Epstein Quotes

We learn who we are in practice, not in theory.

You have people walking around with all the knowledge of humanity on their phone, but they have no idea how to integrate it. We don’t train people in thinking or reasoning.

If we treated careers more like dating, nobody would settle down so quickly.

Of all the seven deadly sins, only Envy is no fun at all.

The precise person you are now is fleeting, just like all the other people you’ve been. That feels like the most unexpected result, but it is also the most well documented.

Our work preferences and our life preferences do not stay the same, because we do not stay the same.

Without a plan, we do what’s passive and easy—not what is really fulfilling. Robert Epstein surveyed thirty thousand

Anxiety and desire are two, often conflicting, orientations to the unknown. Both are tilted toward the future. Desire implies a willingness, or a need, to engage this unknown, while anxiety suggests a fear of it. Desire takes one out of oneself, into the possibility or relationship, but it also takes one deeper into oneself. Anxiety turns one back on oneself, but only onto the self that is already known.

The challenge we all face is how to maintain the benefits of breadth, diverse experience, interdisciplinary thinking, and delayed concentration in a world that increasingly incentivizes, even demands, hyperspecialization

The more confident a learner is of their wrong answer, the better the information sticks when they subsequently learn the right answer. Tolerating big mistakes can create the best learning opportunities.*

everyone needs habits of mind that allow them to dance across disciplines.

Learning stuff was less important than learning about oneself. Exploration is not just a whimsical luxury of education; it is a central benefit.

Whether chemists, physicists, or political scientists, the most successful problem solvers spend mental energy figuring out what type of problem they are facing before matching a strategy to it, rather than jumping in with memorized procedures.

There is a yearning that is as spiritual as it is sensual. Even when it degenerates into addiction, there is something salvageable from the original impulse that can only be described as sacred. Something in the person (dare we call it a soul?) wants to be free, and it seeks its freedom any way it can. ... There is a drive for transcendence that is implicit in even the most sensual of desires.

Modern work demands knowledge transfer: the ability to apply knowledge to new situations and different domains. Our most fundamental thought processes have changed to accommodate increasing complexity and the need to derive new patterns rather than rely only on familiar ones. Our conceptual classification schemes provide a scaffolding for connecting knowledge, making it accessible and flexible.

In a wicked world, relying upon experience from a single domain is not only limiting, it can be disastrous.

We are what we think, having become what we thought.

The Epstein Drive hadn’t given humanity the stars, but it had delivered the planets.

Meditation did not relieve me of my anxiety so much as flesh it out. It took my anxious response to the world, about which I felt a lot of confusion and shame, and let me understand it more completely. Perhaps the best way to phrase it is to say that meditation showed me that the other side of anxiety is desire. They exist in relationship to each other, not independently.

The reason 'closure' is a cliche is that it is used too often, too imprecisely, and doesn't in any case reflect reality. In reality, such closure in broken friendships and much else in life is rarely achieved; only death brings closure and then not always for those still living.

Desire is a teacher: When we immerse ourselves in it without guilt, shame or clinging, it can show us something special about our own minds that allows us to embrace life fully. —Mark Epstein, Open to Desire

Come on Grace, I'm not going to tell on you. I'm your sister.' And that's all she has to say.

The picture we present to ourselves of who we think we ought to be obscures who we really are.

First act and then think...We discover the possibilities by doing, by trying new activities, building new networks, finding new role models." We learn who we are in practice, not in theory.

...the Beatles were hard men too. Brian Epstein cleaned them up for mass consumption, but they were anything but sissies. They were from Liverpool, which is like Hamburg or Norfolk, Virginia--a hard, sea-farin' town, all these dockers and sailors around all the time who would beat the piss out of you if you so much as winked at them. Ringo's from the Dingle, which is like the f***ing Bronx. The Rolling Stones were the mummy's boys--they were all college students from the outskirts of London. They went to starve in London, but it was by choice, to give themselves some sort of aura of disrespectability. I did like the Stones, but they were never anywhere near the Beatles--not for humour, not for originality, not for songs, not for presentation. All they had was Mick Jagger dancing about. Fair enough, the Stones made great records, but they were always s**t on stage, whereas the Beatles were the gear.

A hundred and fifty years before, when the parochial disagreements between Earth and Mars had been on the verge of war, the Belt had been a far horizon of tremendous mineral wealth beyond viable economic reach, and the outer planets had been beyond even the most unrealistic corporate dream. Then Solomon Epstein had built his little modified fusion drive, popped it on the back of his three-man yacht, and turned it on. With a good scope, you could still see his ship going at a marginal percentage of the speed of light, heading out into the big empty. The best, longest funeral in the history of mankind. Fortunately, he’d left the plans on his home computer. The Epstein Drive hadn’t given humanity the stars, but it had delivered the planets.

Awakening does not mean a change in difficulty, it means a change in how those difficulties are met.

Meditation is not a means of forgetting the ego; it is a method of using the ego to observe and tame its own manifestations.

Overspecialization can lead to collective tragedy even when every individual separately takes the most reasonable course of action.

The traumas of everyday life can easily make us feel like a motherless child,” writes the psychiatrist Mark Epstein.

The labs in which scientists had more diverse professional backgrounds were the ones where more and more varied analogies were offered, and where breakthroughs were more reliably produced when the unexpected arose.

breadth of training predicts breadth of transfer. That is, the more contexts in which something is learned, the more the learner creates abstract models, and the less they rely on any particular example. Learners become better at applying their knowledge to a situation they’ve never seen before, which is the essence of creativity.

The spiritual path means making a path rather than following one.

We use books like mirrors, gazing into them only to discover ourselves.

Instead of asking whether someone is gritty, we should ask when they are. “If you get someone into a context that suits them,” Ogas said, “they’ll more likely work hard and it will look like grit from the outside.

To free desire from the tendency to cling, we have to be willing to stumble over ourselves.

I believe it was Gayelord Hauser, the nutritionist, who said, 'You are what you eat,' but if you happen to be an intellectual, you are what you quote.

it is difficult to accept that the best learning road is slow, and that doing poorly now is essential for better performance later. It is so deeply counterintuitive that it fools the learners themselves,

[Snobbishness] is the desire for what divides men and the inability to value what unites them.

You can't have an inferiority complex and a superiority complex. Just pick one.

We don’t want to “save the planet” from human beings; we want to improve the planet for human beings.

As each man amassed more information for his own view, each became more dogmatic, and the inadequacies in their models of the world more stark.

Almost none of the students in any major showed a consistent understanding of how to apply methods of evaluating truth they had learned in their own discipline to other areas.

The same medicine should not be prescribed for every athlete. For some, less training is the right medicine.

We fail...tasks we don't have the guts to quit."...knowing when to quit is such a strategic advantage that every single person, before undertaking an endeavor should enumerate conditions under which they should quit.

The study of human institutions is always a search for the most tolerable imperfections.

Seeding the soil for generalists and polymaths who integrate knowledge takes more than money. It takes opportunity.

mental meandering and personal experimentation are sources of power, and head starts are overrated

The best parts of life aren’t clear-cut or obvious—they don’t have neat endings. I know it’s your inclination to skip to the end, but you can’t just focus on how it’s all gonna turn out.

Who do I really want to become?,” their work indicated that it is better to be a scientist of yourself, asking smaller questions that can actually be tested—“Which among my various possible selves should I start to explore now? How can I do that?” Be a flirt with your possible selves.* Rather than a grand plan, find experiments that can be undertaken quickly. “Test-and-learn,” Ibarra told me, “not plan-and-implement.

Can we get control of an individual to the point where he will do our bidding against his will and even against fundamental laws of nature such as self preservation? (CIA Document, Project ARTICHOKE, MORI ID 144686, 1952) As cited by Dr Ellen P. Lacter, p57

The only way to find out where I was was to get out of the way and let myself happen.

Everyone is digging deeper into their own trench and rarely standing up to look in the next trench over, even though the solution to their problem happens to reside there.

We learn who we are only by living, and not before.

It's more fun to hang out with someone who's upbeat and positive than it is to hang out with Hater McWhineypants.

All men and women are born, live suffer and die; what distinguishes us one from another is our dreams, whether they be dreams about worldly or unworldly things, and what we do to make them come about... We do not choose to be born. We do not choose our parents. We do not choose our historical epoch, the country of our birth, or the immediate circumstances of our upbringing. We do not, most of us, choose to die; nor do we choose the time and conditions of our death. But within this realm of choicelessness, we do choose how we live.

Having an answer is a comfort. It's when you start asking questions and those questions pull threads in the larger fabric, you're forced to wonder what you're left with. And for people of any age, it's scary to think the fabric of the universe - or the universe as you've always believed it existed - can just unwind, you know?

Although I don't know much about anything, I know that I have a story. I know that it is not over. There are shades and shadows of adventures and people and wild new places. Whatever Paris might turn out to be, and whatever Dr. Epstein is able to do, I want to be there to find out.

The precise person you are now is fleeting, just like all the other people you’ve been.

...problem solving "begins with the typing of the problem."..."a problem well put is half-solved.

AI systems are like savants.” They need stable structures and narrow worlds.

Ugarte: You despise me, don't you? Rick: If I gave you any thought I probably would.

This is not a book about whether one can be good without God, because that question does not need to be answered --it needs to be rejected outright. To suggest that one can't be good without belief in God is not just an opinion, a mere curious musing -- it is a prejudice.

learning itself is best done slowly to accumulate lasting knowledge, even when that means performing poorly on tests of immediate progress. That is, the most effective learning looks inefficient; it looks like falling behind.

I hate to say it, but all that stuff they try to tell you about women being empowered and how it's fine for a woman to ask a man out, well, it's crap.' I look down at my watch. 'Seven fifty-three p.m.' 'What does that mean?' 'Official time of death of feminism,' I reply, and mom laughs.

Net-zero policy, if actually implemented, would certainly be the most significant act of mass murder since the killings of one hundred million people by communist regimes in the twentieth century—and it would likely be far greater.

All of the strengths-finder stuff, it gives people license to pigeonhole themselves or others in ways that just don’t take into account how much we grow and evolve and blossom and discover new things,

My inclination is to attack a problem by building a narrative. I figure out the fundamental questions to ask, and if you ask those questions of the people who actually do know their stuff, you are still exactly where you would be if you had all this other knowledge inherently.

Stillness does not mean the elimination of disturbances as much as a different way of viewing them.

Struggling to retrieve information primes the brain for subsequent learning,

.....We do not, most of us, choose to die; nor do we choose the time and conditions of our death. But within this realm of choicelessness, we do choose how we live.

In order to change conditions outside ourselves, whether they concern the environment or relations with others, we must first change within ourselves.

How far back must you go to discover the beginning of trouble?

I propose instead that you don’t commit to anything in the future, but just look at the options available now, and choose those that will give you the most promising range of options afterward.

He was a secretive man, who kept his own counsel. He was an ambitious man of humble origins, with colossal designs on the future. And it would always be advantageous not to be closely known, never to be transparent. Passing a farmer on a day, he would tip his hat and grin. Everybody knew him. Nobody knew him. He would play the fool, the clown, the melancholy poet dying for love, the bumpkin. He would take the world by stealth and not by storm. He would disarm enemies by his apparent naiveté, by seeming pleasantly harmless. He would go to such lengths in making fun of his own appearance that others felt obliged to defend it. -Daniel Mark Epstein.

Career goals that once felt safe and certain can appear ludicrous, to use Darwin’s adjective, when examined in the light of more self-knowledge. Our work preferences and our life preferences do not stay the same, because we do not stay the same.

While the primary function of formal Buddhist meditation is to create the possibility of the experience of "being," my work as a therapist has shown me that the demands of intimate life can be just as useful as meditation in moving people toward this capacity. Just as in formal meditation, intimate relationships teach us that the more we relate to each other as objects, the greater our disappointment. The trick, as in meditation, is to use this disappointment to change the way we relate.

Like chess masters and firefighters, premodern villagers relied on things being the same tomorrow as they were yesterday. They were extremely well prepared for what they had experienced before, and extremely poorly equipped for everything else. Their very thinking was highly specialized in a manner that the modern world has been telling us is increasingly obsolete. They were perfectly capable of learning from experience, but failed at learning without experience. And that is what a rapidly changing, wicked world demands—conceptual reasoning skills that can connect new ideas and work across contexts. Faced with any problem they had not directly experienced before, the remote villagers were completely lost. That is not an option for us. The more constrained and repetitive a challenge, the more likely it will be automated, while great rewards will accrue to those who can take conceptual knowledge from one problem or domain and apply it in an entirely new one.

High standards generally -- about workmanship and creation of objects, about what is owed in friendship, about the quality of art and much else -- far from being snobbish, are required to maintain decency in life.

In one of the most cited studies of expert problem solving ever conducted, an interdisciplinary team of scientists came to a pretty simple conclusion: successful problem solvers are more able to determine the deep structure of a problem before they proceed to match a strategy to it. Less successful problem solvers are more like most students in the Ambiguous Sorting Task: they mentally classify problems only by superficial, overtly stated features, like the domain context.

The teaching of the sexual tantras all come down to one point. Although desire, of whatever shape or form, seeks completion, there is another kind of union than the one we imagine. In this union, achieved when the egocentric model of dualistic thinking is no longer dominant, we are not united with it, nor am I united with you, but we all just are. The movement from object to subject, as described in both Eastern meditation and modern psychotherapy, is training for this union, but its perception usually comes as a surprise, even when this shift is well under way. It is a kind of grace. The emphasis on sexual relations in the tantric teachings make it clear that the ecstatic surprise of orgasm is the best approximation of this grace.

Whether or not experience inevitably led to expertise, they agreed, depended entirely on the domain in question. Narrow experience made for better chess and poker players and firefighters, but not for better predictors of financial or political trends, or of how employees or patients would perform.

Their findings about who these people are should sound familiar by now: "high tolerance for ambiguity"; "systems thinkers"; "additional technical knowledge from peripheral domains"; "repurposing what is already available"; "adept at using analogous domains for finding inputs to the invention process"; "ability to connect disparate pieces of information in new ways"; "synthesizing information from many different sources"; "they appear to flit among ideas"; "broad range of interests"; "they read more (and more broadly) than other technologists and have a wider range of outside interests"; "need to learn significantly across domains"; "Serial innovators also need to communicate with various individuals with technical expertise outside of their own domain.

The fact that we live without God is, in a sense, not up to us. It's not really a choice. . . But goodness is a choice. It is the most important choice we can ever make. And we have to make it again and again, throughout our lives and in every aspect of our lives.

When we stop distancing ourselves from the pain in the world, our own or others’, we create the possibility of a new experience, one that often surprises because of how much joy, connection, or relief it yields. Destruction may continue, but humanity shines through.

We've also evolved the ability to simply 'pay it forward': I help you, somebody else will help me. I remember hearing a parable when I was younger, about a father who lifts his young son onto his back to carry him across a flooding river. 'When I am older,' said the boy to his father, 'I will carry you across this river as you now do for me.' 'No, you won't,' said the father stoically. 'When you are older you will have your own concerns. All I expect is that one day you will carry your own son across this river as I no do for you.' Cultivating this attitude is an important part of Humanism--to realize that life without God can be much more than a series of strict tit-for-tat transactions where you pay me and I pay you back. Learning to pay it forward can add a tremendous sense of meaning and dignity to our lives. Simply put, it feels good to give to others, whether we get back or not.

I am afraid I am one of those people who continues to read in the hope of sometime discovering in a book a single—and singular—piece of wisdom so penetrating, so soul stirring, so utterly applicable to my own life as to make all the bad books I have read seem well worth the countless hours spent on them. My guess is that this wisdom, if it ever arrives, will do so in the form of a generalization.

This vacillation between assertion and denial in discussions about organised abuse can be understood as functional, in that it serves to contain the traumatic kernel at the heart of allegations of organised abuse. In his influential ‘just world’ theory, Lerner (1980) argued that emotional wellbeing is predicated on the assumption that the world is an orderly, predictable and just place in which people get what they deserve. Whilst such assumptions are objectively false, Lerner argued that individuals have considerable investment in maintaining them since they are conducive to feelings of self—efficacy and trust in others. When they encounter evidence contradicting the view that the world is just, individuals are motivated to defend this belief either by helping the victim (and thus restoring a sense of justice) or by persuading themselves that no injustice has occurred. Lerner (1980) focused on the ways in which the ‘just world’ fallacy motivates victim-blaming, but there are other defences available to bystanders who seek to dispel troubling knowledge. Organised abuse highlights the severity of sexual violence in the lives of some children and the desire of some adults to inflict considerable, and sometimes irreversible, harm upon the powerless. Such knowledge is so toxic to common presumptions about the orderly nature of society, and the generally benevolent motivations of others, that it seems as though a defensive scaffold of disbelief, minimisation and scorn has been erected to inhibit a full understanding of organised abuse. Despite these efforts, there has been a recent resurgence of interest in organised abuse and particularly ritualistic abuse (eg Sachs and Galton 2008, Epstein et al. 2011, Miller 2012).

If things do not exist as fixed, independent entities, then how can they die? Our notion of death as the sudden expiration of that which was once so real starts to unwind. If things do not exist in their own right and are flickering rather than static, then we can no longer fear their ultimate demise. We may fear their instability, or their emptiness, but the looming threat of death starts to seem absurd. Things are constantly dying, we find. Or rather, they are constantly in flux, arising and passing away with each moment of consciousness.

Our greatest strength is the exact opposite of narrow specialization. It is the ability to integrate broadly. According to Gary Marcus, a psychology and neural science professor who sold his machine learning company to Uber, “In narrow enough worlds, humans may not have much to contribute much longer. In more open-ended games, I think they certainly will. Not just games, in open ended real-world problems we’re still crushing the machines.

We reduce, concretize, or substantialize experiences or feelings, which are, in their very nature, fleeting or evanescent. In so doing, we define ourselves by our moods and by our thoughts. We do not just let ourselves be happy or sad, for instance; we must become a happy person or a sad one. This is the chronic tendency of the ignorant or deluded mind, to make “things” out of that which is no thing.

I was recently asked what it takes to become a writer. Three things, I answered: first, one must cultivate incompetence at almost every other form of profitable work. This must be accompanied, second, by a haughty contempt for all the forms of work that one has established that one cannot do. To these two must be joined, third, the nuttiness to believe that other people can be made to care about your opinions and views and be charmed by the way you state them. Incompetence, contempt, lunacy--once you have these in place, you are set to go.

Compared to other scientists, Nobel laureates are at least twenty-two times more likely to partake as an amateur actor, dancer, magician, or other type of performer. Nationally recognized scientists are much more likely than other scientists to be musicians, sculptors, painters, printmakers, woodworkers, mechanics, electronics tinkerers, glassblowers, poets, or writers, of both fiction and nonfiction. And, again, Nobel laureates are far more likely still.

We are all haunted by the lost perfection of the ego that contained everything, and we measure ourselves and our lovers against this standard. We search for a replica in external satisfactions, in food, comfort, sex, or success, but gradually learn, through the process of sublimation, that the best approximation of that lost feeling comes from creative acts that evoke states of being in which self-consciousness is temporarily relinquished. These are the states in which the artist, writer, scientist, or musician, like Freud’s da Vinci, dissolves into the act of creation.

The average expert was a horrific forecaster. Their areas of specialty, years of experience, academic degrees, and even (for some) access to classified information made no difference. They were bad at short-term forecasting, bad at long-term forecasting, and bad at forecasting in every domain. When experts declared that some future event was impossible or nearly impossible, it nonetheless occurred 15 percent of the time. When they declared a sure thing, it failed to transpire more than one-quarter of the time.

Conservatives and those on the right are usually willing to settle for thinking themselves correct on political issues; those on the left have always needed to feel not so much that they are correct but that they are also good. Disagree with someone on the right and he is likely to think you obtuse, wrong, sentimental, foolish, a dope; disagree with someone one the left and he is more likely to think you selfish, cold-hearted, a sellout, evil-in league with the devil, he might say, if he didn't think religious terminology too coarse for our secular age. To this day one will hear of people who fell for Communism in a big way let off the hook because they were sincere; if one's heart is in the right place, nothing else matters, even if one's naive opinions made it easier for tyrants to murder millions.

A separate, international team analyzed more than a half million research articles, and classified a paper as “novel” if it cited two other journals that had never before appeared together. Just one in ten papers made a new combination, and only one in twenty made multiple new combinations. The group tracked the impact of research papers over time. They saw that papers with new knowledge combinations were more likely to be published in less prestigious journals, and also much more likely to be ignored upon publication. They got off to a slow start in the world, but after three years, the papers with new knowledge combos surpassed the conventional papers, and began accumulating more citations from other scientists. Fifteen years after publication, studies that made multiple new knowledge combinations were way more likely to be in the top 1 percent of most-cited papers. To recap: work that builds bridges between disparate pieces of knowledge is less likely to be funded, less likely to appear in famous journals, more likely to be ignored upon publication, and then more likely in the long run to be a smash hit in the library of human knowledge. •

In 1953, Allen Dulles, then director of the USA Central Intelligence Agency (CIA), named Dr Sidney Gottlieb to direct the CIA's MKULTRA programme, which included experiments conducted by psychiatrists to create amnesia, new dissociated identities, new memories, and responses to hypnotic access codes. In 1972, then-CIA director Richard Helms and Gottlieb ordered the destruction of all MKULTRA records. A clerical error spared seven boxes, containing 1738 documents, over 17,000 pages. This archive was declassified through a Freedom of Information Act Request in 1977, though the names of most people, universities, and hospitals are redacted. The CIA assigned each document a number preceded by "MORI", for "Managament of Officially Released Information", the CIA's automated electronic system at the time of document release. These documents, to be referenced throughout this chapter, are accessible on the Internet (see: abuse-of-power (dot) org/modules/content/index.php?id=31). The United States Senate held a hearing exposing the abuses of MKULTRA, entitled "Project MKULTRA, the CIA's program of research into behavioral modification" (1977).

Scientists and members of the general public are about equally likely to have artistic hobbies, but scientists inducted into the highest national academies are much more likely to have avocations outside of their vocation. And those who have won the Nobel Prize are more likely still. Compared to other scientists, Nobel laureates are at least twenty-two times more likely to partake as an amateur actor, dancer, magician, or other type of performer. Nationally recognized scientists are much more likely than other scientists to be musicians, sculptors, painters, printmakers, woodworkers, mechanics, electronics tinkerers, glassblowers, poets, or writers, of both fiction and nonfiction. And, again, Nobel laureates are far more likely still.

Some readers may find it a curious or even unscientific endeavour to craft a criminological model of organised abuse based on the testimony of survivors. One of the standard objections to qualitative research is that participants may lie or fantasise in interview, it has been suggested that adults who report severe child sexual abuse are particularly prone to such confabulation. Whilst all forms of research, whether qualitative or quantitative, may be impacted upon by memory error or false reporting. there is no evidence that qualitative research is particularly vulnerable to this, nor is there any evidence that a fantasy— or lie—prone individual would be particularly likely to volunteer for research into child sexual abuse. Research has consistently found that child abuse histories, including severe and sadistic abuse, are accurate and can be corroborated (Ross 2009, Otnow et al. 1997, Chu et al. 1999). Survivors of child abuse may struggle with amnesia and other forms of memory disturbance but the notion that they are particularly prone to suggestion and confabulation has yet to find a scientific basis. It is interesting to note that questions about the veracity of eyewitness evidence appear to be asked far more frequently in relation to sexual abuse and rape than in relation to other crimes. The research on which this book is based has been conducted with an ethical commitment to taking the lives and voices of survivors of organised abuse seriously.