You can find the source of the citations here:
* Dana Klisanin on Transception
“It is not surprising then, that as our sphere of concern expands (i.e., from the personal to the global-planetary) we are creating technological means through which to address those concerns. Transception, described as, “Internet technologies fused with moral concerns,” is one embodiment of that evolution (Klisanin, 2005; 2007). Transception enables digital altruism, for example through websites designed to support caring and sharing behaviors, i.e., the ability to add content to informational sites such as Wikipedia (2011); the ability to contribute to charity through viewing advertisements via “click-to-donate” formats such as available at Care2.com (2011); the ability to help solve complex problems through donating unused (idle) computer time to scientific research, for example, through the World Community Grid (2011). Transception enables individuals to reach beyond the confines of the physical body not simply to act, but to act compassionately on behalf of other sentient beings.”
The liberation of the self involves, above all, a social process. In a society that has shriveled the self into a commodity — into an object manufactured for exchange — there can be no fulfilled self. There can only be the beginnings of selfhood, the emergence of a self that seeks fulfillment — a self that is largely defined by the obstacles it must overcome to achieve realization. – Murray Bookchin
* Wintu Native American Spirituality: a self that continually accommodated and adjusted to a world in which the individual was not the center of all creation
“The reference to “northward arm” and “southward arm” is typically Wintu, and its usage suggests a cultural wisdom so deep and unconscious that it was embedded in the very structure of language. In English we refer to the right arm and left arm, and we might describe a certain mountain as being to our right or left, in front or in back of us depending on which way we are facing at the moment. We use the body — the self — as the point of reference against which we describe the world. The Wintu would never do this, and indeed the Wintu language would not permit it. If a certain mountain was to the north, say, the arm nearest that mountain would be called the northward arm. If the Wintu turned around, the arm that had previously been referred to as the northward arm would now be called the southward arm. In other words, the features of the world remained the constant reference, the sense of self was what changed — a self that continually accommodated and adjusted to a world in which the individual was not the center of all creation.”
- From the Book: The Way We Lived: California Indian Stories, Songs and Reminiscences.
Simply I learned about her, and ungrudgingly do I share — her riches I do not hide away – Old Testament, The Book of Wisdom 7,13
* Pierre Leroux on how Jesus prophesized equality on earth
Jesus, in the Gospel, did not say, “My kingdom is not of this world; that was the bad translators who, by suppressing three words in one phrase of St. John, have made it say this. Jesus said literally, “My kingdom is not yet of these times.” And as his kingdom, as it is explained in the same passage, is the reign of justice and truth, and as it adds that this kingdom will come on the earth, it follows that, very far from have prophesied that the principles of equality will never be realized on earth, Jesus on the contrary prophesied their realization, their reign, their arrival.
There is nothing noble in being superior to some other person. The true nobility is in being superior to your previous self. – Hindu Proverb
* Paul B. Hartzog on the Ontology of the Many
“If what we are calling the ontology of the One rejects what is not itself – by positing a radical commensurability by which only that which is its Self is valued, and all that is Other is devalued – and what we are calling the ontology of the Zero rejects everything – by positing a radical incommensurability by which nothing can be valued at all – then the ontology of the Many succeeds because it rejects nothing (out of hand) – by positing a perpetual flux of commensurables and incommensurables by which subjects/objects, Nature/Society, humans/nonhumans, are continually constructed, deconstructed, and reconstructed, in other words, e-value-ated.”
“Moral insight is not, like mathematics, a product of rational reflection. It is instead a matter of imagining a better future, and observing the results of attempts to bring that future into existence.” – Richard Rorty
* Jeff Meyerhoff on a ethics of consequences
“I advocate a shift in emphasis from the epistemological talk of mystically “being in touch with Reality” and “knowing the Truth” and a greater emphasis on the ethical by asking what kind of person we become through whatever self-development practices we do. If a fundamentalist Christian – who thinks a non-believer like myself is going to burn in hell – spends their days helping people then I like that latter part of what their religion leads them to, while fearing that their anti-scientific, literal reading of the Bible has bad consequences for society’s fruitful understanding of the world. The results of people’s actions should concern us more than the content of their beliefs; unless the content of their beliefs result in bad consequences.” (www.integralworld.net/meyerhoff16.html)
Man, derived from the Sanskrit word manas meaning the consciousness that can reflect upon itself.
* Davide Melodia on the Circle in Worship
“The Quaker choice of being in a circle, seated around a table on which one may find a bible or a bunch of flowers, corresponds to an ancient human custom of meeting to communicate with each other at the same level. It is not a gimmick, trying to be different, or just another form of religious suggestion: it is a proven means of communion between people in a relationship that is closer together, more aware, more tightly bound. Those of different social backgrounds or levels of cultural experience feel themselves more equal with each other, more humble and more open, and all equally placed before God. The distances between the pulpit, the preacher, the front pews, the back pews, which imply separation between people and an (even if slight) suggestion of who presides over the worship; the isolation of the anguished individual who does not manage to communicate from his static Sunday place; these have vanished when one worships in a circle. There is no pulpit except the ideal one of Christ; there are no elements of distraction.”
* Adam Miller on Peer to Peer Grace
“I want to operationalize grace. I want to port it out of a traditional theistic frame-work and into the immanent domain of a non-theistic ontology. Doing so will involve a shift from thinking about grace in terms of unavailable and transcendent “large-scale forces of cosmic progress” to treating it as a palpable, ubiquitous, and available “small-scale force.” Rather than being an unknowable force operating behind the scenes, might grace instead be what characterizes– here and now and in plain sight– the whole of this world’s self-organizing complexity? Is grace such a thing that its real power could only come via a supernatural investment of divine, theistic intent? Or is grace such that, in its small scale, localized, and temporally distended operation is hidden, as with natural selection, a world-shaping strength?”