Multiple Perspectives Quotes

if one accepts Jean Piaget’s famous definition of mature intelligence as the ability to coordinate between multiple perspectives (or possible perspectives) one can see, here, precisely how bureaucratic power, at the moment it turns to violence, becomes literally a form of infantile stupidity.

The sense of perspective that interaction with multiple cultures gives you I find to be extremely valuable, because it allows you to see the structure of a country with greater clarity, and gives you a sense of mental independence.

Why should we be receptive to the ups and downs of multiple adoption stories? When we allow the elite 1% to speak for us, they will share from their perspective, and naturally, this point of view is tainted with doing whatever is possible to protect their reputation. In other words, I've learned that what pro-adoption lobbyists claim to be "in the best interest of the child" is truly not always in the best interest of the child.

When new connections are made with a multiplicity of perspectives and diverging points of view, inspiration is unleashed.

Today we are now thrown into contact all the time with people whose assumptions, perspectives, and backgrounds are different from our own. The modern world is not two brothers feuding for control of the Ottoman Empire. It is Cortés and Montezuma struggling to understand each other through multiple layers of translators. Talking to Strangers is about why we are so bad at that act of translation.

When you turn the other cheek, you look at the same thing from a new perspective. You can’t change the situation, you can’t change someone else’s mind, but you can look at reality differently. You can accept and integrate multiple points of view. This flexibility

You don’t have to agree with, only learn to peacefully live with, other people’s freedom of choice. This includes (but is not limited to) political views, religious beliefs, dietary restrictions, matters of the heart, career paths, and mental afflictions. Our opinions and beliefs tend to change depending on time, place, and circumstance. And since we all experience life differently, there are multiple theories on what’s best, what’s moral, what’s right, and what’s wrong. It is important to remember that other people’s perspective on reality is as valid as your own.

When we connect with multiple perspectives and diverging views, we unleash inspiration.

The next time life tosses you a multiples choice test, Meaghan, remember… 1) The more time you give it, the more choices you’ll have. 2) There’ll always be more than one right answer. And, 3) Waiting for divine intervention is almost never a good idea. Poised for greatness, The Universe

At Mayflower-Plymouth, our perspective is largely influenced by what we learn from nature. A good investment is like a good fruit tree. From its conception, it grows exponentially larger - consistently and reliably. Its required input is a small percentage relative to its output. It regularly gives back to the broader ecosystem, helping multiple other lives to prosper as well. And it produces an abundance of fruit for the enjoyment of its owner. This is how all good investments are. And this is our perspective at Mayflower-Plymouth.

Why have so many schools reduced the time and emphasis they place on art, music, and physical education? The answer is beyond simple: those areas aren’t measured on the all-important tests. You know where those areas are measured… in life! Art, music, and a healthy lifestyle help us develop a richer, deeper, and more balanced perspective. Never before have we needed more of an emphasis on the development of creativity, but schools have gone the exact opposite direction in an effort to make the best test-taking automatons possible. Our economy no longer rewards people for blindly following rules and becoming a cog in the machine. We need risk-takers, outside-the-box thinkers, and entrepreneurs; our school systems do the next generation a great disservice by discouraging these very skills and attitudes. Instead of helping and encouraging them to find and develop their unique strengths, they're told to shut up, put the cell phones away, memorize these facts and fill in the bubbles.

If the voices and perspectives we assess ourselves by are stuck in systems of their own they can be another trap. If they're stuck in their own agendas-- their needs and desires-- then they're another "wicked temptation" to sell out our deepest truths to please or pacify someone else. Which is why I advocate multiple mirrors, offering different ways of seeing, of feeling, of processing, angles and views we might otherwise miss, and reminding us to revere just how complex reality is.

the question of the one or the multiple once again becomes the most important one, introducing itself into the plane.

The author of this book ciritcizes "the youth of today" from top to toe, without, however, condemning the whole of the young brigade as "incapable of anything good.

Believe me, if you've been shut up for a year and a half, it can get to be too much for you sometimes. But feelings can't be ignored, no matter how unjust or ungrateful they seem.

At least the object of my feelings is always there, and I needn't be afraid of rivals, except Margot. Don't think I'm in love, because I'm not, but I do have the feeling all the time that something fine can grow up between us, something that gives confidence and friendship.

Oh, it is sad, very sad, that once more , for the umpteenth time, the old truth is confirmed: "What one Christian does is his own responsibility, what one Jew does is thrown back at all Jews.

When Private Equity is approached from an ecosystem perspective, businesses in the portfolio can be led to create multiplicative value effects; with other businesses in the portfolio being primary additional beneficiaries, thereby amplifying profitability among several the businesses in the ecosystem.

We seem normal only to those who don't know us very well. In a wiser, more self-aware society than our own, a standard question on an early dinner date would be; "And how are you crazy?" The problem is that before marriage, we rarely delve into our complexities. Whenever casual relationships threaten to reveal our flaws, we blame our partners and call it a day. As for our friends, they don't care enough to do the hard work of enlightening us. One of the privileges of being on our own is therefore the sincere impression that we are really quite easy to live with. We make mistakes, too, because are so lonely. No one can be in an optimal state of mind to choose a partner when remaining single feels unbearable. We have to be wholly at peace with the prospect of many years of solitude in order to be appropriately picky; otherwise, we risk loving no longer being single rather more than we love the partner who spared us that fate. Choosing whom to commit ourselves to is merely a case of identifying which particular variety of suffering we would most like to sacrifice ourselves for. The person who is best suited to us is not the person who shares our every taste (he or she doesn't exist), but the person who can negotiate differences in taste intelligently - the person who is good at disagreement. Rather than some notional idea of perfect complementarity, it is the capacity to tolerate differences with generosity that is the true marker of the "not overly wrong" person. Compatibility is an achievement of love; it must not be its precondition. Romanticism has been unhelpful to us; it is a harsh philosophy. It has made a lot of what we go through in marriage seem exceptional and appalling. We end up lonely and convinced that our union, with its imperfections, is not "normal." We should learn to accommodate ourselves to "wrongness", striving always to adopt a more forgiving, humorous and kindly perspective on its multiple examples in ourselves and our partners.

The subject as multiplicity. Pain as intellectual and totally dependent on the judgement "harmful" projected outwards. Pleasure is a kind of pain. The effect is always "unconscious". The inferred and imagined cause is transposed onto what follows in time. The only force that exists produces the same effect as the will: it commands other subjects, which change as a result. The continuous, fleeting, transitory nature of the subject. "Mortal soul". Number as a form of perspective.

Think what it would be like to have a work conceived from outside the self, a work that would let us escape the limited perspective of the individual ego, not only to enter into selves like our own but to give speech to that which has no language, to the bird perching on the edge of the gutter, to the tree in spring and the tree in fall, to cement, to plastic.

I lie in bed at night, after ending my prayers with the words "Ich danke dir für all das Gute und Liebe und Schöne" and I'm filled with joy. I think of going into hiding, my health and my whole being as das Gute; Peter's love (which is still so new and fragile and which neither of us dares to say aloud), the future, happiness and love as das Liebe; the world, nature and the tremendous beauty of everything, all that splendor, as das Schöne. At such moments I don't think about all the misery, but about the beauty that still remains. This is where Mother and I differ greatly. Her advice in the face of melancholy is: "Think about all the suffering in the world and be thankful you're not part of it." My advice is: "Go outside, to the country, enjoy the sun and all nature has to offer. Go outside and try to recapture the happiness within yourself; think of all the beauty in yourself and in everything around you and be happy." I don't think Mother's advice can be right, because what are you supposed to do if you become part of the suffering? You'd be completely lost. On the contrary, beauty remains, even in misfortune. If you just look for it, you discover more and more happiness and regain your balance. A person who's happy will make others happy; a person who has courage and faith will never die in misery!

Alas, it has had to be that I am only able---except on a few rare occasions---to look at nature through dirty net curtains hanging before very dusty windows. And it's no pleasure looking through these any longer, because nature is just the one thing that really must be unadulterated.

SELFHOOD AND DISSOCIATION The patient with DID or dissociative disorder not otherwise specified (DDNOS) has used their capacity to psychologically remove themselves from repetitive and inescapable traumas in order to survive that which could easily lead to suicide or psychosis, and in order to eke some growth in what is an unsafe, frequently contradictory and emotionally barren environment. For a child dependent on a caregiver who also abuses her, the only way to maintain the attachment is to block information about the abuse from the mental mechanisms that control attachment and attachment behaviour.10 Thus, childhood abuse is more likely to be forgotten or otherwise made inaccessible if the abuse is perpetuated by a parent or other trusted caregiver. In the dissociative individual, ‘there is no uniting self which can remember to forget’. Rather than use repression to avoid traumatizing memories, he/she resorts to alterations in the self ‘as a central and coherent organization of experience. . . DID involves not just an alteration in content but, crucially, a change in the very structure of consciousness and the self’ (p. 187).29 There may be multiple representations of the self and of others. Middleton, Warwick. "Owning the past, claiming the present: perspectives on the treatment of dissociative patients." Australasian Psychiatry 13.1 (2005): 40-49.

I still believe, in spite of everything, that all people are good at heart. I can't live my life in despair

Hanneli und Sanne waren fruher meine besten Freundinnen, und wer uns zusammen sah, sagte immer: ,,Da laufen Anne, Hanne und Sanne.

We're all alive, but we don't know why or what for; we're all searching for happiness; we're all leading lives that are different and yet the same.

It's obvious that Mummy would stick up for Margot; she and Margot always do back each other up... He doesn't notice that he treats Margot differently from me.

I'm awfully scared that everyone who knows me as I always am will discover that I have another side, a finer and better side. I'm afraid they'll laugh at me, think I'm ridiculous and sentimental, not take me seriously. I'm used to not being taken seriously but it's only the "lighthearted" Anne that's used to it and can bear it; the "deeper" Anne is too frail for it.

Let me try to explain to you, what to my taste is characteristic for all intelligent thinking. It is, that one is willing to study in depth an aspect of one's subject matter in isolation for the sake of its own consistency, all the time knowing that one is occupying oneself only with one of the aspects. We know that a program must be correct and we can study it from that viewpoint only; we also know that it should be efficient and we can study its efficiency on another day, so to speak. In another mood we may ask ourselves whether, and if so: why, the program is desirable. But nothing is gained—on the contrary!—by tackling these various aspects simultaneously. It is what I sometimes have called "the separation of concerns", which, even if not perfectly possible, is yet the only available technique for effective ordering of one's thoughts, that I know of. This is what I mean by "focusing one's attention upon some aspect": it does not mean ignoring the other aspects, it is just doing justice to the fact that from this aspect's point of view, the other is irrelevant. It is being one- and multiple-track minded simultaneously.

What multiplies is only up to us. Whether it is kindness that multiplies; or unkindness. Whether it is goodwill that multiplies; or bad intentions. Whether it is love that multiplies; or fear. Whether it is truth that multiplies; or doubt. What multiplies in our own minds, in our relationships with other people, in our relationship with our perspectives about the rest of the world, in our relationship with God, in our outlooks and in our hearts— it’s all up to us. The power of multiplication is in our own hands. What you magnify upon will in fact become your reality.

The challenge of ministry in our home is that we do not always feel very “spiritual” when we wash our dishes. It hardly feels significant to scrub our toilet. and we can feel that we are truly ministering when the Lord uses us to communicate a word of wisdom to someone, or He provides an opportunity to share the gospel with our neighbor. That seems like real ministry. And that is real ministry to be sure! But no more so than when we are wiping runny noses or cleaning the bathroom. That is because we have a very narrow view of true spirituality... The Lord wants to help us see the significance of ministry at home. He also wants to expand our vision for the multiple opportunities that we have for ministry in the home. Let’s ask the LORD to help us gain a biblical perspective of our ministry at home.

Não quero que minha vida tenha passado em vão, como a da maioria das pessoas. Quero ser útil ou trazer alegria a todas as pessoas, mesmo àquelas que jamais conheci. Quero continuar vivendo depois da morte!

I was just thinking … I was thinking that the difference between the Tibetan language and English might possibly suggest a basic difference of perspectives. In Tibetan, the word we use for ‘I’ and ‘me’ is ‘nga’ and the word we use for ‘us’ and ‘we’ is ‘ngatso.’ So on the basic level of the words themselves there is, in the Tibetan language, an intimate connection between ‘I’ as an individual and ‘we’ as the collective. ‘Ngatso,’ the word for ‘we,’ literally means something like ‘a collection of “I”s’ or ‘many “I”s.’ So it’s like multiple selves, this kind of idea. So when you are identifying with a wider group, becoming part of that group, it’s like extending the individual sense of self, rather than losing it. Whereas the English terms ‘we’ and ‘I’ seem to be completely unrelated, the roots of the words are different, they are not related….

right" way to be Chicana/o also could be a hegemonic discourse and exclusionary of those who do not fit. They recognized the possibility of multiple hegemonic structures and the danger of policing claims to identity.

Lift up your eys and see. How does a man lift up his eyes to see a little higher than himself? The grand premise of religion is that man is able to surpass himself; that man who is part of this world may enter into a relationship with Him who is greater than the world; that man may lift up his mind and be attached to the absolute; that man who is conditioned by a multiplicity of factors is capable of living with demands that are unconditioned. How does one rise above the horizon of the mind? How does one free oneself from the perspectives of ego, group, earth, and age? How does one find a way in this world that would lead to an awareness of Him who is beyond this world?

Critical Thinking: Why Is It So Hard to Teach? By Daniel T. Willingham SUMMER 2007 AMERICAN FEDERATION OF TEACHERS pp. 8-1 Can critical thinking actually be taught? Decades of cognitive research point to a disappointing answer: not really. People who have sought to teach critical thinking have assumed that it is a skill, like riding a bicycle, and that, like other skills, once you learn it, you can apply it in any situation. Research from cognitive science shows that thinking is not that sort of skill. The processes of thinking are intertwined with the content of thought (that is, domain knowledge). Thus, if you remind a student to “look at an issue from multiple perspectives” often enough, he will learn that he ought to do so, but if he doesn’t know much about an issue, he can’t think about it from multiple perspectives. You can teach students maxims about how they ought to think, but without background knowledge and practice, they probably will not be able to implement the advice they memorize.

Designer relationships are based on egalitarianism and mutuality, not on proprietary thinking. From this perspective, if people decide they will have multiple partners, the approach is the antithesis of cheating. In the conventionally monogamous model, each party owns the other (a modern variation on the more antiquated view of woman as property). In designer relationships, each party voluntarily owes the other transparency, some measure of emotional loyalty, and a determination to abide by agreements.

Our deep irrational feelings of death anxiety have been attributed to multiple sources. In part, they may arise from evolved self-protection mechanisms or survival responses of being a victim of predators. They might, conversely, stem from unconscious fear (or guilt) of retribution resulting from our own acts of harming or predation. According to existential psychologists, the most powerful form of death anxiety comes from our general ability to anticipate the future, coupled with conscious anticipation of inevitable personal demise.

Antiracism calls us to live a life full of intentional acts, to come to new understandings and commit to new ways to live justly--not to repeat patterns of oppression. Two of the biggest obstacles to becoming antiracist are nostalgia and convenience. Nostalgia will prohibit us from seeing multiple perspectives, from thinking critically about the harm we are causing because we are centering our own comfort. Choosing to support racist authors, actors, and production companies because we have warm and fuzzy feelings about them is perpetuating racism.

Does the person report having had the experience of meeting people she does not know but who seem to know her, perhaps by a different name? Often, those with DID are thought by others to be lying because different parts will say different things which the host has no knowledge of.

When architecture is viewed from a capital stewardship perspective, we see that the architect can have a beneficial impact on how vital resources are utilized. Right from the beginning of the design process, the architects choices have the power to influence forests, factories, jobs, land use, community dynamics and so much more. When these things are viewed as capital, and the process of appropriating them is approached with a spirit of stewardship, all of these things are influenced for better instead of for worse. And this results in multiplicative value effects.

I was reminded of a remark of Willa Cather's, that you can't paint sunlight, you can only paint what it does with shadows on a wall. If you examine a life, as Socrates has been so tediously advising us to do for so many centuries, do you really examine the life, or do you examine the shadows it casts on other lives? Entity or relationships? Objective reality or the vanishing point of a multiple perspective exercise? Prism or the rainbows it refracts? And what if you're the wall? What if you never cast a shadow or rainbow of your own but have only caught those cast by others?

While the historic Gnostics were somewhat renowned for their complex cosmologies with multiple layers inhabited by a multitude of beings, for me the value of such perspectives is far less about adopting weirder world views, and far more about using them to help access a greater sense of cognitive liberty.

But these things now belonged to the past, and he was flying toward the future. As they banked, Dr. Floyd could see below him a maze of buildings, then a great airstrip, then a broad, dead-straight scar across the flat Florida landscape—the multiple rails of a giant launching track. At its end, surrounded by vehicles and gantries, a spaceplane lay gleaming in a pool of light, being prepared for its leap to the stars. In a sudden failure of perspective, brought on by his swift changes of speed and height, it seemed to Floyd that he was looking down on a small silver moth, caught in the beam of a flashlight.

It's been very interesting over the years just how many of those psychiatrists that were openly incredulous and dismissive have become stalwart admitants to the [trauma and dissociation] unit. In fact I can remember one psychiatrist... this is going back more than a decade and a half... it says something about the ambivalence about this area... who rang me saying he doesn't believe that DID exists but nevertheless he's got a patient with it that he'd like to refer. That's called Psychiatrist Multiple Reality Disorder. - 15 years as the director of a trauma and dissociation unit: Perspectives on Trauma-informed Care

Re-imagined or reinterpreted source material offers unique perspectives into the creative process. I like hearing a band cover another band’s tune. I dig seeing multiple interpretations of a Shakespearean play. I’m inspired by reading a creative team’s successful take on the origin of Superman. Sometimes the remakes can surprise us, sometimes they’re tired, and sometimes they fail, but they are almost always enlightening. I root for the success of a remake. A remake can breathe new life into something forgotten. I want to see something bad turned into something good or something good turned into something phenomenal.

The multiplicity of human identity is not just a spiritual principle, it’s a biological fact—a basic ecological reality. ... only 10% of the cells in your body belong to you. The rest are the cells of bacteria and microorganisms that call your body home, and without these symbionts living on and within your physical self, you would be unable to digest and process the nutrients necessary to keep you alive. Your physical body is teeming with a microscopic diversity of life that rivals a rainforest. The insight of the Gaia Theory—that “the Earth system behaves as a single self-regulating system comprised of physical, chemical, biological and human components”—is as much a statement about our own physical bodies as it is about the planet. If we imagine the Earth as the body of a goddess, we can also imagine our own bodies as a sacred home to an ecologically complex and diverse array of microscopic life." -- Alison Leigh Lilly, "Naming the Water: Human and Deity Identity from an Earth-Centered Perspective

21st-Century Model Language Arts Skills Needed to Succeed Use sound vocabulary Read a wide variety of written materials (novels, poems, plays, essays, news) critically Communicate clearly across multiple media forms, with a range of styles Form and justify independent bold perspectives Ask thoughtful questions Engage in constructive debate

Why classify by skin color at all, unless you plan to invoke it in some way. If one group oppresses another, inadvertently or on purpose, you’d want good data on who’s oppressing whom so that you can redress the problem. With the same data, however, nefarious people in power might want to magnify inequality, which is just what happened in apartheid South Africa. The 1950 Population Registration Act codified skin color into White and Black, with multiple subcategories of Coloured, which included mixed race and Asian, enabling the White minority in power to establish laws that prescribed and stratified the social, political, educational, and economic freedoms of each population differently.

The answer is that people, especially religious leaders, deem pornography bad because it depicts women having sex with multiple men with whom they don’t have an emotional connection or having a willingness to want to have sex, which goes against the evolved mating strategies of women. Furthermore, they do this on a recurring basis for monetary gain.

From an asset-allocation perspective, when we talk about diversification, we're talking about investing in multiple asset classes. There are six that I think are really important and they are US stocks, US Treasury bonds, US Treasure inflation-protected securities [TIPS], foreign developed equities, foreign emerging-market equities and real estate investment trusts [REITS]. p473

A truly multicultural nation ruled by multiculturalists would not have Christianity as its unofficial standard religion. It would not have suits as its standard professional attire. English would not be its standard language or be assessed by standardized tests. Ethnic Studies would not be looked upon as superfluous to educational curricula. Afrocentric scholars and other multicultural theorists, lecturing on multiple cultural perspectives, would not be looked upon as controversial. No cultural group would be directly and indirectly asked to learn and conform to any other group’s cultural norms in public in order to get ahead. A nation of different-looking people is not automatically multicultural or diverse if most of them practice or are learning to practice the same culture.

business, the person with the fewest blind spots wins. Removing blind spots means we see, interact with, and move closer to understanding reality. We think better. And thinking better is about finding simple processes that help us work through problems from multiple dimensions and perspectives, allowing us to better choose solutions that fit what matters to us. The skill for finding the right solutions for the right problems is one form of wisdom.

Darwin’s great gift to science was simplifying all life to pure mathematics: your one and only goal on earth is multiplication. Everything you do, every instinct you have, is an evolutionary urge to make babies and leave behind as many copies of yourself as possible. From that perspective, heroism makes no sense. Why risk the grave for someone else if there’s no guarantee of a biological payoff? Dying for your own kids: smart. Dying for a rival’s? Genetic suicide.

[That] the driving force of the evolution of human intelligence was the coordination of multiple cognitive systems to pursue complex, shared goals [is called] the social brain hypothesis. It attributes the increase in intelligence to the increasing size and complexity of hominid social groups. Living in a group confers advantages, as we have seen with hunting, but it also demands certain cognitive abilities. It requires the ability to communicate in sophisticated ways, to understand and incorporate the perspectives of others, and to share common goals. The social brain hypothesis posits that the cognitive demands and adaptive advantages associated with living in a group created a snowball effect: As groups got larger and developed more complex joint behaviors, individuals developed new capabilities to support those behaviors. These new capabilities in turn allowed groups to get even larger and allowed group behavior to become even more complex.

To be God sounds amazing and terrifying, the bible says multiple times that God sees everything, and knows everything, but also the bible states God experiences grief, and anger when his creations do bad things to each other. Going by that logic let's say there's other life in the far away planets with similar, or worse things happening when looking at it from that perspective being God sounds like it comes with unimaginable emotional turmoil and mental strength on his end that humans couldn't bear, or emulate.

Today the causes of suicide are similarly unknown, but evidence from multiple sources suggests that certain types of treatments and interventions can reduce suicidal behaviors better than status quo practices, which often conceptualizes suicide as a symptom or outcome of mental illness. Consistent with this perspective, status quo practices target a patients diagnosed mental illness based on the assumption that reducing these symptoms or eliminating the psychological or behavioral disorder also will reduce or eliminate the risk of suicide.

Each of us, I thought, could do little to change the course of things - indeed, anything we tried was likely to be so uncontrolled as to inflict more damage than benefit - and yet, conversely, we should not allow the huge panorama about us, the immensity of the Multiplicity of Histories, to overwhelm us. The perspective of the Multiplicity rendered each of us, and our actions, tiny - but not without meaning; and each of us must proceed with our lives with stoicism and fortitude, as if the rest of it - the final Doom of mankind, the endless Multiplicity - were not so.

While directly serving their customers, companies should indirectly serve the interests of society by taking responsibility for the holistic impact of their activities. Its simply a more broad view of value creation. This is what ESG is all about. With this perspective, the goal is still Profit — Profit for all stakeholders, to varying degrees and in varying capacities of course. This holistic view of profit produces what I call Multiplicative Value Effects, or, win-win scenarios as opposed to win-lose scenarios where the prerequisite of a companies win is a loss for societal stakeholders.

Re-imagined or reinterpreted source material offers unique perspectives into the creative process. I like hearing a band cover another band’s tune. I dig seeing multiple interpretations of a Shakespearean play. I’m inspired by reading a creative team’s successful take on the origin of Superman. Sometimes the remakes can surprise us, sometimes they’re tired, and sometimes they fail, but they are almost always enlightening. I root for the success of a remake. A remake can breathe new life into something forgotten. I want to see something bad turned into something good or something good turned into something phenomenal.

Philosophy is the theory of multiplicities, each of which is composed of actual and virtual elements. Purely actual objects do not exist. Every actual surrounds itself with a cloud of virtual images. This cloud is composed of a series of more or less extensive coexisting circuits, along which the virtual images are distributed, and around which they run. These virtuals vary in kind as well as in their degree of proximity from the actual particles by which they are both emitted and absorbed. They are called virtual in so far as their emission and absorption, creation and destruction, occur in a period of time shorter than the shortest continuous period imaginable; it is this very brevity that keeps them subject to a principle of uncertainty or indetermination. The virtuals, encircling the actual, perpetually renew themselves by emitting yet others, with which they are in turn surrounded and which go on in turn to react upon the actual: ‘in the heart of the cloud of the virtual there is a virtual of a yet higher order ... every virtual particle surrounds itself with a virtual cosmos and each in its turn does likewise indefinitely.’ It is the dramatic identity of their dynamics that makes a perception resemble a particle: an actual perception surrounds itself with a cloud of virtual images, distributed on increasingly remote, increasingly large, moving circuits, which both make and unmake each other. These are memories of different sorts, but they are still called virtual images in that their speed or brevity subjects them too to a principle of the unconsciousness. It is by virtue of their mutual inextricability that virtual images are able to react upon actual objects. From this perspective, the virtual images delimit a continuum, whether one takes all of the circles together or each individually, a spatium determined in each case by the maximum of time imaginable. The varyingly dense layers of the actual object correspond to these, more or less extensive, circles of virtual images. These layers, whilst themselves virtual, and upon which the actual object becomes itself virtual, constitute the total impetus of the object. The plane of immanence, upon which the dissolution of the actual object itself occurs, is itself constituted when both object and image are virtual. But the process of actualization undergone by the actual is one which has as great an effect on the image as it does on the object. The continuum of virtual images is fragmented and the spatium cut up according to whether the temporal decompositions are regular or irregular. The total impetus of the virtual object splits into forces corresponding to the partial continuum, and the speeds traversing the cut-up spatium. The virtual is never independent of the singularities which cut it up and divide it out on the plane of immanence. As Leibniz has shown, force is as much a virtual in the process of being actualized as the space through which it travels. The plane is therefore divided into a multiplicity of planes according to the cuts in the continuum, and to the divisions of force which mark the actualization of the virtual. But all the planes merge into one following the path which leads to the actual. The plane of immanence includes both the virtual and its actualization simultaneously, without there being any assignable limit between the two. The actual is the complement or the product, the object of actualization, which has nothing but virtual as its subject. Actualization belongs to the virtual. The actualization of the virtual is singularity whereas the actual itself is individuality constituted. The actual falls from the plane like a fruit, whist the actualization relates it back to the plane as if to that which turns the object back into a subject.

Car la nature humaine est ainsi faite, que les peines et les souffrances éprouvées simultanément ne s'additionnent pas totalement dans notre sensibilité, mais se dissimulent les unes derrières les autres par ordre de grandeur décroissante selon les lois bien connues de la perspective. Mécanisme bien providentiel qui rend possible notre vie au camp. Voilà pourquoi on entend dire si souvent dans la vie courante que l'homme est peréptuellement insatisfait : en réalité bien plus que l'incapacité de l'homme à atteindre à la sérénité absolue, cette opinion révèle combien nous connaissons mal la nature complexe de l'état de malheur, et combien nous nous trompons en donnant à des causes multiples et hiérarchiquement subordonnées le nom unique de la cause principale.

Vargus: Be me. Eat a bag of dicks for breakfast. Go home for lunch and eat another bag of dicks. Finish work and start preparing my bag of dicks for dinner while I warm up ‘The Saga Continues’. No Aetherius. Me sad. Chew dicks pensively. Some guy called Scorpius fighting instead. Level 28. Total noobcake. ROFL, wut a tryhard. Noobcake kicks demi-god in my three meals a day and cusses him out in livestream, with broken arms and legs. Dicks spilling from my gobsmacked open mouth (soooooo many dicks). I inhale too hard and my dinner gets lodged in my throat. Stars in my vision, blacking out. Try to call my mom for help, but multiple phalli are blocking my respiratory organs. Tumble out of my chair sideways and hit the ground, hands around my throat to dislodge all the penises I’ve been chowing down on. There’s no hope, there are too many. Everything goes dark. Wake up, my vision is blurry and my throat is blissfully unburdened by inadvertent deep throating. I’m being transported somewhere. Am I on my way to heaven? How will I explain my eating habits to Saint Peter? Big blurry white words are floating into perspective in the center of my vision. I try to focus on them, my brain still struggling to replenish oxygen. The words clear, and it is obvious that my diet has not gone unnoticed. I am in hell. ‘The Elder Scrolls V’. Oh no, oh god no, anything but that! ‘SKYRIM’. Please, St. Peter, I can change, please don’t forsake me, PLEA- “Hey you, you’re finally awake”. Thanks Todd. 10/10, would eat dicks and watch Daemien kick a demi-god in the schlong again.

I’ve been drifting around at sea, have spent days searching for an effective antidote to that terrible word “easy.” How can I make it clear to him that, while it may seem easy and wonderful, it will drag him down to the depths, to a place where he’ll no longer find friends, support or beauty, so far down that he may never rise to the surface again? We’re all alive, but we don’t know why or what for; we’re all searching for happiness; we’re all leading lives that are different and yet the same. We three have been raised in good families, we have the opportunity to get an education and make something of ourselves. We have many reasons to hope for great happiness, but … we have to earn it. And that’s something you can’t achieve by taking the easy way out. Earning happiness means doing good and working, not speculating and being lazy. Laziness may look inviting, but only work gives you true satisfaction.

Car la nature humaine est ainsi faite, que les peines et les souffrances éprouvées simultanément ne s'additionnent pas totalement dans notre sensibilité, mais se dissimulent les unes derrières les autres par ordre de grandeur décroissante selon les lois bien connues de la perspective. Mécanisme bien providentiel qui rend possible notre vie au camp. Voilà pourquoi on entend dire si souvent dans la vie courante que l'homme est peréptuellement insatisfait : en réalité bien plus que l'incapacité de l'homme à atteindre à la sérénité absolue, cette opinion révèle combien nous connaissons mal la nature complexe de l'état de malheur, et combien nous nous trompons en donnant à des causes multiples et hiérarchiquement subordonnées le nom unique de la cause principale ; jusqu'au moment où, celle-ci venant à disparaître, nous découvrons avec une douloureuse surprise que derrière elle il y en a une autre, et même tout une série d'autre.

2Do not mistake these multiple trends--the energy flows of metropolitan growth, the new taste for tea, the nascent, half-formed awareness of mass behavior--for mere historical background. The clash of microbe and man that played out on Broad Street for ten days in 1854 was itself partly a consequence of each of these trends, though the chains of cause and effect played out on different scales of experience, both temporal and spatial. You can tell the story of the Broad Street outbreak on the scale of a few human human lives, people drinking water from the a pump, getting sick and dying over a few weeks, but in telling the story that way, you limit its perspective, limits its ability to convey a fair account of what really happened. Once you get to the why, the story has to widen and tighten at the same time: to the long duree of urban development, or the microscopic tight focus of bacterial life cycles, These are causes, too.

For primordial man Revelation and intellection coincided: contingency was still transparent so that there were as yet neither “points of view” nor "perspectives”; whereas in later times Revelation is multiple because geometrically speaking the circumference implies many radii, the “point of view” of primordial man corresponded to the entire circle; the center was everywhere. In the same way the unavoidably limiting aspect of expressions, forms, or symbols did not yet imprison minds; there was therefore no place for a diversity of forms, each expressing the same Truth in the name of the impersonal Self while excluding each other in the name of this or that particular manifestation of the personal God. Now that these diverse manifestations exist, what matters is knowing that intrinsically they speak in an absolute mode since it is the Absolute which is speaking, but that extrinsically they are clothed in the language of a particular mental coloring and a particular system of contingencies since they are addressed to man; now the man to whom they are addressed in this manner is already cut off from the inward Revelation that is direct and “supernaturally natural” intellection.

Youth development is an interdisciplinary field that draws broadly on different social sciences to understand children and adolescents (Larson, 2000). It embraces an explicit developmental stance: Children and adolescents are not miniature adults, and they need to be understood on their own terms. Youth development also emphasizes the multiple contexts in which development occurs. Particularly influential as an organizing framework has been Bronfenbrenner’s (1977, 1979, 1986) ecological approach, which articulates different contexts in terms of their immediacy to the behaving individual. So, the microsystem refers to ecologies with which the individual directly interacts: family, peers, school, and neighborhood. The mesosystem is Bronfenbrenner’s term for relationships between and among various microsystems. The exosystem is made up of larger ecologies that indirectly affect development and behavior, like the legal system, the social welfare system, and mass media. Finally, the macrosystem consists of broad ideological and institutional patterns that collectively define a culture. There is the risk of losing the individual amid all these systems, but the developmental perspective reminds us that different children are not interchangeable puppets. Each young person brings his or her own characteristics to life, and these interact with the different ecologies to produce behavior. Youth development

The classic host personality, which usually (over 50% of the time) presents for treatment, nearly always bears the legal name and is depressed, anxious, somewhat neurasthenic, compulsively good, masochistic, conscience-stricken, constricted hedonically, and suffers both psychophysioiogical symptoms and time loss and/or time distortion. While no personality types are invariably present, many are encountered quite frequently: childlike personalities (fearful. recalling traumata, or love-seeking), protectors, helpers-advisors, inner self-helpers (serene, rational, and objective helpers and advisors first described by Allison in 1974), personalities with distinct affective states, guardians of memories and secrets (and of family boundaries), memory traces (holding continuity of memory), inner persecutors (often based on identification with the aggressor), anesthetic personalities (created to block out pain), expressers of forbidden impulses (pleasurable and otherwise, such as defiant, aggressive, or antisocial), avengers (which express anger over abuses endured and may wish to redress their grievances), defenders or apologists for the abusers, those based on lost love objects and other introjections and identifications, specialized encapsulators of traumatic experiences and powerful affects, very specialized personalities, and those (often youthful) that preserve the idealized potential for happiness, growth, and the healthy expression of feelings (distorted by traumata) in others (Kluft, 1984b).

I've spent time with a lot of very busy people: business leaders, prominent journalists, multiple presidents. Despite the unusually high demands on their schedules, something they all have in common is that they carve out time for reading, and for consuming information that may not seem to have anything to do with their jobs. When President Obama released summer reading lists or his top book recommendations for the year, a chorus of 'yeah, right' could occasionally be heard from certain corners of the internet, where skeptics who doubted he had time to read contemporary literature liked to hang out. But President Obama read all those books, and many more. Taking time after a long day to sit down and read some Chinese science fiction, a novel by Jesmyn Ward, or even one of Ron Chernow's biographies was an escape, but it also oxygenated Obama's brain. There may not have been a specific moment when he consciously connected the dots between a novel he read two years earlier and the issue at hand, but moving beyond your own experience is an important part of developing the kind of perspective that helps with decision-making. It's also how the most effective people connect. Developing broad general knowledge gives you the flexibility to adapt to your audience on the fly, as well as the ability to naturally relate to diverse groups. And besides, have you ever recommended a book to someone who ended up really loving it? It's a unique way of understanding someone better, and that kind of communication goes both ways.

One of the commonly accepted narratives of the Internet is that it was built to survive a nuclear attack. This enrages many of its architects, including Bob Taylor and Larry Roberts, who insistently and repeatedly debunked this origin myth. However, like many of the innovations of the digital age, there were multiple causes and origins. Different players have different perspectives. Some who were higher in the chain of command than Taylor and Roberts, and who have more knowledge of why funding decisions were actually made, have begun to debunk the debunking. Let’s try to peel away the layers. There is no doubt that when Paul Baran proposed a packet-switched network in his RAND reports, nuclear survivability was one of his rationales. “It was necessary to have a strategic system that could withstand a first attack and then be able to return the favor in kind,” he explained. “The problem was that we didn’t have a survivable communications system, and so Soviet missiles aimed at U.S. missiles would take out the entire telephone-communication system.”76 That led to an unstable hair-trigger situation; a nation was more likely to launch a preemptive strike if it feared that its communications and ability to respond would not survive an attack. “The origin of packet switching is very much Cold War,” he said. “I got very interested in the subject of how the hell you build a reliable command and control system.”77 So in 1960 Baran set about devising “a communication network which will allow several hundred major communications stations to talk with one another after an enemy attack.”78

Anarchists and antiauthoritarians clearly differentiate between charity and solidarity--especially thanks to working with indigenous solidarity movements and other international solidarity movements--based on the principles of affinity and mutual aid. Affinity is just what it sounds like: that you can work most easily with people who share your goals, and that your work will be strongest when your relationships are based on trust, friendship, and love. Mutual aid is the idea that we all have a stake in one another's liberation, and that when we can act from that interdependence, we can share with one another as equals. Charity, however, is something that is given not only because it feels like there is an excess to share but also because it is based in a framework that implies that others inherently need the help--that they are unable to take care of themselves and that they would suffer without it. Charity is patronizing and selfish. It establishes some people as those who assist and others as those who need assistance, stabilizing oppressive paradigms by solidifying people's positions in them. Autonomy and self-determination are essential to making this distinction as well. Recognizing the autonomy and self-determination of individuals and groups acknowledges their capability. It's an understanding of that group as having something of worth to be gained through interactions with them, whether that thing is a material good or something less tangible, like perspective, joy, or inspiration. The solidarity model dispels the idea of one inside and one outside, foregrounding how individuals belong to multiple groups and how groups overlap with one another, while simultaneously demanding respect for the identity of self-sufficientcy of each of those groups. Original Zine: Ain't no PC Gonna Fix it, Baby. 2013. Featured in: A Critique of Ally Politics. Taking Sides.

-Write out a conversation with your inner voice. Begin the entry with a question directed to yourself, then write your mental response. It may help to label the different voices A and B. Dialogue writing is a very effective way to get to the heart of the matter. The following passage is an example of typical dialogue writing: A: Tomorrow is a big day. You have an interview at a college. How do you feel? B: I am really nervous. This is the first interview and I don’t know what it is going to be like. A: What are you afraid of? B: I’m afraid I’ll stutter and say something stupid. I’m worried the person will ask a question and I won’t know what to say. A: What do you want to discuss? B: I think it is good that I was on the basketball team for four years. That shows commitment and dedication. I also got decent grades and earned a blue ribbon at the science fair. A: What about your hobbies outside of school? B: I really like to read. I could mention that. I could talk also about the vacations my family has taken. They are pretty interesting. I enjoy my part-time retail job. A: It sounds like you do a lot. B: I guess I am good at organizing my life and accomplishing what needs to be done. Hey, that would sound good in an interview! -Try focused “freewriting.” Pick one topic, such as school, friends, or family, and write everything that comes to mind about that topic. Write for at least ten minutes or until you’re certain that you have run out of things to write. -Write your belief system. Start by writing “I believe…” at the top of a clean page. Then write whatever comes to mind. It may help to ask yourself questions when you get stuck such as “What do I believe about friendship?” “What is my personal style?” or “What are my gifts and abilities?” -Write about an event from your perspective, then write about the same event from someone else’s point of view. For example, if you had a hard time answering a question during class, write about how you felt, what you thought, and how you behaved. Next, pretend you are the teacher writing about the same event. What do you think he or she was thinking? How did he or she act? This exercise is a great way to show that there are multiple ways of seeing the same situation.

People who don’t read science fiction, but who have at least given it a fair shot, often say they’ve found it inhuman, elitist, and escapist. Since its characters, they say, are both conventionalized and extraordinary, all geniuses, space heroes, superhackers, androgynous aliens, it evades what ordinary people really have to deal with in life, and so fails an essential function of fiction. However remote Jane Austen’s England is, the people in it are immediately relevant and revelatory—reading about them we learn about ourselves. Has science fiction anything to offer but escape from ourselves? The cardboard-character syndrome was largely true of early science fiction, but for decades writers have been using the form to explore character and human relationships. I’m one of them. An imagined setting may be the most appropriate in which to work out certain traits and destinies. But it’s also true that a great deal of contemporary fiction isn’t a fiction of character. This end of the century isn’t an age of individuality as the Elizabethan and the Victorian ages were. Our stories, realistic or otherwise, with their unreliable narrators, dissolving points of view, multiple perceptions and perspectives, often don’t have depth of character as their central value. Science fiction, with its tremendous freedom of metaphor, has sent many writers far ahead in this exploration beyond the confines of individuality—Sherpas on the slopes of the postmodern. As for elitism, the problem may be scientism: technological edge mistaken for moral superiority. The imperialism of high technocracy equals the old racist imperialism in its arrogance; to the technophile, people who aren’t in the know/in the net, who don’t have the right artifacts, don’t count. They’re proles, masses, faceless nonentities. Whether it’s fiction or history, the story isn’t about them. The story’s about the kids with the really neat, really expensive toys. So “people” comes to be operationally defined as those who have access to an extremely elaborate fast-growth industrial technology. And “technology” itself is restricted to that type. I have heard a man say perfectly seriously that the Native Americans before the Conquest had no technology. As we know, kiln-fired pottery is a naturally occurring substance, baskets ripen in the summer, and Machu Picchu just grew there. Limiting humanity to the producer-consumers of a complex industrial growth technology is a really weird idea, on a par with defining humanity as Greeks, or Chinese, or the upper-middle-class British. It leaves out a little too much. All fiction, however, has to leave out most people. A fiction interested in complex technology may legitimately leave out the (shall we say) differently technologized, as a fiction about suburban adulteries may ignore the city poor, and a fiction centered on the male psyche may omit women. Such omission may, however, be read as a statement that advantage is superiority, or that the white middle class is the whole society, or that only men are worth writing about. Moral and political statements by omission are legitimated by the consciousness of making them, insofar as the writer’s culture permits that consciousness. It comes down to a matter of taking responsibility. A denial of authorial responsibility, a willed unconsciousness, is elitist, and it does impoverish much of our fiction in every genre, including realism.

George sees important reflections of the monk’s experience in his current life as he continues to seek answers about spirituality: “I still struggle but don’t ask for God’s help. I question if he’s really there for me.” At the end of the session, George’s higher guidance chimes in with calming reassurance: “Sometimes the life experiences don’t make sense from where we stand. Have compassion for the situation; human life is not perfect. You tried your best. Trust in God, not in a church. Jesus loves you, he’s real, he’s God. Trust in God. Just let go of the pain of the past. Forgive yourself; forgive those who were a part of it; forgive God for the disappointment. Let go of trying to figure it out.

if you have a curious mind—and if you actively ask questions and gather knowledge to sate that curiosity—this also can aid in connective inquiry by providing “a plethora of raw materials to be connected,” as Zhong puts it. In particular, if your curiosity has been focused on a particular problem, and you’ve been doing deep thinking, contextual inquiry, questioning the problem from various perspectives and angles, asking your multiple Whys—it all becomes fodder for later insights and smart recombinations.

Wisdom, like compassion, often seems to require of us that we hold multiple realities in our consciousness at once. This may be the task we must begin to engage if we wish to gain a deeper understanding of the evolution of human consciousness, and the history of the Western mind in particular: to see that long intellectual and spiritual journey, moving through stages of increasing differentiation and complexity, as having brought about both a progressive ascent to autonomy and a tragic fall from unity – and, perhaps, as having prepared the way for a synthesis on a new level. From this perspective, the two paradigms reflect opposite but equally essential aspects of an immense dialectical process, an evolutionary drama that has been unfolding for thousands of years and that now appears to be reaching a critical, perhaps climactic moment of transformation. (p. 14)

With really good literature you’re allowed to take multiple journeys as your perspective shifts over time. It continues to resonate, as you find different ways of entering and engaging with the narrative.

In life and business, the person with the fewest blind spots wins. Removing blind spots means we see, interact with, and move closer to understanding reality. We think better. And thinking better is about finding simple processes that help us work through problems from multiple dimensions and perspectives, allowing us to better choose solutions that fit what matters to us. The skill for finding the right solutions for the right problems is one form of wisdom.

This idea of multiplicity—the ability to accept multiple realities at once—is critical to healthy relationships. When there are two people in a room, there are also two sets of feelings, thoughts, needs, and perspectives. Our ability to hold on to multiple truths at once—ours and someone else’s—allows two people in a relationship to feel seen and feel real, even if they are in conflict. Multiplicity is what allows two people to get along and feel close—

We also do better, as individuals, when we approach our own internal monologue with a “two things are true” perspective. Multiplicity is what allows a person to recognize that I can love my kids and crave alone time;

But Kindle had not started out that way. In the early stages of its development—before we got started on the press release approach and when we were still using PowerPoint and Excel—we had not described a device that could do all these things from the customer perspective. We had focused on the technology challenges, business constraints, sales and financial projections, and marketing opportunities. We were working forward, trying to invent a product that would be good for Amazon, the company, not the customer. When we wrote a Kindle press release and started working backwards, everything changed. We focused instead on what would be great for customers. An excellent screen for a great reading experience. An ordering process that would make buying and downloading books easy. A huge selection of titles. Low prices. We would never have had the breakthroughs necessary to achieve that customer experience were it not for the press release process, which forced the team to invent multiple solutions to customer problems.

We are aware that some may question whether this was our story to tell, as neither of us has direct ties toAfrican Town. Our feeling is that it should not fall solely on the shoulders of the victims and descendants to tell an story. We need to work together and include multiple perspectives to "get it right." We connected with this story on the most human of levels and have done our best to represent as many sides as possible in our narrative. The story of Kossola and his shipmates is one of heartbreak and joy, anger and faith.

WE ALL VIEW THE WORLD around us through a unique set of lenses. Much of how we see clinical supervision comes from our own experiences, which have informed our current ideas, beliefs, and practices. Engagement in supervisory conversation invites us into a process about how we can learn to see things differently with “super-vision” – new eyes, new perceptions, new visions. Supervision then becomes a new way of seeing, a super way of visioning (Carroll, 2011). What would happen if we looked at ourselves, our supervisees, our clients, the multiple systems, and all the intertwining relationships in different ways? By sharing our perspectives, I believe that together we can co-create multiple ways of seeing and thinking about the practice of systemic clinical supervision.

We wants people with inquisitive minds. People who look at things from multiple perspectives. As a PM, you’ll wear many hats, so how you think is more important than any particular technical skill.

The weaver-god, he weaves; and by that weaving is deafened, that he hears no mortal voice; and by that humming, we, too, who look on the loom are deafened; and only when we escape it shall we hear the thousand voices that speak through it.76 If you tried to listen to all the sounds of the universe at once it would be deafening. All the various meanings would cancel each other out. You would hear the chaos of white noise instead of the single, hidden truth of a rational universe. This is exactly parallel to what would happen if you tried to see all the colors in the world at once. It would look like something that has a meaning, you would be driven to find out what that ultimate meaning was, but you would be driven mad in the search. Because when it is universal it is deafening, it is a chaos; and although this chaos is itself the ultimate nature of the universe, you can only fathom it from one perspective at a time. That is why, on Melville’s account, Ahab’s fanaticism is ultimately mad. The multiple meanings of the universe simply don’t add up[…]” Excerpt From: Hubert Dreyfus. “All Things Shining.

One way that whites protect their positions when challenged on race is to invoke the discourse of self-defense. Through this discourse, whites characterize themselves as victimized, slammed, blamed, and attacked.5 Whites who describe the interactions in this way are responding to the articulation of counternarratives alone; no physical violence has ever occurred in any interracial discussion or training that I am aware of. These self-defense claims work on multiple levels. They identify the speakers as morally superior while obscuring the true power of their social positions. The claims blame others with less social power for their discomfort and falsely describe that discomfort as dangerous. The self-defense approach also reinscribes racist imagery. By positioning themselves as the victim of antiracist efforts, they cannot be the beneficiaries of whiteness. Claiming that it is they who have been unfairly treated—through a challenge to their position or an expectation that they listen to the perspectives and experiences of people of color—they can demand that more social resources (such as time and attention) be channeled in their direction to help them cope with this mistreatment.

are we mentally fit and prepared to create a person for whom we will be solely responsible? If not, shall we now start to upgrade our thoughts, perceptions, perspectives, create multiple storages of knowledge—which in time will cater to the young person’s curiosities and impact the overall development of its personality?

in the 2018 Anderson, et al. study, researchers tested microdosers and found them to score higher on “open-mindedness,” which they hypothesized considering recent findings on increased openness with higher-dose sessions.120 They also found microdosers to score higher on tests of “wisdom,” which they defined as being able to “reflect learning from one’s mistakes, consider multiple perspectives when facing a situation, being in tune with one’s emotions and those of others, and feeling a sense of connection and unity.

As we approach parts with curiosity and compassion, they may spontaneously release burdens and polarities, returning to the wholeness of the Self, no longer believing in separateness. The conceptual framework surrounding parts may dissolve, and the very label "part" may become superfluous. This aligns with Schwartz’s belief that in a healthy, integrated, or never-burdened system, you "hardly notice your parts." As inner harmony is achieved through this work, the practices themselves may naturally fade away, including any mindfulness or self-inquiry techniques, as our direct knowing of the unified Self stabilizes. What remains is unmediated experiencing—perception without an internal judge or narrator imposing layers of meaning. Like a bird feeling the fresh raindrop, we awaken to the pure isness of the present moment. We recognize that diversity was never truly separate—all parts reside within the vastness of the Self and feel its illuminating presence infusing life with wholeness. Self-realization does not conflict with the experience of inner multiplicity. Rather, it provides the foundation for embracing our diverse parts with love and understanding. Just as clouds naturally arise within the vast expanse of the sky, the many facets of our psyche emerge from the same unitary source of consciousness. By recognizing our fundamental oneness, we can openly accept all inner voices and perspectives as inseparable expressions of our true nature. Parts work therapies like Jungian analysis, psychosynthesis, and IFS rest on the realization that our multiplicity arises from and returns to an underlying unity. Healing separation unveils the intrinsic connectedness shining through our diversity. The many are seen to be expressions of the one infinite consciousness from which we all emerge. Awakening to our true nature does not erase our finite human form but allows us to live as embodiments of the infinite while navigating the relative world. We can embrace relationships, experiences, and inner parts as manifestations of the vast depths of being itself. Our very capacity for a richly textured existence arises from the fecundity of the source—celebrating the unlimited creativity that gives rise to all multiplicities within its all-encompassing embrace. When we unravel the tendency to view parts as separate from Self, ourselves as separate from the collective, and the collective as separate from the universe, we find interconnected wholeness underneath it all, like pieces of the same puzzle fitting perfectly together. Though each piece may seem distinct, together they form a complete picture. Just as a puzzle is not whole without all its pieces, so too are we fragments without our connections to others and the greater whole. All pieces big and small fit together to create the fullness of life. From the vantage point of the infinite, life appears as a seamless whole. Yet seen through the finite lens of the mind, it fragments into countless shapes and forms. To insist that only oneness or multiplicity is real leads to a fragmented perspective, caught between mutually exclusive extremes. With curiosity and compassion, we can integrate these views into a unified vision. Like the beads in a kaleidoscope, Self appears in endless configurations—now as particle, now as wave. Though the patterns change, the beads remain the same. All possibilities are held safely within the kaleidoscope's luminous field. The essence lies in remembering that no bead stands alone. Parts require the presence of an overarching whole that encompasses them. The individual Self necessitates the existence of a vaster, universal SELF. The love that binds all parts infuses the inside and outside alike. This unifying love can be likened to the Tao, the very fabric from which life is woven.

The writer David Lodge once noted that 90 percent of what we call writing is actually reading. It’s going back over your work so you can change and improve it. The excavation task is like that. It’s going back and back over events. The goal is to try to create mental flexibility, the ability to have multiple perspectives on a single event. To find other ways to see what happened. To put the tragedy in the context of a larger story. As Maya Angelou once put it, “The more you know of your history, the more liberated you are.

In this rush to conform, we often end up ignoring or overruling our genuine feelings—even intense ones, like longing or anguish—to please our cultures. At that point, we’re divided against ourselves. We aren’t in integrity (one thing) but in duplicity (two things). Or we may try to fit in with a number of different groups, living in multiplicity (many things). We abandon our true nature and become pawns of our culture: smiling politely, sitting attentively, wearing the “perfect” uncomfortable clothes. This is why a soldier will march into gunfire without complaint. It’s why whole communities once thought it made sense to burn a few witches here and there. The extent to which people will defy nature to serve culture can be truly horrifying. But the whole thing works very well from the perspective of creating and sustaining human groups. There’s

In this rush to conform, we often end up ignoring or overruling our genuine feelings—even intense ones, like longing or anguish—to please our cultures. At that point, we’re divided against ourselves. We aren’t in integrity (one thing) but in duplicity (two things). Or we may try to fit in with a number of different groups, living in multiplicity (many things). We abandon our true nature and become pawns of our culture: smiling politely, sitting attentively, wearing the “perfect” uncomfortable clothes. This is why a soldier will march into gunfire without complaint. It’s why whole communities once thought it made sense to burn a few witches here and there. The extent to which people will defy nature to serve culture can be truly horrifying. But the whole thing works very well from the perspective of creating and sustaining human groups.

As we confront the challenges of an increasingly interconnected world, the imperative to seek multiple perspectives becomes ever more pressing. The human capacity for reasoning empowers us as problem solvers, yet it also renders us susceptible to shortsightedness. We’re full of cognitive biases and they often blind us to potential loopholes and weaknesses in our plans. However, lurking behind every solution lies the lurking threat of the cobra effect, poised to strike back with unintended consequences. By soliciting input from a range of perspectives, we gain a more holistic understanding of the system at play, enabling us to navigate potential pitfalls with greater foresight and agility.

Does It “Really” Need to Be an Email? By this point, you’ve probably figured out that I love email. Well, in spite of my love for email marketing, not every communication needs to be an email. In fact, there are times when emails really aren’t the best solution. So, if not email, what else? Other solutions include: In-App messages like popups, sidebars, site notifications, chat messages, browser or push notifications, desktop notifications, text messages, and even product tours and onboarding flows. Email is great when the user isn’t currently using your product. It’s great to drive them back in, but when they are right there using your product, you can’t expect them to be checking their emails at the same time. Before setting up a new email campaign, ask yourself if email is the best way to achieve your objective and drive the user behavior you seek. Maybe a popup or site notification would be more effective. Users can’t typically unsubscribe from popups, sidebars, site notifications, chat messages, or onboarding flows. They are usually better embedded into your app and more contextual. Because of this, they tend to reach users more directly than email can. That means that they can often be more effective to influence user behaviors. Push notifications, desktop notifications, and text messages still have some novelty to them. They can also reach users in different contexts from email. Although sometimes it’s better to use a different communication type, sometimes combining email with other options is the best way to go. For this reason, it’s important to consider the mix. For example, an email followed on-site by an In-App message, or an onboarding flow followed by an email summing up the process may be more effective than a single email. It will allow you to follow up on user actions, and make it really clear what needs to get done. By breaking down the steps one at a time, there’s more chances for users to learn. At LANDR, we often followed feature launch emails on-site with In-App messages. This helped to keep communications simple and goal-focused (one goal per message). The email was about getting people in the product, while the In-App message was about getting them to engage with the product. This approach allows you to evaluate and optimize each step of the process independently. Automation platforms like Intercom, ActiveCampaign and HubSpot generally allow you to combine messaging types. If your platform doesn’t currently have site messaging or onboarding functionalities, you may have to use multiple tools in conjunction in order to maximize results. This will make it trickier to track pacing, sequencing, and goals but it isn’t impossible. You also need to consider tracking effort when adding new communication types to your mix. As your program becomes more complex, it can be easy to lose track of the overall user experience: Are your users getting spammed? Are you creating a disjointed customer experience? Test things from your users’ perspective. Keep an eye out for social media messages and support requests as you do. In the next chapter we will look at setting up automations to minimize issues and maximize outcomes.

Indeed, wargame hobbyists will often amass collections of hundreds or even thousands of titles, sometimes a dozen or more on a popular topic like Gettysburg or D-Day or the Battle of the Bulge. For the more critically minded among them, the goal is not to find the single, definitive simulation—indeed, one that merely mechanically replicated the historical outcome at each playing would be deemed a failure—but rather to compare and contrast the techniques and interpretations across the different designs, much as a historian reads multiple accounts and sources to arrive at her own synthesis of events.

Attention is a yin to the yang in focus. Attention (mindfulness) and attention (focus) work together to provide a true, rounded experience of both being centered on the task at hand (whatever it may be), as well as being fully aware of, and responsive to, the many facets of the moment in which you are. In most forms of meditation you must demonstrate a certain level of concentration as well as free mind. What You’ll Get Out of It You must expand your mind and embrace the fullness of the moment in which you are. We might compare our sensitivity to light: When we concentrate on something, we could say we're "shining a spotlight" about it. Instead of shining a spotlight on one particular thing, as we exercise transparent consciousness, we may suggest that we encourage our awareness to "shine" in every direction around us, like the glow of a candle flame. This light of consciousness surrounding us will be referred to as our area of knowledge. The response area is the total sum of all the sensory input. The practice of open consciousness is an experiment of encouraging the senses to feel the fullness of the present moment, being mindful of even the subtleties you would usually forget, neglect or completely miss, such as the warmth of the air around you or the occasional crackling of floorboards. When we just accept and allow things to be as they are, we disengage instinctively from the urges that would try to control or change things. In passivity or indifference, this isn't a custom–quite the contrary. This is an exercise of opening your mind and encouraging you to obtain all the knowledge you can potentially before you make any moves or take any action. Remember that the term makes. We don't push ourselves to pick up on sensory input; perception simply grows from a state of quiet, comfortable allowing. We have a biological tendency to "brace for impact" when we are resistant to something that is happening, which means we withdraw and tighten up the muscles in our body. The subconscious then automatically begins to think all the way things could or ought to be different from what they are. When we're open to something, we seem to be more enthusiastic about the unexpected, and even more willing to embrace, leaving the body more at ease. It helps us to be more open to learning what we're doing and to learn. With an open mind we strive to see more options on issues and multiple perspectives. Open Awareness Meditation will strengthen the ability to see things as they really are and embrace them for what they are.

Attention is a yin to the yang in focus. Attention (mindfulness) and attention (focus) work together to provide a true, rounded experience of both being centered on the task at hand (whatever it may be), as well as being fully aware of, and responsive to, the many facets of the moment in which you are. In most forms of meditation you must demonstrate a certain level of concentration as well as free mind. What You’ll Get Out of It You must expand your mind and embrace the fullness of the moment in which you are. We might compare our sensitivity to light: When we concentrate on something, we could say we're "shining a spotlight" about it. Instead of shining a spotlight on one particular thing, as we exercise transparent consciousness, we may suggest that we encourage our awareness to "shine" in every direction around us, like the glow of a candle flame. This light of consciousness surrounding us will be referred to as our area of knowledge. The response area is the total sum of all the sensory input. The practice of open consciousness is an experiment of encouraging the senses to feel the fullness of the present moment, being mindful of even the subtleties you would usually forget, neglect or completely miss, such as the warmth of the air around you or the occasional crackling of floorboards. When we just accept and allow things to be as they are, we disengage instinctively from the urges that would try to control or change things. In passivity or indifference, this isn't a custom–quite the contrary. This is an exercise of opening your mind and encouraging you to obtain all the knowledge you can potentially before you make any moves or take any action. Remember that the term makes. We don't push ourselves to pick up on sensory input; perception simply grows from a state of quiet, comfortable allowing. We have a biological tendency to "brace for impact" when we are resistant to something that is happening, which means we withdraw and tighten up the muscles in our body. The subconscious then automatically begins to think all the way things could or ought to be different from what they are. When we're open to something, we seem to be more enthusiastic about the unexpected, and even more willing to embrace, leaving the body more at ease. It helps us to be more open to learning what we're doing and to learn. With an open mind we strive to see more options on issues and multiple perspectives. Open Awareness Meditation will strengthen the ability to see things as they really are and embrace them for what they are. By practicing Open Awareness Meditation, you will cultivate: Discernment Open Awareness Meditation allows us to better appreciate the moment we are at. The more we know the more educated our choices can be in any situation. Through cultivating conscious awareness, we develop discernment by being more sensitive to the larger picture, and how it is connected to the present moment.

It is not enough that you see things from that person’s perspective or understand what they are feeling. You also have to visibly confirm to the speaker that you are listening. There are multiple ways to do this. The easiest one is to vocalize your reactions with phrases like “Wow, that’s wonderful!” or “I’m sad to hear about that,” or “That sucks. I can see why you’re frustrated!” But what if the person’s message or feelings are unclear or you don’t know how to react out of fear of being misunderstood as indifferent? You can easily confirm that you are paying attention by nodding or using filler words like “mm-hmm” or “uh-huh.” The goal here is to assure the speaker that they have your undivided attention and that you are following their narrative. This is important in situations where the person is not only telling a story but giving you instructions for performing certain things.