THE CONSCIOUS TRANSFORMATION CULTURE
The Ascendancy of Justice and Wisdom over Injustice and Ignorance
Written, Compiled, & Edited
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.
Tis not too late to seek a newer world.
The Conscious Transformation Culture [desktop published, 52 81/2 x 11 pages] / FREE
This book is mainly a compilation of ideas and ideals by eminent and perceptive dpersons who express the underlying phenomenon that 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 ascend ancy over injustice and ignorance through Love in its all-inclusive meaning.
We hear of the conscious transformation (or conscious evolution) happening in our times at an accelerated pace perhaps because of the computer-internet phenomenon more than anything else. this conscious transfomation seems soran) dom and aaddisconnected; yet somehow, there must be an underlying meaning to this practically miraculous micro-technological pace t
Consolidation of all that is super-happening in our times is needed for us to intellectu- ally, psychologically, socially, grasp its significance. And I believe that this consolida-tion requires a major paradigm shift: a spiritual-psyrequires 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 revol- ving, 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 CULTURE!
For the Ascendancy of Justice and Wisdom
over Injustice and Ignorance
[With support from the ideas and ideals of philosophers: Nietzsche, Schopenhauer, Nietzsche, 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, Ramakrish- na, Krish- namurti, 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 move- ment of love, peace, and understanding, conjoined with all other minority move- ments.
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? Before answering, let me first convince the reader that this is not my own private idealization or fantasy, by quoting those of noteworthy authority who believe and support this phenomen- on.
First my introductory comments.
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 prolifer- ation 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 source Love so that we keep in touch with the spectrum 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, know-l edge 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, profession- als, 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 explora-tory, 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 circum- stances.
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 train- ing students develop an awareness sensitive to the fine nuances of contextual meaning that include analysis, synthesis, interpretation, inferences, relationships, pro- jections, creativity. 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: polit- ically, socially, economically, obeying its laws and partaking in its institutions. But under- lying 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 mean- ing 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. 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 hu- man ness 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; 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 aggressors, right! those who live for, whose comfort zone is, conflict; either physically or mentally, for good or for ill, deviously or straightforwardly. Remem- ber 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 be- comes "Right is might" transformation! In which case, justice and wisdom predom- inate 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 ascendant revolution toward this conscious transformation.
The following notes are a sequential outline of this conscious transformation quest.
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 wisdom. 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.
Putting all these comments together into an overall perspective, there is surely a con- scious transformation underlying the surface of things and events; and the thrust of this trans- formation 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 trans-cendently. 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 from, out of, our "collective unconscious, in Jung's terms, into the dawn of day, in Nie- tzsche's terms.
This raising of our consciousness frees us considerably from our ungrounded psycho-
logical 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 -dating the wisdom of our species with the justice of goodwill and an education in under- standing, 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.
II: THE CONSCIOUS TRANSFORMATION:
Selections from Eminent Persons
Selections from The Aquarian Conspiracy
The Conscious Transformation Pertaining to Wisdom
The Conscious Transformation Pertaining to Justice
The Conscious Transformation Pertaining to the Quest
An Outline of the Four-fold Root of the Conscious Transformation
Granting that 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-transcen- dent (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 mean- ing, 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 experi- ence. 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 wis- dom 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 recep- tive 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 cloud- land philosophy or religion or ideal. It is real, and it is happening on our midst wheth- er 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 transforma- tion 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 "conscious transformation" not only parallel Marilyn Ferguson's aquarian conspirators conception of personal and social transformation, but comple- ments 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 37 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 con- spirators,' 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 agen- cies, on city councils and the White House staff, in state legislatures, in volunteer organi- zations, 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, free- dom, human closeness. You can be more productive, confident, comfortable with insecur- ity. 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, polit-i cal 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, articula- ting 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 exis- ting 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 net- works. 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 con- firmed 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 un- known: The known has failed us too completely."
15. "Taking a broader view of history and a deeper measure of nature, the Aquarian Con- spiracy is a different kind of revolution, with different revolutionaries. It looks to the turn- about 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 imagina-tion tion, 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 condi- tions 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, make- work, welfare cheating, exploitation. A policy analyst said, 'If we think we are a large fam- ily, 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 commun- ities 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 radi- calness 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 trans- cendent 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 transfoma- tion, 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 con- sciousness 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 eexistence 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 informa- tion 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 interconnec- tions, 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 sta- tus 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 plan- ted the seeds of apocalypse; the psychedelic drugs, however abused, had given a vision- ary 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 ice- berg 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 legi slators 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 becMing 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 contem- porary 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 recom- mences. 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 transI- tion 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."
Pierre de Chardin / philosopher-scientist
Evolution is gaining the psychic zones of the world... life, being and ascent of consciousness, could not continue to advance indefinitely along its line without transforming itself in depth. The being who is the object of his own reflection, in consequence, of that very doubling back upon himself becomes in a flash able to raise himself to a new sphere.
Our duty, as men and women, is to proceed as if limits to our ability did not exist. We are collaborators in creation.
We are one, after all, you and I. Together we suffer, together exist, and forever will recreate each other.
All the universe is corpuscular (granular), ... atoms, stars, man. The inner reserve (functional capacity) of each corpuscle always increases as it complexifies.
Of all things the most difficult to contain is the expansion of an idea. It is enough for truth to appear just once, to a single mind. From that moment nothing can prevent its spreading until it lights up the world. For whatever is truer will come to light, and whatever is better will ultimately become reality.
Man only progresses by slowly elaborating from age to age the essence and the totality of a universe deposited within him.
If there were no internal propensity to unite, even at a prodigiously rudimentary level-indeed in the molecule itself - it would be physically impossible for love to appear higher up, with us, in "hominized'' form. . . . Driven by the forces of love, the fragments of the world seek each other so that the world may come into being.
Man must be convinced of the merit of work and its value. The world is not given to man as is the wheel to the caged squirrel, just to keep him busy in a vacuum.
The phrase 'Sense of the Earth" should be understood to mean the passionate concern for our common destiny which draws the thinking part of life ever further onward. In principle there is no feeling which has a firm foundation in nature, or greater power. But in fact there is also no feeling which awakens so belatedly, since it can become explicit only when our consciousness has expanded beyond the broadening, but still far too restricted, circles of family, country and race, and has finally discovered that the only truly natural and real human Unity is the Spirit of Earth.
Human Energy presents itself to our view as the term of a vast process in which the whole mass of the universe is involved. In us, the evolution of the world towards the spirit becomes conscious. From that moment, our perfection, our interest, our salvation as elements of creation can only be to press on with this evolution with all our strength. We cannot yet understand exactly where it will lead us, but it would be absurd for us to doubt that it will lead us towards some end of supreme value. From this there finally emerges in our twentieth century human consciousness, for the first time since the awakening of life on earth, the fundamental problem of Action. No longer, as in the past, for our small selves, for our small family, our small country; but for the salvation and the success of the universe, how must we, modern men, organize around us for the best, the maintenance, distribution and progress of human energy?
The future is more beautiful than all the pasts.
Sri Aurobindo / philosopher-seer
Mind is the highest force in man. But mind in man is an ignorant, clouded and struggling power. And even when most luminous it is possessed only of a thin, reflected and pallid life. A supermind free, master, expressive of divine glories will be the overman's central instr-u ment.
Who is the overman? He who can rise above this matter-regarding broken mental human unit and possess himself universalized and deified in a divine force, a divine love and joy and a divine knowledge.
Evolution is not finished; reason is not the last word nor the reasoning animal the supreme figure of Nature. As man emerged out of the animal, so out of man the overman emerges.
Man is not final. He is a middle term of the evolution, not its end, crown or consummating masterpiece. . .
The animal is a laboratory in which Nature has worked out man; man may very well be a laboratory in which she wills to work out overman, to disclose the soul as a divine being, to evolve a divine nature.
As man arose out of the animal, so out of man overman shall come.
The step from man to overman is the next approaching achievement in the earth's evolution. There lies our destiny and the liberating key to our aspiring, but troubled and limited human existence - inevitable because it is at once the intention of the inner Spirit and the logic of Nature's process.
The appearance of a human possibility in a material and animal world was the first glint of a coming divine Light, - the first far-off intimation of a godhead to be born out of Matter. The appearance of the over- man in the human world will be the fulfillment of that distant shining promise.
The difference between man and overman will be the difference between mind and a con- sciousness as far beyond it as thinking mind is beyond the consciousness of plant and an imal; the differentiating essence of man is mind, the differentiating essence of overman will be supermind of a divine gnosis (spiritual knowledge).
Man is a mind imprisoned, obscured and circumscribed in a precarious and imperfect living but imperfectly conscious body. The overman will be a supramental spirit which will envelop and freely use a conscious body, plastic to spiritual forces. His physical frame will be a firm support and adequate radiant instrument for the spirit's divine play and work in Matter.
From a POET-MUSICIAN
A revolution must come.
I'm a revolutionary artist.
I'm concerned all right; I'm concerned with people.
I'm interested in concepts and philosophies.I am not interested in wallpaper, which most music is. ... I'm interested in things with more of a world-wide ... I'm interested, what's it called? something that means something for everyone, not just for a few kids listening to wallpaper. I am just as interested in poetry, or whatever, or art, and always have been. That's been my hang-up, you know continually trying to be Shakespeare or whatever it is. That's what I'm doing. I'm not pissing about.I consider I'm up against them.I'm not competing myself against Elvis. Rock just happens to be the media which I was born into, it was the one, that's all. Those people picked up paint brushes, and Van Gogh probably wanted to be Renoir or whoever went before him just as I wanted to be Elvis or whatever the shit it is. I'm not interested in good guitarists. I'm in the game of all those things: of concept and philosophy, ways of life, and whole movements in history ; just like Van Gogh was or any other of those fuckin' people they are no more or less than I am or Yoko is; they were just living in those days. I'minterested in expressing myself like they expressed it, in some way that will mean something to people in any country, in any language, and at any time in history.
... 19 more passages
LENNON AND OUR ASCENDANT REVOLUTION
The revolution of which Lennon refers is an ascendant revolution
through which a conscious transformation will take place leading to
the eventual ascendancy of justice and wisdom over injustice and
ignorance. This ascendant revolution is to change (revolve into new
patterns of thought and behavior) age-old patterns that have kept
us from progressing, evolving, into more complete human beings.
As these patterns change, through a wisdom of human-transcen-
dence that balances both the human and the transcendent sides of
our humanity, this conscious transformation will occur in the human
mind personally, interpersonally, and socially. And it is through this
human-transcendent wisdom that mankind gradually, individual by
individual, group by group, will come to a self-freedom never
attained before in such vast numbers world-wide.
You say you want a revolution
Well, you know
We all want to change the world.
. . .
You say you'll change the constitution
Well, you know
You better free your mind instead.
I wanted to say what I thought about revolution [in his song "Revolution"]. I had been thinking about it up in the hills in India and I still had the hills of India, and I had this, you know, God-will-save-us feeling about it; I wanted to talk; I wanted to say my piece about revolution. I wanted to tell you, or whoever listens, and communicate; to say this is what I say.
... 6 more passages
TEN ASPECTS OF THE ASCENDANT REVOLUTION
Toward Personal, self, & Social Freedom
First Perspective of The Ascendant Revolution:
FREEDOM FROM OUTDATED BELIEFS AND VALUES [that repress personal freedom: to be
oneself with pride]
The Beatles' unrivaled aesthetic, personal, and social innovations and
charisma influenced standards, beliefs and values that led to a burg-
eoning of personal freedom unheard of before their arrival. This per-
sonal freedom was a necessary stage out of the confines of psycholo-
gical repression before the next stage could be taken toward a self-
freedom, which is slowly happening now everywhere.
We might say, then, that the Beatles spearheaded the first stage of
the revolution of which Lennon speaks: the push toward personal free-
dom; and that Lennon, with Yoko Ono, spearheaded a transformation
toward self-freedom. "Ah, I guess we [Yoko Ono and Lennon] were just
ahead of out time."
1. I think the Beatles were a kind of religion.
2. This [the Beatles] isn't show business. It's something else. This is different from anything that anybody imagines. You don't go on from this. You do this and then you finish.
... 10 more passages
Second Perspective of the Conscious Revolution:
FREEDOM FROM INSTITUTIONALIZED RELIGION [that bars the way to the spirit of
Lennon's first step in declaiming this revolution was his so-called infamous
statement that The Beatles were more popular than Jesus Christ, a year after
his disguised barb against Christian doctrine in his song "Girl." With his per-
spective of God as Love, it comes as no surprise that Lennon would reject the
mesh of organized religion; Christianity, in particular, since he was an occidental.
He is in favor of Jesus, but not of Christian dogma of church organizations.
IX:1 Christianity will go. It will shrink and vanish. I needn't argue about that. I'm right. I don't know which will go first rock'n'roll or Christianity. Jesus was all right but the disciples were thick and ordinary. It's them twisting it that ruins it for me.
IX:2 Look, I wasn't saying the Beatles are better than God or Jesus. I said "Beatles" because it's easy for me to talk about Beatles. I could have said TV or the cinema, motor cars or anything popular and I would have gotten away with it. My views on Christianity are directly influenced by The Passover Plot by Hugh J. Schonfield. The premise is that Jesus' message had been garbled by his disciples and twisted for a variety of self-serving reasons by those who followed, to the point where it has lost validity for many in the modern age.
IX:3 I've nothing really against the ideas of Christianity and their ways. I suppose I wouldn't make that remark today. I think about things differently. I think Buddhism is simple and more logical than Christianity, but I've nothing against Jesus.
IX:4 There's a lot of good in Christianity but you've got to learn the basics of it, and basics from the Eastern beliefs, and work them together for yourself.
... 25 more passages
Third Perspective of the Conscious Revolution:
FREEDOM FROM IMPERIALISTIC GOVERNMENT [that makes war for gain and control]
Another aspect of this revolution is for the people to speak and stand up for
their beliefs and rights not just by the usual way through elected officials,
but through educated awareness and procedure and consolidarity. In this,
and other ways, they can offset the natural impulse for the aggressive ones
from wrongly taking over.
IX:60 The people must be made aware that it's up to them.
IX:84 I'll tell you what's wrong with the world: people so do you want to destroy them? Until you/we change our heads, there's no chance. Tell me of one successful revolution. Who f**ked up communism, Christianity, capitalism, Buddhism, etc.? Sick heads and nothing else. ... Look at the world we're living in, and ask yourself: Why?
IX:69 The establishment irritates you pull your beard, flick your face to make you fight because once they've got you violent they know how to handle you. The only thing they don't know how to handle is non-violence and humour. ... Change the people first, even if it's to tell the people that YOU are the government and take no notice of the government, sit down ok, don't do anything, with your help it'll work, with everybody's help it'll work, all we've got to do is turn people on to the fact they THEY ARE the government NOW and they have the power NOW. It's not something that somebody's gonna give 'em they have it!"
Only people know just how to talk to people
Only people know just how to change the world
Only people realize the power of people
a million heads are better than one,
. . .
Now we are hipper we been thru the trip
And we can't be denied with woman and man side by side
Make no mistake it's our future we're making,
. . .
Well it's long overdue there ain't nothing better to do
Now we are hipper we been thru the trip
We can fly right on thru,
there's nothing on earth we can't do
fish or cut bait it's our future we're making
all together now pull the chain!
- Only People
Through Lennon's peace efforts is how he counters the imperialistic
impulse of not only governments but the controlling establishment overall.
For Lennon, peace, we might say, is the moral equivalent of love in the
sense that it results from justice: the first of the social virtues. Yet inher-
ent to a person's acts of justice is a sympathetic sensibility toward others;
and this sensibility is essentially an expression of love: the attracting, uni-
fying principle or force. In which case, if you feel sympathetic toward others,
you are drawn to them in comfort, support, aid, friendship. This sympathy
evokes your common humanity with others, which in turn, fosters a peaceful
relationship with them. Blow this idea up into the social and political sphere,
and you have peace between nations. This is an ideal, of course; and though
ideals cannot be realized fully, a moving toward them can be. ...
The concept of love is a too internal, ephemeral reality to hold on to for
most people other than in erotic terms; but the meaning of peace is a more
empirical, social concept which can be easier assimilated into the under-
standing. What must be done then is to emphasize the word peace: its
meaning, its feasibility. Get it out of the subconscious up into the conscious
mind. Even beguile the mind with the beauty of its meaning. Having accom-
plished that venture, then begin the next step by tracing its roots to love and
the individual. And once the internal relationship between love and peace is
understood to be essentially an individual matter, this understanding will in-
variably spread from one individual to another, and to another, and another,
until the fabric of social relations undergoes a radical change for the better-
ment of all. Then a true transformation of values will be taking place, and a
"brave new world" will come into being a conscious transformation! This is
the real revolution that is underway, and which is Lennon's vision and his mis-
sion to advance.
And so at this stage of his life, Lennon works toward hammering the idea of
peace politically, socially, interpersonally, into human consciousness.
VII:82 I am an artist and my art is peace and I happen to be a musician.
VII:83 Let's call God peace and do it that way, you know.
VII:84 What goes with love, we thought, was peace.
IX:98 You either get tired fighting for peace or you die.
IX:99 We're all responsible for war. We all must do something, no matter what by growing ourhair long, standing on one leg, talking to the press, having bed-ins to change the attitudes. The people must be made aware that it's up to them.
IX:100 The actual peace event we staged came directly from Yoko. She had decided that whatever action she took, she took for a specific reason. Her reason was peace. I'd been singing about love, which I guess was another word for peace. Our actual peace demon- strations were Yoko-style events. They were also pure theatre. They were also pure theatre. The Bed sit-in in Canada was one of the nicest ones, and I participated almost like a spectator because it was Yoko's way of demonstrating.
IX:101 We did the bed-in in Amsterdam ... just to give people the idea that there are many ways of protest ... Protest for peace in any way, but peacefully, 'cause we think that peace is only got by peaceful methods, and that to fight the establishment with their own weapons is no good because they always win, and they've been winning for thousands of years. They know how to play the game of violence. But they don't know how to handle humor, and peaceful humor and that's our message really.
IX:102 People want peace. And you've got to sell it and sell it and sell it. So we do the bed-ins and they say, "What? They're in bed? What's this?" And all we're doing really is donating our holiday. We get tired and it's ... more convenient for us to stay in
105 more passages
Fourth Perspective of the Conscious Revolution
FREEDOM FROM CAPITALISTIC EXPLOITATION [that takes unjustly, unfairly, from the
working class people to give to the owners, the rulers, and the elite]
Still another stage of thisconscious revolution is for the people to take
control of their lives economically and not be intimidated by those in control.
They should be part of the administrative process of business and corporate
economy rather than exploited by it. Justice, equity, interaction, are the goals
to aim for.
As soon as you're born they make you feel small
By giving you no time instead of it all
Till the pain is so big you feel nothing at all
A working class hero is something to be
A working class hero is something to be
They hurt you at home and they hit you at school
They hate you if you're clever and they despise
Till you're so fucking crazy you can't follow
A working class hero is something to be
- Working Class Hero
IX:134 Don't believe that jazz that there's nothing you can do, [or] "just turn on and drop out, man." You've got to turn on and drop in. Or they're going to drop all over you. ... And if You're hip to that, you've got to make your parents hip to that. Instead of despising them, use some compassion.
IX:161 I'm sure we'll get there. It's just a matter of what conditions. We won't play games with governments.
IX:138 I don't object to people inheriting money or having a big lot of money; I never did, but I do object to people being stoney broke and starving.
... 36 more passages
Fifth Perspective of the Conscious Revolution:
FREEDOM FROM GENDER DISCRIMINATION [that determines superiority or inferiority of
a person's sex]
With Yoko, Lennon began the gradual process of growing out of his cocoon
of male superiority that he had been conditioned to by his environment.
This broadening of his perspectives made it possible for him to open up to
her influence so that he could understand the man-woman relationship in
its manifold dynamics.
IX:163 And the women are very important too; we can't have a revolution that doesn't involve and liberate women. It's so subtle that way you're taught male superiority. It took me quite a long time to realize that my maleness was cutting off certain areas for Yoko. She's a red-hot liberationist and was quick to show me where I was going wrong, even though it seemed to me that I was just acting naturally. That's why I'm always interested to know how people who claim to be radical treat women. ... How can you talk about power to the people unless you realize that people is both sexes.
IX:167 Woman is the other half of the sky.
IX:183 [I'm admitting that I'm more feminist now than when I sang "Woman is the Nigger of the World." I was intellectually feminist then; but now I feel as though at least I've put, not only money, but my body where my mouth was; and tried to really live up to my own preaching, as it were.
17 more passages
Sixth Perspective of the Conscious Revolution
FREEDOM FROM SEXUAL REPRESSION [that fosters shame and guilt regarding one's normal
Sexual arousement is as natural as there are men and women present to
incite it. As everyone knows on reflection, sex is essential to our nature; so
it makes little sense to repress it, or feel guilt or shame about it, except when
its excess or deviation, or misuse harms ourselves or others. Yes, for many
there is a certain embarrassment, and need for modesty, related to our
genitals and sex acts, that requires a modest privacy, perhaps because of its
animal origins that we would rather not be reminded of; or on the other side,
because of its sacredness as the life-creating principle in us. In either case,
we are in awe of its beauty, physical forms, arousements, lusts; and so love
it in us and in others in its proper place in our lives. Yes, it can be addictive,
but it is a natural addiction, is not stimulated by foreign substances, such as
tobacco, or alcohol, or drugs that can ravage our bodies and, or, minds. Yet
just as overeating can overtax our bodies and rule our minds, so can oversex-
ing do the same. So, what is even natural can be taken to excess, and that is
what wisdom can do for us to moderate our inclination to overdo any
kind of pleasure.
IX:214 One of the main reasons to getting on stage is it's the quickest way of making [sexual] contact, you know. You went to see those movies with Elvis in them when we were still Liverpool; and you'd see everybody waiting to see him, right? And I'd be waiting there too. And we'd all scream when he came on the screen. So, I thought, "That's a good job." That's why most musicians are on stage, actually to get a little, Tom; to get a little extra. That's a good incentive for all performers; let's not just pin down the poor musicians. We're not looking to have a card game. You don't go on stage and think, "That [girl fan, groupie] would make a nice card game.
IX:225 The thing is, I started it [the frontal nude photograph of him and Yoko on their album "Two virgins"] with a pure ... it was the truth, and it was only after I'd gotten into it that I'd realized what kind of scene I was going to create. and then suddenly you show it to people and then you know what the world is going to do to you, or try to do. But you have no knowledge of it when you con-ceive it or make it. Originally, I was going to record Yoko, and I thought that the best picture of her or an album would be her naked. I was just going to record her as an artist. We were only on those kinds of terms then. So after that, when we got together, for both of us to be naked. We're naked in front of a camera that comes over in the eyes. Just for a minute you go!! I mean you're not used to it, being naked, but it's got to come out [editor's italics]
17 more passages
Seventh Perspective of the Conscious Revolution:
FREEDOM FROM PARENTAL NEGLECT [that treats children with disrespect, indifference,
Having had a traumatic childhood by being abandoned by his parents,
Lennon experienced firsthand the psychic disorientation and dysfunc-
tion that results from parental neglect, however well everything else
might be in one's life. Having repeated the same situation with his own
first son, he was determined not to let that happen with his second son;
and so he put his career on hold and stayed home with his son for his
first five years.
IX:205 You can talk about Jews, you can talk about the Third World, and you can talk about everything, but underlying that whole thing, under the whole crust of it, is the woman; and beneath them, the children. As Dick Gregory said to us in 1969 in Denmark, "Children's liberation is the next movement." Because they have no rights whatsoever, absolutely none; women have a certain amount. But children is the next thing children power but the women will liberate the children.
IX:188 I don't know what price one has to pay, I don't know how the game works, but there is a price to pay for inattention of children.
... 20 more passage
Eighth Perspective of the Conscious Revolution:
FREEDOM FROM HABITUAL / ADDICTIVE MIND ALTERING SUBSTANCES [that numbs, entraps,
the mind from clarity of thought, from personal growth, and from self-freedom]
IX:47 Heroin's a killer.
IX48 The worst drugs are bad as anybody's told you. It's just a dumb trip, which I can't condemn people if they get into it, because one gets into it for one's own personal, social, emotional reasons. It's something to be avoided if one can help it.
29 more passages
Ninth Perspective of the Conscious Revolution:
FREEDOM FROM SELF-IGNORANCE
The overall point of the following maxims by Lennon is that however
transcendent or spiritual, we may aspire to be, we have to always keep
in mind the limitations of our frail humanity. And that if we are to gain
a good measure of transcendence, we need a wisdom of love and un-
derstanding to be able to balance our human limitations with the ideals
of our transcendence. We must never give up the struggle to be the
person we have always wanted to be.
IX:1 We're all human; we can all change our minds.
IX:2 You can only be as best you can at the time.
Don't feel sorry
'Bout the way it's gone
Don't you worry 'Bout what you've done
Don't let them fool you with dope and cocaine,
Can't do you no harm to feel your own pain.
I found out!
IX:5 The secret is to learn how to cry.
IX:7 You have to think in terms of process.
IX:9 You have to have a questioning attitude to all that goes on
IX:I9 In general, what is there to hide? What's the big secret? The secret is there is no secret.
IX:20 I think it's false, shallow, to be giving to others when your own need is great.
IX:21 I prefer it [honesty about oneself]. Because it's harder to live with the phony that it is with the real sort of causes, harassments in a physical sense or an outside sense. I found that the other way causes internal problems. You've been conning yourself or fooling yourself, which is quite easy for all of us. we're all so good at it, you know, that you don't even realize you're doing it. But in a way you pay a different kind of price for that.
IX:22 The hardest thing is facing yourself. It's easier to shout "Revolution" and "Power to the People" than it is to look at yourself and try to find out what's real inside you and what isn't, when you're pulling the wool over your own eyes.
IX:23 You can't own how can you own it [a song or an idea, or anything fundamental or natural]? It's insane. I can't believe that I would think that I owned it before that's what's so strange. It's an illusion ownership is an illusion. Like possession. Ownership is the same as possession. It's impossible.
IX:128 I dabbled in so-called politics in the late sixties and Seventies more out of guilt than anything. Guilt for being rich, and guilt thinking perhaps love and peace isn't enough and you have to go and get shot or something, or get punched in the face, to prove I'm one of the people. I was doing it against my instincts
It's not that I'm above politics, it's that politics isn't what I do.
IX:24 I prefer it [honesty about oneself]. Because it's harder to live with the phony that it is with the real sort of causes, harassments in a physical sense or an outside sense. I found that the other way causes internal problems. You've been conning yourself or fooling yourself, which is quite easy for all of us. we're all so good at it, you know, that you don't even realize you're doing it. But in a way you pay a different kind of price for that.
125 more passages
Tenth Perspective of the Conscious Revolution:
FREEDOM FROM SELF DOMINANCE [that bars the way from self-understanding, wisdom,
[Love as a self-refining, contemplative-meditative state of mind]
The refinement of one's ego-sensuality so as to approximate, and
make one receptive to, the unity of Love that could lead to the
"blissed" experience beyond self of Oneness, All,Nothingness, the
Void, Satori, Nirvana, Bliss-Consciousness, Purity, orwhatever else
it may be though having no name.
Lennon recognized that only by freeing one's mind from the excesses
of our ego-sensuality, could we experience the oneness of Love both
humanly and transcendently. As Love is free (from all dualities), this is
where our own self-freedom lies.
X:1 I want to be free!
One thing I can tell you
is you got to be free
- Come Together
X:42 You can't be powerful and pure.
X:17 Live now, this moment. Hold on now. We might have a cup of tea, we might get a moment's happiness any minute now. So that's what it's all about, just moment by moment, cherishing each day.
X:137 I've found that the best thing for me is to take a little bit from here and a little bit from there.
X:138 I am full of compassion really; you can still dislike things. I just hate things less strenuously than I did; and I don't have such a chip about it, because maybe I've escaped out of it a bit.
X:139 If I could do what Christ did, be as Christ was, that's what being a Christian is all about. I try to live as Christ lived. It's tough, I can tell you.
Well I can see the promised land
And I know I can make it.
- Borrowed Time
... 36 more passages
Closing remarks regarding the ascendancy revolution from Lennon's per-
spectives leading to the expanding conscious transformation occuring in
our times: The one essential psychological key to its gradual success is
fast to HOPE in the midst of all the barriers set in front of us; such as,
despair, temporary failures, disillusionment with people, fatigue, depres-
sion, and so forth; we must ever continue to carry the torch, to "fight the
good fight," regardless. Keep always in mind: the future of mankind is in
our hands; we cannot let the future down.
1. What we've got to do is keep hope alive; because without it we'll sink.
2. I think it's just a matter of keeping the flame alive. It's no good getting upset, and saying, "Hell, we didn't get peace, so there's no use doing anything about it." It's still: the same things have to be done. The how to do it is still the problem. But the main thing is to keep it in our minds: that's what we want, and that's what we'll get.
... 14 more passages
Now to practical matters considering this conscious transformation according
to (1) a human-transcendent wisdom,(2) a critical-creative thinking education, and
(3)a public benefit society.
1: 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 MOVEMENT5
Q: How do I become part of this conscious transformation movement?
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
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 move- ment 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 com- munities 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 com- mon 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 SOURCE
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 rela- tionships 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 wis- dom, 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 sively 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, mor- al, 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 or blocked.
Now if a person qualifies to gain wisdom temperamentally (good, loving nature), yet hardly qualifies intellectually (inquiring intelligence) nor psychologically (emotionally), it is possI- ble for him or her to be at least influenced by those who possess wisdom; since they recog- nize 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 them- selves 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, sup- port 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 supp dence 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 thisindependent-beneficial 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.
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 CONSCIOUS TRANSFORMATION CULTURE
Partial Definitions of "Culture"
1. the beliefs, customs, arts, etc., of a particular society, group, place, or time
2. a particular society that has its own beliefs, ways of life, art, etc.
3. a way of thinking, behaving, or working that exists in a place or organization (such as a business)
4. the integrated pattern of human knowledge, belief, and behavior that depends upon the capacity for learning and transmitting knowledge to succeeding generations
5. the act of developing the intellectual and moral faculties especially by education
6. enlightenment and excellence of taste acquired by intellectual and aesthetic training
7. acquaintance with and taste in fine arts, humanities, and broad aspects of science as distinguished from vocational and technical skills
8. the integrated pattern of human knowledge, belief, and behavior that depends upon the capacity for learning and transmitting knowledge to succeeding generations
9. the customary beliefs, social forms, and material traits of a racial, religious, or social group; also : the characteristic features of everyday existence (as diversions or a way of life) shared by people in a place or time
10. the set of shared attitudes, values, goals, and practices that characterizes an insti- tu- tion ororganization
11. the set of values, conventions, or social practices associated with a particular field, activity, or societal characteristic
12. Culture is, in the words of E.B. Tylor, "that complex whole which includes knowl-edge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society."
As a defining aspect of what it means to be human, culture is a central concept in anthro- pology, encompassing the range of phenomena that are transmitted through social learning in human societies. The word is used in a general sense as the evolved ability to categorize and represent experiences with symbols and to act imaginatively and creatively. This ability arose with the evolution of behavioral modernity in humans around 50,000 years ago. This capacity is often thought to be unique to humans, al-lthough some other species have demonstrated similar, though much less complex abilities for social learning. It is also used to denote the complex networks of practices and accumulated knowledge and ideas that is transmitted through social interaction and exist in specific human groups, or cul- tures, using the plural form. Some aspects of human behavior, such as language, social practices such as kinship, gender and mar- riage, expressive forms such as music, dance, ritual, religion, and technologies such as cooking, shelter, clothing are said to be cultural universals, found in all human societies. The concept material culture covers the physical expressions of culture, such as tech- nology, architecture and art, whereas the immaterial aspects of culture such as princi- ples of social organization (including, practices of political organization and social inst-i tutions), mythology, philosophy, literature (both written and oral), and science make up the intangible cultural heritage of a society.
In the humanities, culture has also frequently been understood as an attribute of the individual, the degree to which they have cultivated a particular level of sophistication, in the arts, sciences, education, or manners. The level of cultural sophistication has also sometimes been seen to distinguish civilizations from less complex societies. Such hie- rarchical perspectives on culture are also found in Class based distinctions between a high culture of the social elite and a low culture, popular culture or folk culture of the lower classes, distinguished by the stratified access to cultural capital. In common par- lance, culture is often used to refer specifically to the symbolic markers used by ethnic groups to distinguish themselves visibly from each other such as body modifica- tion, clothing or jewelry. Mass culture refers to the mass-produced and mass mediated forms of consumer culture that emerged in the 20th century. Some schools of philosophy, such as Marxism and critical theory, have argued that culture is often used politically as a tool of the elites to manipulate the lower classes and create a false consciousness, such perspectives common in the discipline of cultural studies. In the wider social sciences, the theoretical perspec- tive of cultural materialism holds that human symbolic culture arises from the material conditions of human life, as humans create the conditions for physical survival, and that the basis of culture is found in evolved biological dispos-i tions.
When used as a count noun "a culture", is the set of customs, traditions and values of a society or community, such as an ethnic group or nation. In this sense the concept of multiculturalism is a political ideology that values the peaceful coexistence and mutual respect between different cultures inhabiting the same territory. Sometimes "culture" is also used to describe specific practices within a subgroup of a society, a subculture (e.g. "bro culture"), or a counter culture. Within cultural anthropology, the ideology and ana- lytical stance of cultural relativism holds that cultures cannot easily be objectively ranked or evaluated because any evaluation is necessarily situated within the value system of a given culture.
PERTINENT QUOTES ON CULTURE
1. Culture makes people understand each other better. And if they understand each other better in their soul, it is easier to overcome the economic and political barriers. But first they have to understand that their neighbour is, in the end, just like them, with the same problems, the same questions.
- Paulo Coelho
2. Preservation of one's own culture does not require contempt or disrespect for other cultures.
- Cesar Chavez
3. Once you have an innovation culture, even those who are not scientists or engineers - poets, actors, journalists - they, as communities, embrace the meaning of what it is to be scientifically literate. They embrace the concept of an innovation culture. They vote in ways that promote it. They don't fight science and they don't fight technology.
- Neil deGrasse Tyson
4. Sexual, racial, gender violence and other forms of discrimination and violence in a culture cannot be eliminated without changing culture.
- Charlotte Bu
5. All over the place, from the popular culture to the propaganda system, there is con- stant pressure to make people feel that they are helpless, that the only role they can have is to ratify decisions and to consume.
- Noam Chomsky
6. Without culture, and the relative freedom it implies, society, even when perfect, is but a jungle. This is why any authentic creation is a gift to the future.
- Albert Camus
7. You don't have to burn books to destroy a culture. Just get people to stop reading them.
- Ray Bradbury
8. The first step - especially for young people with energy and drive and talent, but not money - the first step to controlling your world is to control your culture. To model and demonstrate the kind of world you demand to live in. To write the books. Make the mu- sic. Shoot the films. Paint the art.
- Chuck Palahniuk
9. They stared at each other, wanting each other, drawn to each other, but their silent shout of love went unheard in the roar of misunderstanding, and the clatter of culturally ingrained beliefs."
- Jean M. Auel, The Mammoth Hunters
10. The stronger a culture, the less it fears the radical fringe. The more paranoid and precarious a culture, the less tolerance it offers.
11. Our culture has filled our heads but emptied our hearts, stuffed our wallets but starved our wonder. It has fed our thirst for facts but not for meaning or mystery. It produces "nice" people, not heroes.
- Peter Kreeft
12. The imagination is the goal of history. I see culture as an effort to literally realize our collective dreams.
- Terence McKenna
13. While much psychology emphasizes the familial causes of angst in humans, the cul- tural component carries as much weight, for culture is the family of the family. If the fam- ily of the family has various sicknesses, then all families within that culture will have to struggle with the same malaises. There is a saying cultura cura, culture cures. If the cul- ture is a healer, the families learn how to heal; they will struggle less, be more reparative, far less wounding, far more graceful and loving. In a culture where the pred- ator rules, all new life needing to be born, all old life needing to be gone, is unable to move and the soul-lives of its citizenry are frozen with both fear and spiritual famine.
- Clarissa Pinkola Estés
14. One of the most effective ways to learn about oneself is by taking seriously the cul- tures of others. It forces you to pay attention to those details of life which differentiate them from you.
- Edward T. Hall
15. No human culture is inaccessible to someone who makes the effort to understand, to learn, to inhabit another world.
- Henry Louis Gates Jr.
16. It must be recognized that in any culture the source of law is the god of that society.
- Rousas John Rushdoony
15. When I was a child, when I was an adolescent, books saved me from despair: that convinced me that culture was the highest of values [...]."
- Simone de Beauvoir
(1) It sounds like a fairy-tale, but not only that; this story of what man by his science and practical inventions has achieved on this earth, where he first appeared as a weakly member of the animal kingdom, and on which each individual of his species must ever again appear as a helpless infant... is a direct fulfilment of all, or of most, of the dearest wishes in his fairy-tales. All these possessions he has acquired through culture. Long ago he formed an ideal conception of omnipotence and omni- science which he embod- ied in his gods. Whatever seemed unattainable to his desires - or forbidden to him - he attributed to these gods. One may say, therefore, that these gods were the ideals of his culture. Now he has himself approached very near to realizing this ideal, he has nearly become a god himself. But only, it is true, in the way that ideals are usually realized in the general experience of humanity. Not completely; in some respects not at all, in others only by halves. Man has become a god by means of artificial limbs, so to speak, quite magnificent when equipped with all his accessory organs; but they do not grow on him and they still give him trouble at times. ... Future ages will produce further great advances in this realm of culture, probably inconceivable now, and will increase man's likeness to a god stIl more.
(ii) It is my opinion that the main reason why we rebel against war is that we cannot help doing so. We are pacifists because we are obliged to be for organic reasons. And we then find no difficulty in producing arguments to justify our attitude.
No doubt this requires some explanation. My belief is this. For in- calculable ages mankind has been passing through a process of evolution of culture. (Some people, I know, prefer to use the term 'civilization'.) We owe to that process the best of what we have become, as well as a good part of what we suffer from. Though its causes and beginnings are obscure and its outcome uncertain, some of its characteristics are easy to perceive. It may perhaps be leading to the extinction of the human race, for in more than one way it impairs the sexual function; uncultivated races and backward strata of the population are already multiplying more rapidly than highly cultivated ones. The process is perhaps comparable to the domestication of certain species of animals and it is undoubtedly accompanied by physical alterations; but we are still unfamiliar with the notion that the evolution of civilization is an organic process of this kind. The psychical modifica- tions that go along with the process of civilization are striking and unambiguous. They consist in a progressive displacement of instinctual aims and a restriction of instinctual impulses. Sensations which were pleasurable to our ancestors have become indifferent or even intolerable to ourselves; there are organic grounds for the changes in our ethical and aesthetic ideals. Of the psychological characteristics of civilization two appear to be the most important: a strengthening of the intellect, which is begin- ning to govern instinctual life, and an internalization of the aggressive impulses, with all its consequent advantages and perils. Now war is in the crassest opposition to the psychical attitude imposed on us by the process of civilization, and for that reason we are bound to rebel against it; we simply cannot any longer put up with it. This is not merely an intellectual and emotional repudiation; we pacifists have a consti- tutional intolerance of war, an idiosyncrasy magnified, as it were, to the highest degree. It seems, indeed, as though the lowering of aesthetic standards in war plays a scarcely smaller part in our rebellion than do its cruelties.
And how long shall we have to wait before the rest of mankind become pacifists too? There is no telling. But it may not be Utopian to hope that these two factors, the cultural attitude and the justified dread of the consequences of a future war, may result within a measurable time in puttingan end to the waging of war. By what paths or by what side-tracks this will come about we cannot guess. But one thing we can say: whatever fosters the growth of civilization works at the same time against war.
17. Culture had worked in her own case, but during the last few weeks she had doubted whether it humanized the majority, so wide and so widening is the gulf that stretches between the natural and the philosophic man, so many the good chaps who are wrecked in trying to cross it./