A Quote by James C. Collins
The drive for progress doesn't wait for the external world to say "It's time to change."
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We left. We did not say: Don't drive, You're drunk. We did not say: We aren't letting you in that car when you are upset. We did not say: We insist on going with you. We did not say: This can wait until tomorrow. Anything-everything-can wait.
Great changes cannot take place in the minds of generations of men without a corresponding change in their external symbols. There must be a harmony between the inner and the outward condition of human beings, and the progress of the one must keep pace with the progress of the other.
Now all you can do is wait. It must be hard for you, but there is a right time for everything. Like the ebb and flow of tides. No one can do anything to change them. When it is time to wait, you must wait.
A junky runs on junk time. When the junk is cut off, the clock runs down and stops. All he can do is hang on and wait for non-junky time to start. A sick junky has no escape from external time, no place to go. He can only wait.
I used to play works in progress to people, but now I wait 'til it's finished, because you make excuses all the time: 'Well, there's gonna be an orchestra on it.' Rather than make excuses, wait 'til it's finished, and then they can say they don't like it.
Our time has been distinguished, more than by anything else, by a mastery, a control, of the external world, and by an almost total forgetfulness of the internal world. If one estimates human evolution from the point of view of knowledge of the external world, then we are in many respects progressing. If our estimate is from the point of view of the internal world, and of oneness of internal and external, then the judgment must be very different.
We don’t have to wait until we move or change jobs to change our lives. Nor do we have to wait for large-scale, upstream change. We can initiate change right now. There are endless starting points.
In this way the ego detaches itself from the external world. It is more correct to say: Originally the ego includes everything, later it detaches from itself the external world. The ego-feeling we are aware of now is thus only a shrunken vestige of a far more extensive feeling - a feeling which embraced the universe and expressed an inseparable connection of the ego with the external world.
It's time to stop obsessing about overhead and start focusing on progress. Change charity, and charity can change the world.
The belief in an external world independent of the perceiving subject is the basis of all natural science. Since, however, sense perception only gives information of this external world or of "physical reality" indirectly, we can only grasp the latter by speculative means. It follows from this that our notions of physical reality can never be final. We must always be ready to change these notions - that is to say, the axiomatic basis of physics - in order to do justice to perceived facts in the most perfect way.
If you wait until you got time to write a novel, or time to write a story, or time to read the hundred thousands of books you should have already read - if you wait for the time, you will never do it. ‘Cause there ain’t no time; world don’t want you to do that. World wants you to go to the zoo and eat cotton candy, preferably seven days a week.
We but mirror the world. All the tendencies present in the outer world are to be found in the world of our body. If we could change ourselves, the tendencies in the world would also change. As a man changes his own nature, so does the attitude of the world change towards him. This is the divine mystery supreme. A wonderful thing it is and the source of our happiness. We need not wait to see what others do.
All children want to do is play in worlds they create and project on their external world. If allowed to do that, they are constantly building new neural structures for creating internal worlds and projecting them on their external world. And they build up an enormous self-esteem and feeling of power over the external world through their own capacities.
For the historian everything begins and ends with time, a mathematical, godlike
time, a notion easily mocked, time external to men, 'exogenous,' as economists
would say, pushing men, forcing them, and painting their own individual times
the same color: it is, indeed, the imperious time of the world.
One can truly say that the irresistible progress of natural science since the time of Galileo has made its first halt before the study of the higher parts of the brain, the organ of the most complicated relations of the animal to the external world. And it seems, and not without reason, that now is the really critical moment for natural science; for the brain, in its highest complexity-the human brain-which created and creates natural science, itself becomes the object of this science.
How do we slow down what matters the most and speed up what benefits change and progress? We don't want to impede progress, but we are seeking reconnection to ourselves, to each other, and with the world.
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