Editors From The United States

"Science has always tried to understand nature by breaking things into their parts. Now it is overwhelmingly clear that wholes cannot he understood by analysis. This is one of those logical boomerangs, like the mathematical proof that no mathematical system can be truly coherent in itself."

"Not realizing that our species evolved in cooperation, we have opted for competition in work, school, relationships. Not understanding the body's ability to reorganize its internal processes, we have drugged and doctored ourselves into bizarre side effects."

"If a new prototype of society is to emerge, rather than a coup d'etat, dialogue and debate must occur at the highest levels."

"The revolutionary principle introduced by Gandhi resolves the paradox of freedom. He called it satyagraha, "soul force" or "truth force." Satyagraha was essentially misunderstood in the West, described as "passive resistance," a term Gandhi disavowed because it suggests weakness, or "non-violence," which was just one of its components."

"The most potent force for change, however, is the growing recognition of millions of adults that their own impoverished expectations and frustrations came, in large measure, from their schooling."

"If education cannot be mended, perhaps it can metamorphose. As someone pointed out, trying to explain the difference between reform and transformation, we have been trying to attach wings to a caterpillar. Our interventions in the learning process to date have been almost that crude. It is high time we freed ourselves of attachment to old forms and eased the flight of the unfettered human mind. p. 321"

"The Prescription: We must face our pain and conflict. Until we quit denying our failures and muffling our uneasiness, until we confess our bewilderment and alienation, we can't take the next and necessary steps. The political system needs to be transformed, not reformed."

"Not understanding our societies as great organisms, we have manipulated them into "cures" worse than the ailments."

"Recall the model of the paradigm shift introduced by Thomas Kuhn: Every important new idea in science sounds strange at first. As the physicist Niels Bohr put it, great innovations inevitably appear muddled, confusing, and incomplete, only half-understood even by their discoverers, and a mystery to everyone else. There is no hope, Bohr said, for any speculation that does not look absurd at first glance."

"If we stubbornly refuse to look at that which seems magical or incredible, we are in distinguished company. The French Academy announced at one point that it would not accept any further reports of meteorites, since it was clearly impossible for rocks to fall out of the sky. Shortly thereafter a rain of meteorites came close to breaking the windows of the Academy."

"In... Without Marx or Jesus, (1971) Jean-Francois Revel described the United States as the most eligible prototype nation for world revolution. "Today in America—the child of European imperialism—a new revolution is rising. It is the revolution of our time . . . and offers the only possible escape for mankind today." ...[Revel]...described the United States as the most eligible prototype nation for world revolution. Real revolutionary activity, he noted, consists of transforming reality, that is, in making reality conform more closely to one's ideal. When we speak of "revolution" we must necessarily speak of something that cannot be conceived or understood within the context of old ideas."

"The Original Dream. We have forgotten how radical that original dream was—how bold the founders of the democracy really were. They knew that they were framing a form of government that challenged all the aristocratic assumptions and top-heavy power structures of Western history. The Revolutionaries exploited every available means of communication. They linked their networks by energetic letter writing. Jefferson designed an instrument with five yoked pens for writing multiple copies of his letters. The new ideas were spread through pamphlets, weekly newspapers, broadsides, almanacs, and sermons."

"The stuff of revolution, and its first success, must be the ability to innovate. In that sense, there is more revolutionary spirit in the United States today, even on the Right, than elsewhere on the Left. The relative freedom in the United States would make it possible for such a revolution to occur bloodlessly, Revel said."

"As historian James MacGregor Burns noted, they also formulated their protests as official appeals to the king "shipped across the Atlantic after suitable hometown publicity.""

"In 1967 Barbara Marx Hubbard, a futurist moved by Teilhard's vision of evolving human consciousness, invited a thousand people around the world, including Maslow's network, to form a "human front" of those who shared a belief in the possibility of transcendent consciousness. Hundreds responded, including Lewis Mumford and Thomas Merton. Out of this grew a newsletter and later a loose-knit organization, the Committee for the Future."

"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."

"If that happened, and if one political civilization were exchanged for another, as seemed to be happening, the impact might be felt worldwide by osmosis. This radical transformation would need the simultaneous occurrence of smaller revolutions—in politics, society, international and interracial relations, cultural values, and technology and science."

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

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

"The Transcendentalists — Ralph Waldo Emerson, Henry Thoreau, Bronson Alcott, and Margaret Fuller, along with several dozen others — rebelled against what seemed the dead, dry intellectualism of the day. Something was missing — an invisible dimension of reality they sometimes called the Oversoul. They sought understanding from many sources: experience, intuition, the Quaker idea of the Inner Light, the Bhagavad Gita, the German Romantic philosophers, historian Thomas Carlyle, poet Samuel Coleridge, Swedenborg, the English metaphysical writers of the seventeenth century. Their term for intuition was "transcendental reason." They anticipated the consciousness research of our time in their belief that the brain's other mode of knowing is not an alternative to normal reasoning but a kind of transcendent logic — too fast and complex for us to follow with the step-by-step reasoning powers of our everyday consciousness."

"The revolution was in the minds of the people. This radical change in the principles, opinions, sentiments, and affections of the people was the real American Revolution. Long before the first shot is fired, the revolution begins. Long after truce is declared, it continues to overturn lives."

"There also must be an internal critique of injustices, of the management of material and human resources, and of abuses of political power. Above all, there must be criticism of the culture itself: its morality, religion, customs, and arts. And there must be demand for respect of the individual's uniqueness, with the society regarded as the medium for individual development and for brotherhood."

""I see through the eye, not with it," said poet-engraver William Blake, who lived in the late eighteenth and early nineteenth centuries. The enemy of whole vision, he said, was our reasoning power's divorce from imagination, "closing itself in, as steel." This half-mind was forever making laws and moral judgments and smothering spontaneity, feeling, art. To Blake, his age itself stood as the accuser, characterized by fear, conformity, jealousy, cynicism, the spirit of the machine. Yet this dark force was only a "Spectre," a ghost that could be exorcised from the minds it haunted."

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

"Although it is rarely noted in histories of the American Revolution, many of the arch-Revolutionaries came from a tradition of mystical fraternity. Except for such traces as the symbols on the reverse side of the Great Seal and the dollar bill, little evidence remains of this esoteric influence (Rosicrucian, Masonic, and Hermetic). That sense of fraternity and spiritual chisement played an important role in the intensity of the Revolutionaries and their commitment to the realization of a democracy."

"In Cosmic Consciousness, written in 1901, Richard Bucke, a Canadian physician, described the experience of an electrifying awareness of oneness with all life. Persons who experienced such states of consciousness were becoming more numerous, he said, walking the earth and breathing the air with us, but at the same time walking another earth and breathing another air of which we know little. "This new race is in the act of being born from us, and in the near future it will occupy and possess the earth.""

"A New Order of the Ages Begins, says the reverse side of the Great Seal, and the Revolutionaries meant it. The American experiment was consciously conceived as a momentous step in the evolution of the species. The cause of America is in great measure the cause of all mankind, Thomas Paine said in his inflammatory pamphlet Common Sense (1776)."

"The perturbation would come from the privileged classes, he said, because that is the way of revolutions. They are launched by those disenchanted with the culture's ultimate reward system."

"To Buckminster Fuller, the commitment is "kind of mystical. The minute you begin to do what you want to do, it's really a different kind of life." Remarking on the same phenomenon, W. H. Murray said that commitment seems to enlist Providence. "All sorts of things occur to help one that would never otherwise have occurred. A whole stream of events issues from the decision, raising in one's favor all manner of unforeseen incidents and meetings and material assistance which no man could have dreamt would have come his way.""

"If we are not learning and teaching we are not awake and alive. Learning is not only like health, it is health. p. 282"

"Making a life, not just a living, is essential to one seeking wholeness. Our hunger turns out to be for something different, not something more. p. 323"

"Vocation is the process of making one's way toward something. It is a direction more than a goal. Following a peak experience, one of the conspirators, a housewife who later became a filmmaker, said, "I felt as if I'd been called to serve on somebody's plan for mankind." The conspirators typically say they feel as if they are cooperating with events rather than controlling them or suffering them, much as an aikido master augments his strength by aligning himself with existing forces, even those in opposition."

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

"The individual discovers a new kind of flexible will that helps in the vocation. This will has sometimes been called "intention." It is the opposite of accident, it represents a certain deliberateness, but it doesn't have the iron quality we usually associate with the will."

"Another discovery: uncertainty. Not just the uncertainty of the moment, which may pass, but oceanic uncertainty, mystery that washes across our beaches forever."

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

"In Zen and the Art of Motorcycle Maintenance, Robert Pirsig described the risk of pressing reason to its furthest reaches, where it turns back on itself. "In the high country of the mind," he observed, "one has to become adjusted to the thinner air of uncertainty, and to the enormous magnitude of the questions asked""

"The more significant the question, the less likely there will be an unequivocal answer."

"As we shall see, there have always been two "bodies" of the American dream. One, the dream of tangibles, focuses on material well-being and practical, everyday freedoms. The other, like an etheric body extending from the material dream, seeks psychological liberation—a goal at once more essential and more elusive. The proponents of the latter dream have nearly always come from the comfortable social classes. Having achieved the first measure of freedom, they hunger for the second."

"The only way out of our suffering is through it. From an ancient Sanskrit writing: Do not try to drive pain away by pretending that it is not real. If you seek serenity in oneness, pain will vanish of its own accord."

"Conflict, pain, tension, fear, paradox... these are transformations trying to happen. Once we confront them, the transformative process begins."

"In his 1918 diary, Hermann Hesse recalled a dream in which he heard two distinct voices. The first told him to seek out forces to overcome suffering, to calm himself. It sounded like parents, school, Kant, the church fathers. But the second voice—which sounded farther off, like "primal cause"—said that suffering only hurts because you fear it, complain about it, flee it."

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

"And it is the body's hysterical overreaction to a virus, rather than the virus itself, that makes us ill."

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

"We have two essential strategies for coping: the way of avoidance or the way of attention."

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

"We are living at a time when history is holding its breath," said Arthur Clarke, author of Childhood's End and 2001 , "and the present is detaching itself from the past like an iceberg that has broken away from its moorings to sail across the boundless ocean."

"Until a few years ago, claims that consciousness can be expanded and transformed rested on subjective evidence. Suddenly, first in the handful of laboratories of a few pioneer scientists, then in thousands of experiments around the world, the undeniable evidence began coming forth. Awakening, flow, freedom, unity, and synthesis are not "all in the mind," after all. They are in the brain as well. Something in conscious functioning is capable of profound change. The subjective accounts have been correlated with concrete evidence of physical change: higher levels of integration in the brain itself, more efficient processing, different "harmonics" of the brain's electrical rhythms, shifts in perceptual ability."

"George Cabot Lodge, statesman and Harvard business professor, said, "The United States is in the midst of a great transformation, comparable to the one that ended medievalism and shook its institutions to the ground. . . . The old ideas and assumptions that once made our institutions legitimate are being eroded. They are slipping away in the face of a changing reality, being replaced by different ideas as yet ill-formed, contradictory, unsettling.”"