent Love
(or simply Love capitalized): that which binds all things in unity from protozoa to humans, from sand to canyons, from atoms to stars from here to eternity.
This human-transcendent wisdom is attained through an understanding of our humanness and our transcendence, and their relationship to, and balance between, each other; and through a lifelong endeavor charged with challenge and purpose.
Through this integrated, balanced, wisdom we are gradually able to transform, that is, to broaden, our consciousness from the limiting confines of our self-love to a more selfless love that encompasses and embraces a far broader understanding of our self, of others, of human relationships, of the meaning of our life and of life itself in a word: self-understanding.
It is this self-transcending process that is meant by the phrase "the transformation of human consciousness," not only of our self but of others as well in ever increasing numbers; and it is this marvel that lies behind Pierre Teilhard DeChardin's prophecy expressed in the following words:
"Someday, after we have mastered the winds, the waves, the tides and
gravity, we shall harness ... the energies of love. Then for the second time
in the history of the world, man will have discovered fire."
As justice is wisdom applied socially, we have to take just as long a look at its social implications; and this takes place at The New Society window (See sidebar). But for now, the following brief comments will suffice.
What does this conscious transformation imply regarding justice? A utopia of world peace and love and brotherhood? Hardly. Not so long as our human nature necessitates conflict in its wide range of intellect and emotions, wants and needs, self and other selves. What then? Well, ask yourself this: Who usually does best in a situation of conflict? The aggres- sors, right! those who live for, whose comfort zone is, conflict; either physically or men- tally, for good or for ill, deviously or straightforwardly. Remember the old maxim, or doctrine: "Might is right." right or wrong. Now, this conscious transformation takes this maxim and revolves it revolution! so that the reality becomes "Right is might" transformation! In which case, justice and wisdom predominate over injustice and ignorance; they do not eradicate injustice and ignorance.
And so, the transformed maxim "Right is might." is to be the catchword and the catalyst for the justice revolution toward this conscious transformation.
The following notes are a sequential outline of this conscious transformation move- ment, as set forth on this website.
We are in the midst of a conscious transformation.
We need a new wisdom, underscored by Love, as the bond of all unity, to accom- pany this conscious transformation. This wisdom is a human-transcendent wis- dom. This human-transcendent wisdom encompasses a humanness psychology, a transcendent philosophy, and a Love divinity.
This Love divinity is our inward God.
Our inward divinity Love can be "Experienced"; which is the proof of Its Reality.
Having this proof of its Reality, we then next assimilate its ultimate, eternal
truths into our daily lives through the spirituality of religion Love spirituality, to be precise.
This assimilation happens through self-understanding that ensues from the
human transcendent wisdom in relation to the various manifestations of all-
Since erotic love is the life force of Love which turns our world round, so to speak, this erotic aspect of world Love is analyzed from two perspectives: self-destruction and self-transcendence.
To popularize this wisdom-love unity for the aesthetically sensitive masses, John Lennon's life and music exemplify, represent, this wisdom-love unity.
From the social aspect of this conscious transformation, the Beatles revolutionize popular culture in preparation for this conscious transformation.
The lyrics and music of significant rock musicians exemplify contemporary popular mass consciousness of this conscious transformation.
An understanding of the nature and behavior of human evil (malice) is a necessary corollary of human-transcendent wisdom.
An overview of how to socialize the personal aspect of this conscious transformation finalizes the movement.
The following five book selections, as set forth in the BOOK CATALOG, explicate the human-transcendent wisdom underlying the conscious transformation as presented on this website.
The Erotic Spell which emphasizes the intense, wild, erotic-human manifestation of Love, and its blinding, "instinctual" influence on human beings.
In Beauty and Passion which emphasizes the intense-deep erotic-transcendent manifestation of Love, and its salutary influence of human beings.
Of Love and the Man: John Lennon which emphasizes the human-transcendent manifestations of Love through the charismatic person of John Lennon with and without the Beatles seeking both personal freedom and self-freedom.
Revolution and the Beatles which emphasizes the vast, social-cultural influence that the Beatles music and personalities had, and still has, world-wide as testified by varied fans, authors, musicians, etc..
Rock Lyrics: Interpretations which emphasizes the interpretations of selected lyrics from major rock musicians that are pertinent to the various human-transcendent manifestations of Love from various individual perspectives.
Of Pathics and Evil: A Philosophy against Malice which emphasizes various perspectives of the persons of evil, i.e. the psychopath, sociopath, naricipath ("malignant" narcissist), and psychoticpath, in relation to a philosophy aimed against them
The following additional links, as set forth on the sidebar, complement the above-mentioned books, each in its unique way.
TRANSITION: A News-magazine
which serves as the multi-informative medium that links participants to the relevancy of the conscious transformation movement.
which sets forth the pertinent information for those persons interested in participating actively or inactively that is, socially or personally, publically, or privately in the conscious transformation.
which offers participants the opportunity to exchange ideas and ideals with other participants based on the passages on this site, as well as from other pertinent passages elsewhere.
which offers the book titles and samples available for sale on this wisdom site.
PICTURES OF EMINENT PERSONS which offers pictorial look at the eminent persons whose ideas and ideals have contributed to the purpose of the conscious transformation of man.
STUDIES IN MEANING
which is the critical-creative thinking education extension of this website.
Each link on this site is sequentially related to the actualization of this conscious transfor-mation through the process of gaining self-understanding unto self-freedom through a wisdom of human-transcendence. It is this wisdom that we will be educated to and through which a just and wise society will emerge.
Putting all these comments together into an overall perspective, there is a conscious trans- formation underlying the surface of things and events; and the thrust of this transformation is toward the ascendancy of justice and wisdom over injustice and ignorance. For this ascendancy to gradually take place, a networking of people of like mind needs to prevail. And this like mind pertains to those who are receptive and sensitive to the broadening of the truth of human reality both psychologically and transcendently. This broadening takes a training; it does not just happen. This training raises our consciousness more than ever before, to the intuitive truths of our humanity up form, out of, our collective uncon- scious, in Jung's terms, into the dawn of day, in Nietzsche's terms.
This raising of our consciousness frees us considerably from our ungrounded psychological fears and doubts, and settles our transcendent (or spiritual) searching and longing.
Again, it is this website where this raising of our consciousness takes place by consolidating the wisdom of our species with the justice of goodwill and an education in understanding, underscored by the power of Love.
Be part of the quest! either for your own personal benefit alone, or for both your and others' benefit. In either case, you will be contributing to the conscious transformation toward the ascendancy of justice and wisdom. For more information on this matter, see the FOR PARTICIPANTS page.
Begin the venture of your life to transform your life by entering the corridors of this distinctive site. All that is required of you is what you require of yourself.
II: THE CONSCIOUS TRANSFORMATION:
We are in the midst of a conscious transformation! a transformation in which intuition and self-understanding through a human-transcendent wisdom leads to the ascendancy of justice and wisdom.
As our nature is both human and transcendent (flesh and spirit, self and soul, so to speak), each pitted one against the other, as it always seems, this human-transcendent wisdom resolves this age-old conflict by having these two "antagonists" balanced into a harmonious wisdom hence a conscious transformation.
Underlying this wisdom is the unifying bond, or power, of Love that holds all things together in their proper place; so that rather than our humanness repelling our transcendence, and vice versa, each attracts one another in the right proportion, or tension, relative to the individual.
This human-transcendent transformation, then, has its accompanying human-transcendent wisdom as its guide, and Love [as the bond of unity] (or Love, with a capital 'L') as its source.
Human-Transcendence covers a wide range of human, transcendent, and human-transcendent (as a relatively harmonious complex), observations of our complex humanity moral and spiritual idealism, evil, our vulnerabilities, our various moods and inclinations, our frailties, our inner and outer conflicts, our insecurities, and so on.
By pinpointing the array of our human complexities, this work helps us become acutely not just vaguely aware, and accepting of, the limitations of our humanness, the limitlessness and uplift of our transcendence, and the possibilities and refinements of our human-transcendence.
What is this conscious transformation in regards to wisdom?
It is an expanding self-understanding that comes through a wisdom that balances our humanness with our transcendence. This wisdom plumbs the psychological essentials of our humanness in relation to the philosophical essentials of our transcendence. Both these essentials originate from the source of wisdom; namely, Love [as the bond of all unity].
Transcendently speaking, we identify this bond of unity as the Meaning of unity, as an undivided, unmanifested whole: the oneness underlying all things, all reality. Spiritually speaking, we identify this bond of unity Love this meaning, this oneness, as God, or the Godhead, to be more precise.
And since each of us not to mention "things" is an individual unity-complex, there is this aforementioned underlying bond that unifies us into this particular being, interrelatedly part by part, so to speak. Hence we have our individual meaning in the scheme of things, are essentially Love, and so of oneness. Accordingly, in this sense, of Love, we are essentially God, are essentially the Godhead. And so, God is within us as It is within everything, unifying all being into infinitely relationships.
This "God within" paradigm is the cornerstone of the conscious transformation of which I speak; since it is the foremost living truth of our being : that we are essentially the meaning, oneness, love, of all being. "God is love," as it has been handed down to us from all time and from all climes. And as God is love, so is love God.
These grand statements, of course, have to be demonstrated as believable hopefully true beyond just words, however philosophically, poetically, even scientifically, convincingly stated. And the closest we can get to that truth is to experience Love and its results. It is a simple enough matter to experience and witness acts of love in our everyday lives. These, however, do not transport us to the ultimate oneness, the bond, of Love. Yet there is the experience of that ultimate oneness known as the mystic experience. Perhaps we have all experienced, momentarily, at least, that oneness to one degree or another. If we were to read of this ultimate experience from authoritative sources from all time and from all places, we would become more familiar with its reality; and so perhaps be convinced of that reality as being Love, God, Power; as being ourselves too as that Love, God, Power, even though we may not have experienced it.
Having set down this evidence, the next stage would be to introduce the reader to the wisdom of this God-within reality; from which stage would follow the source of this wisdom, being Love.
As a person gains this wisdom, that is, attains self-understanding, he becomes more receptive and sensitive to the truths, the Meaning, of human nature and of essential nature: Love.
This conscious transformation happens through the contemplation and practice of these truths.
Before embarking on the particulars of this conscious transformation, let me first set forth endorsements for in support of this conscious transformation so that the reader feels somewhat secure that he or she is not about to be awash in some kind of cloudland philosophy or religion or ideal. It is real, and it is happening on our midst whether we know it or not, whether we see it or not, whether we believe it or not. We just have to open our minds to it, and it will reveal itself to us, and we will find fellow wayfarers on the same trek, and we will be inspired to move with it the transformation of our consciousness wherever it may lead us.
And so let us begin the trek.
Selections from The Aquarian Conspiracy
The following passages are selections taken from Marilyn Ferguson's classic study, The Aquarian Conspiracy, of the personal and social transformation sweeping through American culture.
I've chosen this particular book and these particular selections, because they eminently validate and pinpoint the conscious transformation underlying this website's purpose and contents.
My perspectives of a "justice culture" and "conscious transformation" not only parallel Marilyn Ferguson's aquarian conspirators conception of personal and social transformation, but complements it by giving it direction, structure, content, and a semantics.
Since this conscious transformation movement is more a gradual, gathering momentum, unlike an explosion of a revolution, it matters not that Miss Ferguson's book was written 32 years ago. Its stands as a snapshot of a specific time in the history of the movement; and now in our generation, we take the movement another step further historically.
Following these passages from her book, I include passages from eminent persons that support as well the basis of this conscious transformation.
[NOTE:] These passages, both from Marilyn Ferguson and others in her book introduce only a general overview of the transformation that has been taking place,notably, since the late 1960s. For a full grasp of this movement, her masterful journalistic work The Aquarian Conspiracy: Personal and social transformation is an excellent sourcebook.
Lest the title of "Aquarian Conspiracy" be misinterpreted or misconstrued, let me quote Miss Ferguson's choice for the title of her book:
"At first I was reluctant to use the term ['conspiracy' or 'conspirator']. I didn't want to sensationalize what was happening , and the word conspiracy usually has negative associations. Then I came across a book of spiritual exercises in which the Greek novelist, Nikos Kazantzakis, said he wished to signal his comrades, 'like conspirators,' that they might unite for the sake of the earth. The next day the Los Angeles Times carried an account of Canadian Prime Minister Pierre Trudeau's speech to the United Nations Habitat Conference in Vancouver; Trudeau quoted from a passage in which the French scientist-priest Pierre TeiIhard de Chardin urged a 'conspiracy of love.'
"Conspire, in its literal sense, means 'to breathe together.' It is an intimate joining. To make clear the benevolent nature of this joining, I chose the word Aquarian. Although I am unacquainted with astrological lore, I was drawn to the symbolic power of the pervasive dream in our popular culture: that after a dark, violent age, the Piscean, we are entering a millennium of love and light in the words of the popular song, 'The Age of Aquarius,' the time of 'the mind's true liberation.'
"Whether or not it was written in the stars, a different age seems to be upon us; and Aquarius, the waterbearer in the ancient zodiac, symbolizing flow and the quenching of an ancient thirst, is an appropriate symbol."
1. "A leaderless but powerful network is working to bring about radical change in the United States. Its members have broken with certain key elements of Western thought, and they may even have broken continuity with history."
2. "This network is the Aquarian Conspiracy. It is a conspiracy without a political doctrine. Without a manifesto. With conspirators who seek power only to disperse it, and whose strategies are pragmatic, even scientific, but whose perspective sounds so mystical that they hesitate to discuss it. Activists asking different kinds of questions, challenging the establishment from within."
3." Broader than reform, deeper than revolution, this benign conspiracy for a new human agenda has triggered the most rapid cultural realignment in history. The great shuddering, irrevocable shift overtaking us is not a new political, religious, or philosophical system. It is a new mind the ascendance of a startling worldview that gathers into its framework breakthrough science and insights from earliest recorded thought.
4. "The Aquarian Conspirators range across all levels of income and education, from the humblest to the highest. There are schoolteachers and office workers, famous scientists, government officials and lawmakers, artists and millionaires, taxi drivers and celebrities, leaders in medicine, education, law, psychology. Some are open in their advocacy, and their names may be familiar. Others are quiet about their involvement, believing they can be more effective if they are not identified with ideas that have all too often been misunderstood."
5. "There are legions of conspirators. They are in corporations, universities and hospitals, on the faculties of public schools, in factories and doctors' offices, in state and federal agencies, on city councils and the White House staff, in state legislatures, in volunteer organizations, in virtually all arenas of policy-making in the country."
6. "Whatever their station or sophistication, the conspirators are linked, made kindred by their inner discoveries and earthquakes. You can break through old limits, past inertia and fear, to levels of fulfillment that once seemed impossible . . . to richness of choice, freedom, human closeness. You can be more productive, confident, comfortable with insecurity. Problems can be experienced as challenges, a chance for renewal, rather than stress. Habitual defensiveness and worry can fall away. It can all be otherwise."
7. " In the beginning, certainly, most did not set out to change society. In that sense, it is an unlikely kind of conspiracy. But they found that their lives had become revolutions. Once a personal change began in earnest, they found themselves rethinking everything, examining old assumptions, looking anew at their work and relationships, health, political power and 'experts,' goals and values."
8. "They have coalesced into small groups in every town and institution. They have formed what one called 'national nonorganizations.' Some conspirators are keenly aware of the national, even international, scope of the movement and are active in linking others. They are at once antennae and transmitters, both listening and communicating. They amplify the activities of the conspiracy by networking and pamphleteering, articulating the new options through books, lectures, school curricula, even Congressional hearings and the national media."
9. "Others have centered their activity within their specialty, forming groups within existing organizations and institutions, exposing their co-workers to new ideas, often calling on the larger network for support, feedback, back-up information."
10. "And there are millions of others who have never thought of themselves as part of a conspiracy but sense that their experiences and their struggle are part of something bigger, a larger social transformation that is increasingly visible if you know where to look. They are works and their influence only one or two kindred hood, or circle of friends. Yet even in small groups twos and threes, eights and tens they are having their impact."
11. "You will look in vain for affiliations in traditional forms: political parties, ideological groups, clubs, or fraternal organizations. You find instead little clusters and loose networks. There are tens of thousands of entry points to this conspiracy. Wherever people share experiences, they connect sooner or later with each other and eventually with larger circles. Each day their number grows."
12." However bold and romantic this movement may seem, we shall see that it has evolved from a sequence of historical events that could hardly have led elsewhere . . . and it expresses deep principles of nature that are only now being described and confirmed by science. In its assessment of what is possible, it is rigorously rational."
13. "The crises of our time, it becomes increasingly clear, are the necessary impetus for the revolution now under way. And once we understand nature's transformative powers, we see that it is our powerful ally, not a force to be feared or subdued. Our pathology is our opportunity."
14. "The Aquarian Conspiracy represents the Now What. We have to move into the unknown: The known has failed us too completely."
15. "Taking a broader view of history and a deeper measure of nature, the Aquarian Conspiracy is a different kind of revolution, with different revolutionaries. It looks to the turnabout in consciousness of a critical number of individuals, enough to bring about a renewal of society."
16. "The paradigm of the Aquarian Conspiracy sees humankind embedded in nature. It promotes the autonomous individual in a decentralized society. It sees us as stewards of all our resources, inner and outer. It says that we are not victims, not pawns, not limited by conditions or conditioning. Heirs to evolutionary riches, we are capable of imagination, invention, and experiences we have only glimpsed."
17. "Human nature is neither good nor bad but open to continuous transformation and transcendence. It has only to discover itself. The new perspective respects the ecology of everything: birth, death, learning, health, family, work, science, spirituality, the arts, the community, relationships, politics."
18. "The Aquarian Conspirators are drawn together by their parallel discoveries, by paradigm shifts that convinced them they had been leading needlessly circumscribed lives."
19. "So great, so splendid, is this experience, that it may be said that all minor questions and doubts fall away in the face of it; and certain it is that in thousands and thousands of cases, the fact of its having come even once to an individual has completely revolutionized his subsequent life and outlook on the world."
20. "We live at a peculiar moment in history. If we look at the reality of the world from the viewpoint of the industrial era, it is clear that there is no hope. . . . But there is another way to look at our situation. We can discover the large number of people who have decided to change. If we do this, it seems equally impossible that we shall fail to solve our problems."
21. "In this century we have seen into the heart of the atom. We transformed it and history forever. But we have also seen into the heart of the heart. We know the necessary conditions for the changing of minds. Now that we see the deep pathology of our past, we can make new patterns, new paradigms.
"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."
22. "We find our individual freedom, by choosing not a destination but a direction. You do not choose the transformative journey because you know where it will take you but because it is the only journey that makes sense."
23. "The experience of greater connectedness, of unity with others, generates new ways of thinking about problems: joblessness, forced retirement, poverty, fixed incomes, makework, welfare cheating, exploitation. A policy analyst said, 'If we think we are a large family, rather than a large factory, we will deal with these problems differently.'"
24. "One of our objectives is to demonstrate that it is possible for a group of ordinary human beings to come together and to create a 'new-age' community. New-age communities are not going to be built by big governments or by big corporations, and it probably wouldn't be a good idea for that to happen anyhow. We think it is desirable for people to take charge of their own lives, to become self-reliant (as groups) We want to show that life can be lived more simply, in harmony with nature, within the constraints of nature, cooperatively, creatively, humanly. We hope to see a network of New Age communities, sharing, working, helping each other."
25. "'We cannot wait for the world to turn,' said philosopher, Beatrice Bruteau, 'for times to change that we might change with them, for the revolution to come and carry us around in its new course. We ourselves are the future. We are the revolution.'"
26. "A 1979 symposium on the future of humanity said in its announcement: 'Our first great challenge is to create a consensus that fundamental change is possible to create a climate, a framework, which can integrally organize and coordinate the forces which are today striving for growth along seemingly separate paths. We will create an irresistibly vibrant vision, a new paradigm for constructive humanistic action. . . . Until we have created that master context, all talk of strategy is meaningless.' "
27." 'No analogy, even that of metamorphosis, could quite capture the suddenness or radicalness of the transformation ahead, according to John Platt, a physicist at the University of Michigan. Only dreamers like Wells and Teilhard had seen 'the enormous sweep and restructuring and unity and future of it. It is a quantam jump, a new state of matter.'
And this transformation would come within a generation or two, Platt said. 'We may now be in the time of the most rapid change in the whole evolution of the human race. . . . a kind of cultural shock front.'
28. "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 dear,' 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."
29. "In England Colin Wilson, in a 1967 postscript to his famous study of alienation, The Outsider, called attention to a critical issue being addressed quietly in the United States by Maslow and others: the possibility of human metamorphosis the vision of a world hospitable to creativity and mystical experience."
30. "In 1967 Barbara Marx Hubbard, a futurist moved by Teilhard's vision of evolving human consciousness, invited a thousand people around the world, including Maslow's network, to form a 'human front' of those who shared a belief in the possibility of transcendent consciousness. Hundreds responded, including Lewis Mumford and Thomas Merton. Out of this grew a newsletter and later a loose-knit organization, the Committee for the Future."
31. Psychiatrist, Erich Fromm, in Revolution of Hope (1968), foresaw a 'new front,' a movement that would combine the wish for profound social change with a new spiritual perspective; its aim would be the humanization of a technological world.
Such a movement, which could happen within twenty years, would be nonviolent. Its constituency would be Americans already eager for new direction, including old and young, conservatives and radicals, all social classes. 'The middle class has begun to listen and to be moved,' Fromm said. Neither state nor political parties nor organized religion could provide either an intellectual or spiritual home for this thrust. Institutions were too bureaucratic, too impersonal.
The key to the success of the movement would be its embodiment in the lives of its most committed members, who would work in small groups toward personal transformation, nourishing each other, 'showing the world the strength and joy of people who have deep convictions without being fanatical, who are loving without being sentimental... imaginative without being unrealistic. . . disciplined without submission.'
They would build their own world amid the alienation of the contemporary social milieu. They would probably engage in meditation and other reflective states of consciousness to become more open, less egocentric, more responsible. And they would replace narrow loyalties with a wide, loving, critical concern. Their style of consumption would 'serve the needs of life, not the needs of producers.' "
32. "Educator John Holt called for 'a radically new kind of human being'."
33. "Philosopher Lancelot Law Whyte stressed the urgency of a network: 'We who already share intimations of this emergent attitude must become aware of one another. . . . collect allies by timely signals.'"
34. "The only possibility for our time, said Joseph Campbell, the mythologist, in 1968, is the free association of men and women of like spirit...not a handful but a thousand heroes, ten thousand heroes, who will create a future image of what humankind can be."
35. "In The Transformation (1972), George Leonard described the current period as 'unique in history,' the beginning of the most thoroughgoing change in the quality of human existence since the birth of civilized states. 'It does not entail throwing over our civilized values and practices but subsuming them under a higher order.'
Something is struggling to be born here. 'The West Coast,' he said, was not paralyzed by the European bias that dominated the cynical East Coast intellectual establishment: the divorce of the human mind from the rest of the cosmos. 'Without wishing to sound darkly mysterious, I would have to say that there broods over this state a strong sense of greater universal forces.'
36. "Harman was one of the group of scholars and policy analysts who helped write The Changing Image of Man, a landmark study prepared for the Charles Kettering Foundation by the Stanford Research Institute in 1974. This remarkable document laid the groundwork for a paradigm shift in understanding how individual and social transformation might be accomplished. 'The emergence of a new image and/or a new paradigm can be hastened or slowed by deliberate choice,' the study noted, adding that crisis can be stimulated.
'Despite growing scientific evidence for vast human potential, the study said, communicating the new image is difficult. Reality is richer and more multidimensional than any metaphor. But perhaps it is possible to lead people toward 'the direct experiencing of what language can only incompletely and inadequately express. ...There does indeed appear to be a path, through a profound transformation of society. . . to a situation where our dilemmas are resolvable.' "
37." Michael Lerner, co-founder of a California health network, Commonweal, reporting on efforts to call attention to environmental stress, said, 'We could not sustain this dark excavation if we did not sense that our work is another tiny part of a global movement. Perhaps others will recognize the two polarities in the collective experience of our time: the stress caused by what we have created and called down on life, and the true grace of our spirit and courage as we seek a new way.' "
38. Announcing its 1978 convention in Toronto, the Association for Humanistic Psychology referred to 'this period of extraordinary evolutionary significance. . . . The very chaos of contemporary existence provides the material for transformation. We will search new myths and world visions.' "
39. "Marshall McLuhan described the coming world as a 'global village,' unified by communications technology and rapid dissemination of information. This electrified world, with its instant linkage, would bear no resemblance to the preceding thousands of years of history.
In this age we have become conscious of the unconscious, McLuhan pointed out. Although most of us still continue to think in the old fragmented patterns of the slow days, our electronic linkage brings us together 'mythically and integrally.' McLuhan saw coming change: Increasing numbers were aspiring to wholeness, empathy, deeper awareness, revolting against imposed patterns, wanting people to be open.
And we would be remade, he said, by the flood of new knowledge.
The immediate prospect for fragmented Western man encountering the electric implosion within his own culture is his steady and rapid transformation into a complex person. . . emotionally aware of his total interdependence with the rest of human society. . . .
Might not the current translation of our entire lives into the spiritual form of information make of the entire globe, and of the human family, a single consciousness?
40. " Introducing 'World Perspectives,' a series of books published by Harper & Row beginning in the 1960s, Ruth Ananda Ashen wrote of a 'new consciousness' that might lift humankind beyond fear and isolation. 'We are now contending with a fundamental change since we now understand evolution itself. There is now abroad 'a counterforce to the sterility of mass culture. . . a new, if sometimes imperceptible, spiritual sense of convergence toward human and world unity.' "
41. "In her book, The Crossing Point (1973), M. C. Richards, artisan and poet, said: One of the truths of our time is this hunger deep in people all over the planet for coming into relationship with each other.
Human consciousness is crossing a threshold as mighty as the one from the Middle Ages to the Renaissance. People are hungering and thirsting after experience that feels true to them on the inside, after so much hard work mapping the outer spaces of the physical world. They are gaining courage to ask for what they need: living interconnections, a sense of individual worth, shared opportunities. . . .
Our relationship to past symbols of authority is changing because we are awakening to ourselves as individual beings with an inner rulership. Property and credentials and status are not as intimidating any more. . . . New symbols are rising: pictures of wholeness. Freedom sings within us as well as outside us. . . . Sages and seers have foretold this second coming. People don't want to feel stuck, they want to be able to change.
42. "Art historian Jose Arguelles described 'a strange disquietude that permeates the psychic atmosphere, an unstable 'Pax Americana.' The revolution of the 1960s had planted the seeds of apocalypse; the psychedelic drugs, however abused, had given a visionary experience of self-transcendence to a sufficient number of individuals, so that they might well determine the future of human development 'not a Utopia, but a collectively altered state of consciousness.' "
43. "We are living at a time when history is holding its breath," said Arthur Clarke, author of Childhood's End and 2001, "and the present is detaching itself from the past like an iceberg that has broken away from its moorings to sail across the boundless ocean."
44. Carl Rogers, who in privately circulated papers predicted the emergence of a new kind of autonomous human being, acclaimed the 1976 launching by California citizens and legislators of a network called Self Determination. Even if it didn't spread to other states, he said, 'it's a strong indication that the emerging individuals do, in fact, exist and are becoming aware of like-minded others' ."
45."But it wasn't just California. Human Systems Management, an international coalition of management scientists, launched a network from Columbia University in New York City: 'A search is on for special people, and they are not on any list which can be bought. We must seek each other out, find each other, link up with each other. It's not known how many we are, where we are. . . ..
46. "And by 1976 Theodore Roszak was saying that soon no politics could survive unless it did justice to the spiritual subversives, 'the new society within the shell of the old.' The grassroots, do-it-yourself revolution of Erich Fromm's prediction was happening ten years early."
47." Erich Fromm's blueprint for social transformation emphasized the need for mutual support, especially in small groups of friends: 'Human solidarity is the necessary condition for the unfolding of anyone individual' 'No transformation, no supermind, without such friends,' said the narrator of Michael Murphy's novel, Jacob Atabet, based in part on the experiments and explorations of Murphy and his friends. 'We are midwives to each other.'"
48. " 'We are at a very exciting moment in history, perhaps a turning point,' said Ilya Prigogine, who won the 1977 Nobel prize for a theory that describes transformations, not only in the physical sciences but also in society the role of stress and 'perturbations' that can thrust us into a new, higher order. Science, he said, is proving the reality of a 'deep cultural vision.' The poets and philosophers were right in their intimations of an open, creative universe. Transformation, innovation, evolution these are the natural responses to crisis."
49. " In every age, said scientist-philosopher Pierre Teilhard de Chardin, man has proclaimed himself at a turning point in history. 'And to a certain extent, as he is advancing on a rising spiral, he has not been wrong. But there are moments when this impression of transformation becomes accentuated and is thus particularly justified.' "
50." 'What bars our way?' asked writer Gabriel Saul Heilig. 'We still tremble before the Self like children before the falling dark. Yet once we have dared to make our passage inside the heart, we will find that we have entered into a world in which depth leads on to light, and there is no end to entrance."
51. "Each man, said Blake, is haunted until his humanity awakes. " 'If the doors of perception were cleansed, we would 'See the world as it is, infinite.' And the Koran warns, 'Men are asleep. Must they die before they awake?'"
52. "At bottom, Theodore Roszak observed, most of us are 'sick with guilt at having lived below our authentic level.' "
53. "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.'
Today there are millions of residents of that 'great country, the whole earth.' In their hearts and minds, war and boundaries and dogma have indeed already died. And they possess that large hope of which Hugo wrote."
54. " 'A new science of politics is indispensable to a new world,' Tocqueville said. The Aquarian Conspiracy assumes that the reverse is also true. A new world a new perspective on reality is indispensable to a new politics. 'A turning of the mind,' Huxley called it. The very sense of reality must be transformed, Theodore Roszak said. It has variously been called a new metaphysic, 'the politics of consciousness,' 'New Age politics,' 'the politics of transformation.' "
55. " 'The new person creates the new collectivity,' said political scientist Melvin Gurtov, 'and the new collectivity creates -- is the new politics.'
56. "As Theodore Roszak said, the old revolutionary mass movements offered no more refuge to the person than did capitalist societies. 'We need a class smaller than a proletariat. . . . The new politics will speak for the millions one by one.'"
57. "Jerry Rubin, one of the Chicago Eight, who made headlines as a radical social activist in the sixties, later said, 'It's the spiritual movement that's truly revolutionary. Without self-awareness, political activism only perpetuates cycles of anger. . . . I couldn't change anybody until I changed myself.'
58. A woman: 'I really wanted to help people, to change things for the better. One summer I was involved in a very constructive non-violent education program about the Vietnam war. Everybody who was working on it had selfless motives, but by the end of the summer the whole thing fell apart because we couldn't get along with each other. I had to face the fact that you cannot make the world nonviolent and loving unless you make yourself nonviolent and loving.'"
Selections from Eminent Persons
From LITERARY AUTHORS
1. You ask me about the message of Rainbow. I don't know myself what it is: except that the older world is done for, toppling on top of us: and that's it's no use the men looking to the women for salvation, nor the women looking to sensuous satisfaction for their fulfillment. There must be a new world.
2. One's got to put a new ripple in the ether. And one can do it only by not caring about any of the old things, by going beyond them all with amusement and a bit of jolliness, and having a bit of stark trust inside oneself. Stark trust in a Lord we have no name for, and also stark trust in one another. Instead of a recklessness of defiance and mistrust, a recklessness of trust, like a naked knife.
3. I would say to my Cornishmen, "Don't let your house and home be a symbol of your manhood." Because it has been the symbol for so long, it has exhausted us, become a prison. So we fight, desperate and hopeless. "Don't let your nation be a symbol of your manhood" because a symbol is something static, petrified, turning towards what has been, and crystallized against that which shall be. Don't look to the past for justification. The Peloponnesian war was the death agony of Greece, really, not her life struggle. I am just reading Thucydides when I can bear to it is too horrible to see a people, adhering to traditions, fling itself down the abyss of the past, and disappear.
We must have the courage to cast off the old symbols, the old traditions: at least, put them aside, like a plant in growing surpasses its crowning leaves with higher leaves and buds. There is something beyond the past. The past is no justification. Unless from us the future takes place, we are death only. That is why I am not a conscientious objector. The great Christian tenet must be surpassed, there must be something new: neither the war, nor the turning the other cheek.
1. In order for a civilization to remain standing at a high level, it must succeed in attaining a harmony of mind and soul. This synthesis must be set as the supreme aim of our contemporary human struggle. A difficult feat, but we shall achieve it. It suffices that we know clearly what we want and where we are going. But until we do achieve this, it is natural that anarchy and chaos intervene for some time. Moral and spiritual chaos. The genuine, the only certain, reconstruction is the internal reconstruction of man. ... Only one way exists: to rally all the powers of light that exist within every man and every people.. ..
At the present critical moment, there is no other salvation. We must mobilize all our resources and fight against deceit, hatred, poverty, injustice. We must bring Virtue back to this world.
Who are the human beings who will advance the moral resources of the universe? We cannot hope that this rallying cry the most vital one of all will come from temporal leaders politicians, technical experts, economists. Only the spiritual chieftains of the world can and must accomplish this noble mission that is beyond all personal passions. In our own day, the responsibility of the man of the spirit is enormous, because passions are blind. Desires clash. The material forces placed in man's hands by the mind are tremendous. And the way they are used will determine the salvation or destruction of the human race. Let all of us who believe in the spirit unite. Let us clearly face the dangerous moment we are passing. And let us see what is the duty of the man of the spirit today. Beauty is no longer enough. Theoretical truth is not enough: nor is passive kindness. Nowadays, the duty of the man of the spirit is greater and more difficult. ... He must find the simple word that will once again reveal to human beings this simplest of facts: that we are all brothers. ... the forces of good must be organized and the people who serve the spirit must acknowledge each other without egoism.
2. Fire and soil. How could I harmonize these two militant ancestors inside me?
I felt this was my duty, my sole duty: to reconcile the irreconcilables, to draw the thick ancestral darkness out of my loins and transform it, to the best of my ability, into light.
Is not God's method the same? Do not we have the duty to apply this method, following in His footsteps? Our lifetime is a brief flash, but sufficient. Without knowing it, the entire universe follows this method. Every living thing is a workshop where God, in hiding, processes and transubstantiates clay. This is why trees flower and fruit, why animals multiply, why the monkey managed to exceed its destiny and stand upright on its two feet. Now, for the first time since the world was made, man has been enabled to enter God's workshop and labor with Him. The more flesh he transubstantiates into love, valor, and freedom, the more truly he becomes Son of God.
It is an oppressive, insatiable duty. I fought throughout my life and am fighting still, but a sediment of darkness continues to remain in my heart, and the struggle continually recommences. The age-old paternal ancestors are thrust deep within me; they keep fluctuating, and it is very difficult for me to discern their faces in the fathomless darkness. The more I proceed in my search for the first terrifying ancestor inside me, piercing through the heaped up layers of my soul individual, nationality, human species the more I am overcome by sacred horror. At first the faces seem like a brother's or father's; then, as I proceed to the roots, out of my loins bounds a hairy, heavy-jawed ancestor who hungers, thirsts, bellows, and whose eyes are filled with blood. The ancestor is the bulky, unwrought beast given me to transubstantiate into man and to raise even higher than man if I can manage in the time allotted me. What a fearful ascent from monkey to man, from man to God!
1. Man is not a permanent, unchanging creation (this was the ideal of antiquity despite the contradictory intimations of its philosophers); he is rather an experiment and transition a narrow, dangerous bridge between nature and spirit. His innermost destiny drives him toward the spirit, toward God; his innermost yearning drives him to nature, back to the mother: his life is a fearful wavering between these two.
2. The dignity of man stands and falls with his ability to set himself goals in the realm of the unattainable, and his tragedy lies in the fact that he has the ways and practices of the world against him
3. I don't know whether this world has ever been bettered; perhaps it has always been as good and as bad as it is. But this I do know: if ever the world has been bettered, if it has ever been made richer, more alive, happier, more dangerous, more amusing, this has not been the work of reformers, or betterers, but of true self-seekers who have no goal and no purposes, who are content to live and to be themselves.
4. Chaos demands to be recognized and experienced before letting itself be converted into a new order.
5. True education, like true physical culture, is at once a fulfillment and a spur; always at the goal and never stopping to rest, it is a journey in the infinite, a participation in the movement of the universe, a living in timelessness...
Anton Chekhov, from Three Sisters
"In the old days the human race was always making war, its entire existence was taken up with campaigns, advances, retreats, victories. But now all that's out of date, and in its place there's a huge vacuum, clamoring to be filled. Humanity is passionately seeking something to fill it with and, of course, it will find something someday. OH! If only it would happen soon! If only we could educate the industrious people and make the educated people industrious."
1. Man belongs to a different integrate level from the beast, he is forever ascending the ladder of being and if there is an ape in us there is also an angel seeking release from our brutehood and our humanhood. The overman is not my private phantasy: he is a reality of our biologic and spiritual nature, and if I have led people to believe otherwise I cry aloud, mia culpa! [ my fault] Humanity is bogged deep in bestiality: must I see my philosophy used to drive the Roman spirit deeper into the swamp? But I shall go stark mad and die before this tragedy takes place! If man is trapped in the static state of his beasthood then all culture is a fraud, and I will shoot down the first man who mentions Goethe or Shakespeare.
2. We are now entering a new era of gigantic conflicts [witness only the two world wars, since Nietzsche's time] which shall usher in a new kind of reality, a spiritual reality based on the needs of people, not crackpot philosophers like Hegel who rationalize their Prussian bias into a world-system of emerging truth.
3. [from Thus Spake Zarathustra:] Behold, I teach you the overman. The overman is the meaning of the earth. Let your will say: the overman shall be the meaning of the earth! I beseech you, my brothers, remain faithful to the earth; and do not believe those who speak to you of otherworldly hopes! Poison-mixers are they, whether they know it or not. Despisers of life are they, decaying and poisoned themselves, of whom the earth is weary: so let them go.
4. [from Thus Spake Zarathustra:] Man is a rope, tied between beast and overman a rope over an abyss. A dangerous across, a dangerous on-the-way, a dangerous looking-back, a dangerous shuddering and stopping. What is great in man is that he is a bridge and not an end: what can be loved in man is that he is an overture and a going under.
5. [from Thus Spake Zarathustra:] O my brothers, I dedicate and direct you to a new nobility: you shall become procreators and cultivators and sowers of the future verily, not to a nobility that you might buy like shopkeepers and with shopkeepers' gold: for whatever has a price has little value. Not whence you come shall henceforth constitute your honor, but whither you are going! Your will and your foot which has a will to go over and beyond yourselves that shall constitute your new honor.
6. [from Thus Spake Zarathustra:] Life wants to build itself up into the heights with pillars and steps; it wants to look into vast distances and out toward stirring beauties: therefore it requires height. And because it requires height, it requires steps and contradictions among the steps and climbers. Life wants to climb and to overcome itself climbing.
7. In the horizon of the infinite. We have left the land and have embarked. We have burned our bridges behind us indeed, we have gone further and destroyed the land behind us. Now, little ship, look out! Beside you is the ocean: to be sure, it does not always roar, and at times it lies spread out like silk and gold and reveries of graciousness. But hours will come when you will realize that it is infinite and that there is nothing more awesome than infinity. Oh, the poor bird that felt free and now strikes the wall of his cage! Woe, when you feel homesick for the land as if it had offered more freedom and there is no longer any "land."
Now to practical matters considering this conscious transformation according to a human-transcendent wisdom, a critical-creative thinking education, and a public benefit society.
I: Man's Conscious Transformation pertaining to WISDOM
Q: What exactly do you mean by "conscious transformation?"
A: A broader, deeper, understanding of human life, human nature, and human relationships.
Q: What is this "broader, deeper, understanding?"
A: Broader in the sense of understanding our humanness in relationship to our transcendence; and deeper in the sense of understanding our transcendence as the source of our being.
Q: What is our humanness?
A: The facets of our human psychology that relate specifically to our transcendence.
Q: How does our human psychology relate to our transcendence?
A: In the most general terms, the main facets of our humanness are our pleasures and pains, our wants and needs, and our self-identity; and the main facets of our transcendence are our sensitivity to right and truth, to understanding and grace, and our essential being. Our human psychology, or humanness, interrelates with our transcendence in practically all that we do and think; and conscience is their intermediary, whether as strong or weak. When this interrelationship between our humanness and our transcendence is strong in us, so that the one "plays off" the other, in good balance, and fairly consistently, then right, or good, judgment prevails. This right judgment I call a human-transcendent wisdom.
Q: How does this human-transcendent wisdom contribute to a conscious transformation?
A: Since wisdom is both practical and contemplative, that is, human and transcendent, the more wisdom one attains, the more consciously and this is the key word in touch one is with not only his or her humanness, and transcendence, but with the balance between the two: one's human-transcendence. And since, our psychological and spiritual history is one in which our humanness and our transcendence have always been, more or less, in conflict one with the other; whereas, with our human-transcendent wisdom, they are in balance. In which case, a conscious transformation is surely to take place.
Q: How will we be substantially different through this conscious transformation?
A: We will be more loving, that is, more transcendent (more-than-human) than subject to our humanness (all-too-human). The truth, right, understanding, grace, and being of our transcendence will take precedence over, will balance out, the pains and pleasures, wants and needs, and self, of our humanness. In which case, our consciousness will transform from the predominance of self-interest to a predominance of selfless interest.
Q: You seemed to make synonymous "loving" and "transcendence." In what way are they synonymous?
A: Yes, they are synonymous in meaning. inasmuch as the more transcendent of our humanness we are, the more loving we are in our life; and so, the more of love we are; that is, the more in touch we are with our Love divinity.
II: Man's Conscious Transformation pertaining to JUSTICE
Q: How does justice figure in with this conscious transformation?
A: From the comments above, you see the synonymous relationship between transcendence and love and wisdom. Accordingly, when justice prevails, self-interest is transcended unto the interest of what is right and true for the overall good, not just for one's own good; and for right and truth to prevail, understanding is required, which takes a wisdom of humanity, and the grace to execute a just act properly.
What ultimately motivates us to act justly is our common humanity: our sense of sympathy or empathy toward the persons receiving our acts of justice. Sympathy and empathy, are two emotional manifestations of love. So in this regard, we would say justice is the moral equivalent of love in a social setting of formal relationships, as in business, politics, economics, education, etc..
Q: Are you saying, then, the more love, the more justice?
A: That certainly would follow. In which case, the individual who is growing in wisdom and love will pass that on to all his relationships and dealings with others. And so, mores, policies, agreements, laws, benefits, and so forth, will issue from the standpoint of justice; which in turn issues ultimately from love: both human and transcendent love. Hence the wisdom of human-transcendence. In which case, the maxim "might is right," which is indicative of injustice and ignorance reverses to "Right is might," which is indicative of justice and wisdom.
III: Man's Conscious Transformation Pertaining to the QUEST
Q: How do I become part of this conscious transformation quest?
A: Optimally, in the following four general ways:
By reading the material on the "www.theconscious transformation.net" website
By studying and participating in the wisdom enquiries
By living the wisdom of what you have learned
By assisting in the administration, projects, and services
By small, monthly monetary or service contributions to help promote the quest
Q: Do I have to be involved in all four ways?
A: No, not at all. You might just want to read the material and leave it at that. Assuming that the reading material interests you, and makes a positive difference in your personal, interpersonal, and social life, then you are contributing to the movement in your own private way. Those are two of the four ways.
However, because the reading material can be stimulating, provocative, and perplexing, you might have questions, or comments you'd like to make regarding certain passages. In which case, you might want to participate in the wisdom enquiries aspect of the movement, either with a qualified wisdom enquirist, or by an exchange of ideas with other participants, or with both, via e-mail exchange.
Q: Is there a fee, or contribution or obligation, expected from me for either way?
A: Certainly not for exchanging ideas with other participants. If, however, you want to explore ideas with a professional, qualified wisdom enquirist, then after the initial two free e-mail exchanges, there would be a monetary contribution for each e-mail exchange.
Q: Why a "contribution" rather than a "fee?"
A: In keeping with the nature and quality of the movement as being an affiliation of people of like mind and good will, contributions are more appropriate than fees.
Q: And what do you consider an appropriate contribution?
A: First of all, it is not me who considers anything regarding this affiliation, but the integrity of the affiliation itself.
Q: And what is this integrity?
A: That which keeps this affiliation true to itself and forward moving in wisdom and justice. And since for this affiliation to be true to itself by the transforming of our consciousness so that wisdom and justice takes precedence over injustice and ignorance it must continuously move forward (the conscious transformation Movement). Obviously, such an affiliation accrues expenses; and it is money that covers expenses.
Now, the enquirist has professionally trained for his/her position intellectually, psychologically, philosophically, and transcendently human-transcendently, in a word for our affiliation; and accordingly, imparts his wisdom to those who request it. That requires his time and energy, and so should be monetarily reimbursed for them. Yet in keeping with the affiliated principle of the Movement, as being all for one and one for all, his fee should reflect that principle not his personal payment.
Hence, he or she is to be paid through contributions rather than a flat fee; and the amount of these contributions be determined on the part of the enquirer by his/her fair ability to pay. This fair ability to pay is decided upon by the enquirer as himself a contributor to this affiliation. So the amount of contribution is reciprocally reflected by both enquirist and enquirer.
Q: So, an enquirist may receive $3.00 an e-mail exchange from one enquirer; $13.00 an exchange from another enquirer; or $30.00 an exchange from still another enquirer? Is that right?
A: Yes, that is between the enquirer and enquirist; but with this one condition: 1/6 of each contribution is to be deposited into a treasury exclusively earmarked for the benefit of the affiliation. And both the enquirer and enquirist will take into account this percentage in determining the amount of the contribution.
Q: Wouldn't it be easier, if for no other reason than bookkeeping, to set a fixed fee for these e-mail exchanges?
A: Of course; but as mentioned earlier, it would not be in keeping with the nature of this affiliation to do so. A fixed fee does not take into consideration the wide range of people's ability to pay. Should the fee be determined by for the rich? Then that would exclude the poor. Or should the fee be determined by for the poor? Then that would be farcical to the rich. Anyone, rich or poor, or in between, in the affiliation should have access to this service according to what amount he can, or wants to, contribute.
Q: How do you expect these enquirists to keep to this monetary arrangement when they may prefer to go their own way, go into business for themselves, so to speak?
A: Some will and some won't. Those who will are first and foremost concerned with the benefit of the affiliation, the Movement; those who won't, are more concerned with their own benefit than that of the public benefit, so to speak; and consequently, they're simply playing the old game of existence instead of the new game in which we're engaged. There wouldn't be any harm in their defection so long as they're imparting self-understanding to the enquirers; in which case, they would still be contributing indirectly to the conscious transformation movement. They wouldn't be associated with the movement; they would be using it which is fine, so long as the enquirers are benefiting from them. My point is that their payments cannot be contributions, since contributions are too variable and dependent upon contributors. Consequently, these enquirists have to charge fixed fees, which need to be enough to support their standard of living; and so, these fees exclude all those who want, but cannot afford the fees. And this state of affairs goes contrary to the purpose of the movement; though not necessarily contrary to the purpose of the conscious transformation; since, as I've said, wisdom is being imparted nonetheless.
Q: In the end, though, I don't have to make a contribution at all if I just want to share these ideas with others through e-mail exchange? Is that right?
Q: And if I do make a contribution to the movement itself, is there a certain amount that I'm to contribute, or a number of times I'm to contribute?
A: No, to both questions. You see, everything about this affiliation, this movement, is voluntary, self-determining. You can choose or not choose to be a participant, to contribute whatever you want: money or services, or anything else that will add to the forward movement of the affiliation. As I've said, your participation can be either private or public, known or unknown; you come and go as you wish. There are no so long as interpretations, no conditions. It is your choice.
Q: Am I able to withdraw from this affiliation permanently, or periodically, at any time I want without notifying anyone, or being processed?
A: That's right. There is no signing on or signing off. It's strictly a personal matter aligned with a social concern.
Q: What if I were secretly, or crazily, or psychopathically, undermining the affiliation? Would you referring not to you yourself, but to the organizers, the management of the movement just casually sit by and allow it for fear of sinking into a bureaucracy of rules and regulations and laws?
A: As with any movement or affiliation, it is imperative that it be organized and managed according to its goals and purpose so that it does not fail or stagnate or deteriorate. As is known, the overall purpose of our movement is to give form and structure and specifics, to consolidate, the conscious transformation that is underway so that our future will be one in which justice and wisdom take the ascendancy over injustice and ignorance. This cannot be done in isolation, at random, by a few people here and there. There has to be a continuously gathering momentum through a networking of people to make this happen. This is the basis of the Movement the conscious transformation movement. All the people in this Movement have to have a common goal and be of like mind, for it to be successful not only in the long run, but in the short run, here and now, however small or minor the results may be or seem. This collectivization of people is what I've been referring to as an affiliation in which everyone in his or her own way is contributing to this futuristic goal: this brave new world, as Shakespeare so beautifully put it.
So, this affiliation exists for the common good, the common goal for justice and wisdom for all. Accordingly, this affiliation, this movement, can be termed the Public Benefit to give it an overall name. But, of course, since it is ignorance and injustice that the Public Benefit is combating, so to speak, is attempting to ascend, then obviously, these are the two foes it is confronted with. And so, the wolves in sheep clothing will always be in our midst. And so, to protect ourselves from them, we must play their game, and be sheep in wolves' clothes, so that they do without dinner,. so to say. We turn the tables on them.
Q: How is that?
A: By having the advantage of knowing that there are wolves disguised as sheep amongst us. The wolves would not know in the least at first that there are sheep amongst them disguised as wolves; they wouldn't expect the sheep to be so clever how would they know the ways of the wolf?. Later, when the truth dawns on them that there might be sheep amongst them dressed as wolves, they will begin to even distrust their own kind; and won't know who is who.
Q: How would the sheep know the ways of the wolf?
A: Through the wisdom that they have been educated in. This is where the human-transcendent readings of eminent persons, perceptive persons, and a contemplative's person will educate them to this task. The wisdom of these readings and enquiries will plumb the receptive person into the depths and heights of human nature so completely that they will even recognize the wolves in their own nature. Sure to say, the sheep could never become wolves in the full sense of the word; but they will recognize the basic wolf traits and so protect themselves from them so much more than otherwise.
Q: But assuming that some of the wolves will slip through the cracks and learn the wisdom of the sheep; and so learn what they are about, and so get around the sheep once again. And these "wise" wolves will educate the other wolves into this human-transcendent wisdom; and so, being stronger and more crafty, will be eating the sheep again. So what has been gained in the long run?
A: Your point reminds me of Nietzsche's trenchant statement that the more good the more evil. In which case, in order for the wolf to survive, it has to understand the sheep; but since it is basically not of a sheep nature, it can never fully understand its fear of the wolf. But it is this sheep fear that make them so receptive to the wisdom of protecting themselves from the wolf; and so, however a wolf may learn of the sheep wisdom, it can never fully grasp the wolf-fear factor of its nature. and this is the new-found advantage the sheep has over the wolf. Assuming that not all sheep will master this wisdom, and so will fall victims to those wolves who have gained enough sheep-wisdom to still overcome them the end result is that the sheep now have the upperhand over the wolves; not totally, but enough so that their fear can be mitigated enough to go on with their lives without that fear dominating them. And who knows what evolutionary development might ensue from this wolf-wisdom that they have assimilated into their sheephood. Even the wolves would have to take another direction in forging for food in order to survive.
Q: Do you record my contributions?
A:The amount of contributions are recorded , yes, but not as your contributions. That remains anonymous in the records.
Q: So, if I don't make any contributions for a period of time, there are no consequences?
A: None whatsoever.
Q: Under those circumstances wouldn't many people take advantage of whatever they can get for free?
A: Consider it in light of church offerings. You do or you do not make an offering, just as the amount you offer is voluntary. In either case, you are free to attend church and receive its services and participate in its functions nonetheless. Yet, you do not hear of mainstream churches "going broke" and closing down. The church keeps on, because most parishioners are genuine in their religious belief, and in the church that ministers to that belief; and so, they make sure the church does not "go under." similarly, with the Public Benefit.
Q: How do I know that my contributions are being assigned appropriately?
A: For one thing, all participants will have access to the treasury's financial accounts as will be posted in the Public Beneft's newmagazine; and for another thing, for funds to be assigned inappropriately would go against the whole tenor of what the Public Benefit stands for, namely: justice and wisdom.
Q: But we know that greed and deviousness are integral parts of human nature. Almost inevitably, hands will be in the cookie jar. How would you circumvent that reality?
A: As best we can by both a social charter and an economic principle. The social charter would set down the rules and regulations of the Public Benefit's social endeavors; and the economic principle would set down the percentage ratios of monetary disbursements. These two are complete.
Q: What if the Public Benefit's treasury exceeds the needs of the Public Benefit? In other words, what if there is more money in the treasury than the Public Benefit spends?
A: That state of affairs is dispensed with by the forward movement of the Public Benefit. The idea is to balance expenses with income at all times, so that the treasury is more a depository than a bank; meaning: contributions go into the treasury and come out of it to assigned disbursements. These assignments are determined and calculated by the treasury's economic principle.
Q: What are these assigned disbursements?
A: Whatever promotes the public benefit in concern for the ascendancy of justice and wisdom over injustice and ignorance; and it is this concern that will eventually transform our consciousness.
Q: I see the roles that the human-transcendent wisdom and the public benefit society play in this conscious transformation movement; but where does the critical-creative education come in?
A: The main role of the critical-creative education called Studies in Meaning is to educate children and youths, especially, academically and wisely through a critical-creative thinking curriculum. this in-depth curriculum prepares children and youths to succeed in their mainstream schooling and in their lives. This education underlies the movement toward our conscious transformation.
Q: Where will this in-depth education be taught?
A: Everywhere, generally; and in what is called, community educultural centers, specifically.
Q: What do you mean by "anywhere.?
A: Wherever it is convenient for students to study, whether it be in a library, in their home, in a church, in an office, in an apartment, and whatever other location.
Q: What are community educultural centers.
A: You might call them the centralizations of the a Public Benefit. They are located in communities that offer children, youths, and adults a place where they can study, play, and interact variously; a place where services, recreation, entertainment, education, culture, are conducted for the community.
Q: You mean like standard community centers?
A: More or less, except that. first, these community educultural centers are not government sponsored and financed, but rather sponsored and financed by the Public Benefit; they are operated by, for, and through, each particular community. and second, they have the common underlying goal and purpose of the Movement.
Q: How long will this conscious transformation take to happen, to be part and parcel of our lives, both personally and socially?
A: There is no determined end point, or projection; it's a continuous historical, evolutionary, organic movement, that in truth has no beginning nor end. By the fact that organic and inorganic processes are ever-changing which we scientifically term "evolution," earth and its inhabitants continuously evolve, or change accordingly. There certainly are definite constants in nature, in plant, animal and human nature; but there are just as certainly inconstants as well: the inconstants that have brought us from the swamps through the dinosaurs, through the mammoths, through pre-man up to man as he, and the animal kingdom, are today.
And as man evolves, so does his consciousness, which is where we are in our times. There are times through the ages, when this evolution of man's consciousness reaches a stage, after perhaps thousands of years, whereby all the minor genetic alterations converge into a major "split," "transmutation," "mutation." We are nearing that transmutation, and somehow, by all accounts,are consciously aware of it in our times, as is attested by all the personal and social and political and psychological, and spiritual upheavals beginning from the 1960s to our day.
We are well on our way. This transmutation what is varyingly called the new age, the age of Aquarius, human potential movement, new age spirituality, and what we call the conscious transformation needs a collective common organization, or society, a philosophy, a psychology, an education, welcoming all diversity and supported by a fundamental, integral wisdom. And this has been the momentous task of the development of a new spiritual perspective: Love spirituality, a new wisdom: human-transcendence, a new education: critical-creative thinking, and a new society: public benefit.
IV: An Outline of the Fivefold Root of the Conscious Transformation
A LOVE DIVINITY
The Love divinity fits perfectly into the very nature of the meaning of the word "religion"; which would be at the very core of all religions their universal spirituality.
As the universal spirituality of all religions, this Love fulfills the need in our times for a spiritual revolution in our Western tradition; namely, the "revolving" of emphasis of the outward God round to the inward God at the center of our being, and of all being "The kingdom of Heaven is within you." "You must be perfect as your God in Heaven is perfect." (Jesus); "God has put eternity in the mind of man." (Ecclesiastes)
A HUMAN-TRANSCENDENT WISDOM
Human-transcendence is a wisdom that balances both our human and transcendent sides. This balance is derived, developed, through an understanding of both these sides of our nature.
This understanding is developed from an understanding of the nature of love, which is the basis of all wisdom.
The nature of love can be understood from three perspectives: human love, transcendent love, and human-transcendent love.
Adult participants of this world-enhanced culture (WE Culture) will learn of the various aspects of human love, transcendent love, and human transcendent love through the written thoughts of eminent persons, perceptive persons, and a contemplative person: myself. Upon reading these passages, participants will be well on their way to gaining a degree of self-understanding.
This self-understanding results from a balanced perspective of one's humanness through human love, with one's transcendence through transcendent love, and with one's human-transcendence through human-transcendent love hence a human-transcendent wisdom.
It is through this human-transcendent wisdom, that a person gains a degree of self-freedom that is, freedom from the urgings of one's ego-sensuality so as to be receptive, open, to broader perspectives of human life and life itself.
A CRITICAL-CREATIVE THINKING EDUCATION
Student participants will learn how to think both critically and creatively through a critical-creative thinking curriculum, Studies in Meaning. This learning will develop their sensitivity to contextual understanding. This sensitivity will make them receptive to transferring this contextual understanding to self-understanding hence wisdom
Both contextual and self-understanding can be gleaned from wisdom enquiries, which explore the various interpretations of passages on the three aspects of love from both eminent and perceptive persons.
Possessing both this contextual understanding and self-understanding, gives a person a definite sense of self-freedom.
AN INDEPENDENT-BENEFICIAL SOCIETY
A person who is not very loving beyond himself, nor concerned with much good beyond his own interests, would hardly be receptive to gaining wisdom, simply by the fact that wisdom is of humanistic scope concerned with universal truths concerning human nature and relationships beyond just the individual. But the exclusive self-lover is concerned more for his own good than for the good of others. Hence, those who are of a loving, good nature are naturally more, or equally, as sensitive to, the good of others as they are of their own good.
Being of a loving and good nature are necessary for the sensitivity needed to acquire wisdom, but not sufficient since an inquiring intelligence is necessary as well, including a fairly well-balanced emotional psychology. Without these three fairly well aligned, it is not likely that a person would even be interested in gaining, or be able to gain, a modicum of wisdom. Consequently, such a person would be locked into his limitations, and so would be more a victim of his loving, good nature than in control of it. Wisdom, practical wisdom, is needed to gauge, guide, this good, loving nature in balance so that it does not become excessive or deficient. In which case, in matters of giving, let's say, he would not give excessively nor deficiently, but know just how much to give, whom to give, whether or not to give, and so forth, in a given situation. (cf Aristotle's theory of virtue) and so on, with other human, moral, traits. This takes wisdom. And if a person is not receptive to gaining this wisdom, then his loving, good nature works against him in many cases, such as his being taken advantage of, of his being misled, of his acting on impulse, of his being persuaded by faulty reasoning, and so forth.
Consequently. For a person to be receptive to gaining wisdom, human-transcendent wisdom, in particular, he must first and foremost be predominantly of a good, loving nature, he must have an inquiring intelligence, and must have a fairly well-balanced emotional psychology inasmuch as his ego or self-esteem is not shattered or shredded.
Now if a person qualifies to gain wisdom temperamentally (good, loving nature), yet hardly qualifies intellectually (inquiring intelligence) nor psychologically (emotionally), it is possible for him or her to be at least influenced by those who possess wisdom; since they recognize what is right and good and loving even though they may not be able to come up to them because of their dysfunction or limitation. And they recognize these because wisdom is essentially of, stems from, the good and loving; they are what ultimately define wisdom.
Hence, such persons recognize wisdom when they see it in a person, though they themselves cannot come up to, cannot attain, that wisdom, at least consistently. As long as they are in the proximity of such persons, they can be influenced by them, agree with them, support them, and the like. Accordingly, they would be willing to be guided by such persons, because they act and think from that root of wisdom (love and goodness).
Considering these comments, then, it appears imperative that there must be a society that fosters, nurtures, and supports wisdom interconnectedly between persons and peoples, especially if it is ever to predominate over ignorance as the conscious transformation promises. Naturally concordant with the predominance of wisdom will be the predominance of justice over injustice, since justice ensues from wisdom as night follows day.
It is the Public Benefit society that will assure this predominance inasmuch as it supports and fosters the distinctive wisdom and education of its participants; namely, human-transcendence and critical-creative thinking.
Since both this human-transcendent wisdom and critical-creative thinking education are at the heart of this conscious transformation, they require a nurturing environment favorable for their growth; and it is this public benefit society that provides this environment with its many social services and interpersonal interactions.
Doc Childre and Howard Martin
What is required for effective change is continuity of sincere effort to release and let go of inefficient thought patterns from the past.
Hard work, sacrifice and focus will never show up in tests.
Everyone thinks of changing the world, but no one thinks of changing himself.
The most powerful agent of growth and transformation is something much more basic than any technique: a change of heart.
Some people change when they see the light, others when they feel the heat.
Nothing is easy to the unwilling.
If you don't like something, change it. If you can't change it, change your attitude. Don't complain.
The shape of our lives is defined by our insertion into institutions and systems whose interlocking power generates the "virtual reality" we experience. Such 'knowledge' is so thoroughly a part of our worldview that it simply would not occur to most people to question it. Yet underneath this reality is another, subinstitutional reality in which very different responses are simply acted out. This is the reality in which everyone, until very recently, lived.
The greatest revolution in our generation is that of human beings, who by changing the inner attitudes of their minds, can change the outer aspects of their lives.
Behold, I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye...
W.H. Murray, The Story of Everest
Concerning all acts of initiative and creation, there is one elementary truth -- that the moment one definitely commits oneself, then Providence moves, too.
Men do change, and change comes like a little wind that ruffles the curtains at dawn, and it comes like the stealthy perfume of wildflowers hidden in the grass.
It is never too late to become what you might have been.
We want the facts to fit the preconceptions. When they don't, it is easier to ignore the facts than to change the preconceptions.
The future is not a result of choices among alternative paths offered by the present, but a place that is created created first in the mind and will, created next in activity. The future is not some place we are going to, but one we are creating. The paths are not to be found, but made, and the activity of making them, changes both the maker and the destination.
Anthony J. D'Angelo
Don't fear change, embrace it.
Everybody wants to be somebody; nobody wants to grow.
Anne Morrow Lindbergh
Only in growth, reform, and change, paradoxically enough, is true security to be found.
Everyone thinks of changing the world, but no one thinks of changing himself.
To change one's life: 1. Start immediately, 2. Do it flamboyantly, 3. No exceptions.
If you are still being hurt by an event that happened to you at twelve, it is the thought that is hurting you now.
You must be the change you wish to see in the world.
The moment you have in your heart this extraordinary thing called love and feel the depth, the delight, the ecstasy of it, you will discover that for you the world is transformed.
Your current safe boundaries were once unknown frontiers.
Nothing endures but change.
Change in all things is sweet.