Essayists From The United States

"We had been bruised and gashed and concussed, had our legs set on fire and our heads cut open. We had lived in a state of alert, a kind of constant terror, our brains flooding with cortisol because we knew that any of those things might happen at any moment. Because Dad always put faith before safety. Because he believed himself right, and he kept on believing himself right—after the first car crash, after the second, after the bin, the fire, the pallet. And it was us who paid."

"I had discerned the ways in which we had been sculpted by a tradition given to us by others, a tradition of which we were either willfully or accidentally ignorant. I had begun to understand that we had lent our voices to a discourse whose sole purpose was to dehumanize and brutalize others—because nurturing that discourse was easier, because retaining power always feels like the way forward."

"To admit uncertainty is to admit to weakness, to powerlessness, and to believe in yourself despite both. It is a frailty, but in this frailty there is a strength: the conviction to live in your own mind, and not in someone else’s."

"Suspended between fear of the past and fear of the future, I recorded the dream in my journal. Then, without any explanation, as if the connection between the two were obvious, I wrote, I don’t understand why I wasn’t allowed to get a decent education as a child."

"I don’t know how long I sat there reading about it, but at some point I’d read enough. I leaned back and stared at the ceiling. I suppose I was in shock, but whether it was the shock of learning about something horrific, or the shock of learning about my own ignorance, I’m not sure."

"I decided to experiment with normality."

"I began to experience the most powerful advantage of money: the ability to think of things besides money."

"Curiosity is a luxury reserved for the financially secure."

"My life was narrated for me by others. Their voices were forceful, emphatic, absolute. It had never occurred to me that my voice might be as strong as theirs."

"By the end of the semester the world felt big, and it was hard to imagine returning to the mountain, to a kitchen, or even to a piano in the room next to the kitchen. This caused a kind of crisis in me. My love of music, and my desire to study it, had been compatible with my idea of what a woman is. My love of history and politics and world affairs was not. And yet they called to me."

"I began to study trigonometry. There was solace in its strange formulas and equations. I was drawn to the Pythagorean theorem and its promise of a universal—the ability to predict the nature of any three points containing a right angle, anywhere, always. What I knew of physics I had learned in the junkyard, where the physical world often seemed unstable, capricious. But here was a principal through which the dimensions of life could be defined, captured. Perhaps reality was not wholly volatile. Perhaps it could be explained, predicted. Perhaps it could be made to make sense."

"The irony was that if Dad was bipolar—or had any of a dozen disorders that might explain his behavior—the same paranoia that was a symptom of the illness would prevent its ever being diagnosed and treated. No one would ever know."

"The seed of curiosity had been planted; it needed nothing more than time and boredom to grow."

"The skill I was learning was a crucial one, the patience to read things I could not yet understand."

"When I read Homosexual: Oppression and Liberation by Dennis Altman in 1972, I came to understand the relationships among systems of oppression, issues of power over and enforced powerlessness–like my friend in her abusive marriage; or like African-Americans living in Mississippi particularly prior to World War II; or gay people trying to avoid detection in a government job during the McCarthy fifties. I got more involved in feminist thinking when I first came out as a lesbian in 1973, when I met up with black lesbians in a group called Salsa Soul Sisters, and through white lesbian friends of mine in New Brunswick, N.J."

"During the 1980’s I was privileged to be part of a multicultural feminist community. I became involved in the Conditions Editorial Collective in 1981, and had the privilege of working with nearly twenty women, all lesbian-identified, who cycled through the Collective, each contributing time, expertise, and tireless editing skills as we pored collectively over the many writings submitted to the journal. We also dubbed it “a feminist magazine of writing for women with an emphasis on writing by lesbians.” Conditions published from 1976 to 1990. It was founded by Elly Bulkin, Rima Shore, Irena Klepfisz, and Jan Clausen, who opened the collective to more diversity in 1981, when I joined with Jewelle Gomez, Dorothy Allison, the late Carroll Oliver, and Mirtha Quintanales. Cherrie Moraga worked as our office manager until she went to direct New York Women Against Rape. This was an exciting time, and I learned much about feminist practice. And Conditions published so many women: Adrienne Rich, Audre Lorde, Michelle Cliff, Barbara Banks, Minnie Bruce Pratt, Olga Broumas, Barbara Smith, Enid Dame, Cherrie Moraga, Sapphire, Shay Youngblood, Chirlaine McCray, and so many more."

"Certainly, in the Black literary community in particular, those of us who are Black Lesbian writers are frequently, as Barbara Smith recently said with her characteristic wit and pointedness, "the 13th Fairy." Who's the 13th Fairy? That is the godmother who is always forgotten, who is not invited to the ball, or invited too late. Black Lesbian writers are very frequently the "13th Fairy" of Black arts. For example, look at the writers invited to present at the recent Black Arts Festival held in Atlanta...The Black Lesbian-bashing that takes place in the Black Arts Movement is notorious, and I don't have to discuss that here, or discuss the origins of it, but the fact that it still exists when our communities need cultural workers of vision so much is terribly wasteful. When I talk about battling silences, battling invisibility, battling trivializations, I am not only speaking about fighting them in the white literary establishment. If establishment Black male writers cannot see that Barbara Smith and Cheryl Clarke and Pat Parker and I are their sisters in struggle, and that we fight on the same side, then the question is, "What are we fighting for?""

"Lately, I find myself even more committed to feminism, especially for young women. I see it as something that could possibly save one’s life."

"the Gay and Lesbian community contributes to this invisibility. What do you think it means when Lambda Rising, Washington D.C.'s Gay bookstore, that says it "celebrates the Gay experience," takes a full page ad in Blacklight and does not include one single title by a Black Lesbian? Should Barbara Smith, Pat Parker, Ann Shockley, Cheryl Clarke and others, laugh or cry? It's not only the literary establishment that renders us invisible."

"As I said often about the Black Power/Black Arts Movements: we need our history, our culture, our literature. And this is what a whole multicultural generation of lesbians engaged in the 1980’s – creating cultural institutions so that we could live our lives with determination, decision, and yes, of course, pride."

"I would say to young people about putting your body on the street, having never done that myself in any way that endangered my life, assess the purpose and the goals. Is the gesture symbolic--if so is it worth risking arrest or endangering your life? The March on Washington was a grand symbolic gesture. And television--the parent of the Internet--revealed a sea change in American opinion about injustice on the basis of race. A national conversation about racial injustice began with the March; and it hasn't really stopped, though it goes out of fashion for some. Now, if only we could have a national conversation about slavery."

"I would also say to young people, be among people as you make your decisions about the way you fight injustice, because the struggle should not be a solitary, individualist endeavor. I don't believe courage springs full-blown like Athena from the head of Zeus (pardon this descent to the Greeks.). I think it has to be developed. Develop your courage in concert with others who share your longing for change. I gained the courage to live as a lesbian because I saw other black lesbians out there in the street talking about Pride."

"(What lessons would you pass on to young LGBTQ activists?") Learn your limits. Also, what other strategies of dissent are in operation besides the "putting of one's body on the street"? Should you be engaged in registering voters in areas where there is historic discrimination and repression, radical blogging, educating others and educating yourself about radical life choices, feeding the hungry where no one else is, confronting lawmakers who are doing the opposite of what you put them in office to do, working at local levels?"

"For a woman to be a lesbian in a male-supremacist, capitalist, misogynist, racist, homophobic, imperialist culture, such at that of North America, is an act of resistance."

"Freud in fact defines hysteria as the conflict of two incompatible wishes, as Hegel defined tragedy as the conflict of two incompatible necessities."

"Tylor's evolutionary anthropology, carried on by such successors as R. R. Marett and Henry Balfour, became the central tradition of British anthropology, but the emphasis gradually shifted from Tylor's concern with bellief and custom to the more tanglible areas of social organization, economics, and material culture."

"In general, Eble's estimate of Fitzgerald's work seems to me just, even his suggestion that The Great Gatsby may be the greatest novel between Huckleberry Finn and The Catcher in the Rye."

"For years after he joined the Bennington faculty his course, "Myth-Ritual-Literature," was said to be the most popular undergraduate offering of the college."

"Reflecting on their friendship many years later, Ellison would credit Hyman as a crucial influence on his fiction. If Ellison was struggling with a project, Hyman often stepped in to encourage him. In 1943, when Ellison was about to ship out to the merchant marine, Hyman urged him first to finish 'Flying Home,' the story that would be his breakthrough work."

"The seed of God is in us, Meister Eckhart said. "Pear seeds grow into pear trees, nut seeds into nut trees, and God seed into G o d ."

"The instruction booklet for Stargate, a contemporary symbolic game relating to consciousness, opens: The turning about is upon us, the turning of mind, the expansion of eyes... the light that shapes from within."

"Always, the vision of evolution toward the light. Light is the oldest and most pervasive metaphor in spiritual experience. We speak of enlightenment, the city of light, the Light of the World, children of light, the "white-light experience.""

"Nietzsche talked of philosophy as the gaya science, the joyful science, and to Marilyn Ferguson the area of knowledge she has staked out for her reporting and synthesizing is a joyful science. She describes with excitement the world of those who have strained to see past the blinders on the human spirit and have thrown them off, and she matches her own mood to their sense of optimism. "I bring you good news" is her message. It is news that we are in the midst of a knowledge revolution that shows signs of breakthrough: that researchers in the human sciences are moving independently in converging lines toward common targets; that they are discarding traditional models of the cosmos and ourselves—of the nature of nature and the nature of human nature—and reaching for new ones..."

"The reader will meet a number of key concepts on these pages—paradigms and paradigm shifts, entropy and syntropy, holism, holographs, the uncertainty principle, dissipative structures, punctuated evolution. This is not a "popularization" that reduces the essence of these concepts in any way. It is, rather, the humanizing of the research and discoveries that have heretofore been beyond the reach of all but the initiates... Amidst the prevailing gloom the news the author brings us is of an open human nature in an open universe. Like the work of the people it describes, this is a book drenched in sunlight."

"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."

"The nations of the world, Tocqueville once said, are like travelers in a forest. Although each is unaware of the destination of the others, their paths lead inevitably toward meeting in the center of the forest. In this century of wars and planetary crisis, we have been lost in the forest of our darkest alienation. One by one the accustomed strategies of nation-states— isolation, fortification, retreat, domination—have been cut off. We are pressed ever more deeply into the forest, toward an escape more radical than any we had imagined: freedom with—not from—each other... the end of winter, the watering of deserts, the healing of wounds, light after darkness—not an end to troubles but an end to defeat."

"Awakening brings its own assignments, unique to each of us, chosen by each of us. p. 417"

"We know the necessary conditions for the changing of minds. Now that we see the deep pathology of our past, we can make new patterns, new paradigms. "The sum of all our days is just our beginning....""

"The Hunger Project assumes that solutions do not reside in new programs or more programs. According to the best informed authorities and agencies, the expertise to end hunger within two decades already exists. Hunger persists because of the old-paradigm assumption that it is not possible to feed the world's population... The Hunger Project does not compete with older hunger organizations; rather, it publicizes their activities and urges enrollees to support them."

"The Aquarian Conspiracy is also working to ease hunger—for meaning, connection, completion. And each of us is "the whole project," the nucleus of a critical mass, a steward of the world's transformation."

"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."

"Reagan was on the rise, the anti-war movement had sunk to a low ebb, and the New Age was barely christened when The Aquarian Conspiracy appeared in 1980. Overnight Marilyn Ferguson’s book became famous and sold in the millions. I was a young doctor who had just learned to meditate when I picked up a dog-eared paperback copy at a Catskill spiritual retreat. Ferguson’s message shot through me like electricity: a “benign conspiracy” was bringing about the greatest shift in consciousness in the twentieth century. In one stroke Ferguson unified a movement that seemed like small, isolated outposts on the fringes of respectable society. Ferguson was a uniter and a futurist. By showing feminists what they shared with environmentalists, New Age spiritual seekers with peace activists, her book inspired a movement that didn’t define the future in terms of technology. She was a one-woman movement for hope. She promised every voice in the wilderness that there were a thousand other voices like theirs."

"We need not wait for a leadership. We can begin to effect change at any point in a complex system: a human life, a family, a nation. One person can create a transformative environment for others through trust and friendship. A warm family or community can make a stranger feel at ease. A society can encourage growth and renewal in its members."

"We can begin anywhere—everywhere. "Let there be peace," says a bumper sticker, "and let it begin with me." Let there be health, learning, relationship, right uses of power, meaningful work.... Let there be transformation, and let it begin with me."

"Once these ideas coalesce into a coherent new paradigm grounded in transformation, we will see that humanity is both a part of creation and its steward as well, "a product of evolution and an instrument of evolution.""

"Because human choice remains sacrosanct and mysterious, none of us can guarantee a transformation of society. Yet there is reason to trust the process. Transformation is powerful, rewarding, natural. It promises what most people want...The new world is the old—transformed."

"Historically, movements for social change have all operated in much the same way. A paternal leadership has convinced people of the need for change, then recruited them for specific tasks, telling them what to do and when to do it. The new social movements operate on a different assumption of human potential: the belief that individuals, once they are deeply convinced of a need for change, can generate solutions from their own commitment and creativity. The larger movement inspires them, it supports their efforts and gives them information, but its structure cannot direct or contain their efforts. p. 413"

"Marilyn Ferguson is the best reporter today on the farther reaches of investigation into the life and human sciences. She represents a new kind of investigative journalist—not a sleuth after the corruptions of a politician but one tracking the spoor of a new research idea in all its windings; following it to its sources and its affinities in allied fields, its conclusions, its implications for the whole spectrum of human thought and consciousness."

"The greatest single obstacle to the resolution of great problems in the past was thinking they could not be solved—a conviction based on mutual distrust. Psychologists and sociologists have found that most of us are more highly motivated than we think each other to be!"

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