Understanding Others Perspectives Quotes

You know what, sometimes it seems to me we're living in a world that we fabricate for ourselves. We decide what's good and what isn't, we draw maps of meanings for ourselves... And then we spend our whole lives struggling with what we have invented for ourselves. The problem is that each of us has our own version of it, so people find it hard to understand each other.

Every man walks his own path, and every path has its fair share of locked doors. You never know who holds the key to a door you’ll need to open one day, so you best treat people as if they are all keyholders.

The truth is rarely pure and never simple. Often, love is a tangled web of lies that only a broken heart would weave. Seldom is dishonesty the whole person, rather it's the pain.

Radical empathy, on the other hand, means putting in the work to educate oneself and to listen with a humble heart to understand another's experience from their perspective, not as we imagine we would feel. Radical empathy is not about you and what you think you would do in a situation you have never been in and perhaps never will. It is the kindred connection from a place of deep knowing that opens your spirit to the pain of another as they perceive it. Empathy is no substitute for the experience itself. We don't get to tell a person with a broken leg or a bullet wound that they are not in pain. And people who have hit the caste lottery are not in a position to tell a person who has suffered under the tyranny of caste what is offensive or hurtful or demeaning to those at the bottom. The price of privilege is the moral duty to act when one sees another person treated unfairly. And the least that a person in the dominant caste can do is not make the pain any worse.

 What Kate Bush is is simple: She is a classy and elegant Woman who offers us a chance to be more understanding of what might be happening in the mind of someone other than ourselves. Nurturing, insightful, graceful, and wise; you could do no better than listening to her perspective. If Modern Music has an aristocracy, Kate Bush is much more than The Queen. Kate Bush is the archetypal Mother.

In some ways, we will always be different. In other ways, we will always be the same. There is always room to disagree and blame, just as there is always room to take a new perspective and empathize. Understanding is a choice.

How can you follow your heart, unless you know why you have allowed it to be empty for so long and didn't have the courage to fix it?

People that hold onto hate for so long do so because they want to avoid dealing with their pain. They falsely believe if they forgive they are letting their enemy believe they are a doormat. What they don’t understand is hatred can’t be isolated or turned off. It manifests in their health, choices and belief systems. Their values and religious beliefs make adjustments to justify their negative emotions. Not unlike malware infesting a hard drive, their spirit slowly becomes corrupted and they make choices that don’t make logical sense to others. Hatred left unaddressed will crash a person’s spirit. The only thing he or she can do is to reboot, by fixing him or herself, not others. This might require installing a firewall of boundaries or parental controls on their emotions. Regardless of the approach, we are all connected on this "network of life" and each of us is responsible for cleaning up our spiritual registry.

I really tried, or so I thought, to avoid lying, but it seemed to me that they forced it on me by the difference in their vision of things, so that I was always transposing reality for them into something they could understand.

Creativity is just connecting things. When you ask creative people how they did something, they feel a little guilty because they didn’t really do it, they just saw something. It seemed obvious to them after a while. That’s because they were able to connect experiences they’ve had and synthesize new things. And the reason they were able to do that was that they’ve had more experiences or they have thought more about their experiences than other people. Unfortunately, that’s too rare a commodity. A lot of people in our industry haven’t had very diverse experiences. So they don’t have enough dots to connect, and they end up with very linear solutions without a broad perspective on the problem. The broader one’s understanding of the human experience, the better design we will have.

Individuals who frequently read fiction seem to be better able to understand other people, empathize with them and see the world from their perspective.

You can't solve problems until you understand the other side." –Jeffrey Manber

We are one at the root - we just part at the branch

As your perspective of the world increases not only is the pain it inflicts on you less but also its meaning. Understanding the world requires you to take a certain distance from it. Things that are too small to see with the naked eye, such as molecules and atoms, we magnify. Things that are too large, such as cloud formations, river deltas, constellations, we reduce. At length we bring it within the scope of our senses and we stabilize it with fixer. When it has been fixed we call it knowledge. Throughout our childhood and teenage years, we strive to attain the correct distance to objects and phenomena. We read, we learn, we experience, we make adjustments. Then one day we reach the point where all the necessary distances have been set, all the necessary systems have been put in place. That is when time begins to pick up speed. It no longer meets any obstacles, everything is set, time races through our lives, the days pass by in a flash and before we know that is happening we are fort, fifty, sixty... Meaning requires content, content requires time, time requires resistance. Knowledge is distance, knowledge is stasis and the enemy of meaning. My picture of my father on that evening in 1976 is, in other words, twofold: on the one hand I see him as I saw him at that time, through the eyes of an eight-year-old: unpredictable and frightening; on the other hand, I see him as a peer through whose life time is blowing and unremittingly sweeping large chunks of meaning along with it.

I learned that effective communication starts with the understanding that there is MY point of view, (my truth), and someone else's point of view (his truth). Rarely is there one absolute truth, so people who believe that they speak THE truth are very silencing of others. When we realize and recognize that we can see things only from our own perspective, we can share our views in a nonthreatening way. Statements of opinion are always more constructive in the first person "I" form. The ability to listen is as important as the ability to speak. Miscommunication is always a two way street.

Deeper still was the profound understanding for mankind as she lived in the minds of the characters. Over time, she had found such perspectives made her a more patient person, more accepting of others. If everyone had such an appreciation for their fellow man, perhaps things such as war would not exist.

Twitter does not allow others to understand your deep thoughts and broad perspective. It only allows others to confirm how stupid they already think you are.

Trust me, divorce is not a hall pass. While it can feel like freedom to some, it can feel like death to others. Either way, it inevitably comes rushing upstream carrying a containership of grief and guilt. It’s like a bad dream, even when you didn’t realize you were asleep.

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.

We all have different perspectives to life. We all do take different decisions in life each day based on our convictions. We may take wrong or right decisions knowingly and or unknowingly. We may regard the decisions of others as right or wrong. We may have a right or wrong reasons to judge others. We have a choice to condemn or uplift others regardless of their situation. May we, instead of finding reasons to condemn, find reasons to uplift others.

Extraverts, in other words, often stumble over themselves. They can talk too much and listen too little, which dulls their understanding of others’ perspectives. They can fail to strike the proper balance between asserting and holding back, which can be read as pushy and drive people away.*

Factfulness is … recognizing that a single perspective can limit your imagination, and remembering that it is better to look at problems from many angles to get a more accurate understanding and find practical solutions. To control the single perspective instinct, get a toolbox, not a hammer. • Test your ideas. Don’t only collect examples that show how excellent your favorite ideas are. Have people who disagree with you test your ideas and find their weaknesses. • Limited expertise. Don’t claim expertise beyond your field: be humble about what you don’t know. Be aware too of the limits of the expertise of others. • Hammers and nails. If you are good with a tool, you may want to use it too often. If you have analyzed a problem in depth, you can end up exaggerating the importance of that problem or of your solution. Remember that no one tool is good for everything. If your favorite idea is a hammer, look for colleagues with screwdrivers, wrenches, and tape measures. Be open to ideas from other fields. • Numbers, but not only numbers. The world cannot be understood without numbers, and it cannot be understood with numbers alone. Love numbers for what they tell you about real lives. • Beware of simple ideas and simple solutions. History is full of visionaries who used simple utopian visions to justify terrible actions. Welcome complexity. Combine ideas. Compromise.

I will never tell another person, “I don’t understand you...” and why? Because if I say that, it means that I am disabled in a way. The inability to connect to another's perspective is, I believe, a disability.

Trust is always a risk, but when placed in the right people after a trial period where they prove themselves worthy of it, it is a reward transcendent of all the emotional mire that bogs down a person’s potential.

A marriage which does not constantly crucify its own selfishness and self-sufficiency, which does not ‘die to itself’ that it may point beyond itself, is not a Christian marriage. The real sin of marriage today is not adultery or lack of ‘adjustment’ or ‘mental cruelty.’ It is the idolization of the family itself, the refusal to understand marriage as directed toward the Kingdom of God. This is expressed in the sentiment that one would ‘do anything’ for his family, even steal. The family has here ceased to be for the glory of God; it has ceased to be a sacramental entrance into his presence. It is not the lack of respect for the family, it is the idolization of the family that breaks the modern family so easily, making divorce its almost natural shadow. It is the identification of marriage with happiness and the refusal to accept the cross in it. In a Christian marriage, in fact, three are married; and the united loyalty of the two toward the third, who is God, keeps the two in an active unity with each other as well as with God. Yet it is the presence of God which is the death of the marriage as something only ‘natural.’ It is the cross of Christ that brings the self-sufficiency of nature to its end. But ‘by the cross, joy entered the whole world.’ Its presence is thus the real joy of marriage. It is the joyful certitude that the marriage vow, in the perspective of the eternal Kingdom, is not taken ‘until death parts,’ but until death unites us completely.

I've learned that, at certain points, even if we're of such different cultures, we can think alike, and understand each other easier than we may expect.

I have what you might call “logical empathy” for people I don’t know. That is, I can understand that it’s a shame that those people died in the plane crash. And I understand they have families, and they are sad. But I don’t have any physical reaction to the news. And there’s no reason I should. I don’t know them and the news has no effect on my life. Yes, it’s sad, but the same day thousands of other people died from murder, accident, disease, natural disaster, and all manner of other causes. I feel I must put things like this in perspective and save my worry for things that truly matter to me.

We look at the world through our own eyes, naturally. But by looking from the inside out, we see an inside-out world. This book takes the perspective of the world outside us—a world in which humans are not the measure of all things, a human race among other races. ...In our estrangement from nature we have severed our sense of the community of life and lost touch with the experience of other animals. ...understanding the human animal becomes easier in context, seeing our human thread woven into the living web among the strands of so many others.

When trying to understand the interactions of nonhuman organisms, it is easy to flip between these two perspectives: that of the inanimate behavior of preprogrammed robots on the one hand, and that of rich, lived human experience on the other. Framed as brainless organisms, lacking the basic apparatus required to have even a simple kind of “experience,” fungal interactions are no more than automatic responses to a series of biochemical triggers. Yet the mycelium of truffle fungi, like that of most fungal species, actively senses and responds to its surroundings in unpredictable ways.

The Single Perspective Instinct We find simple ideas very attractive. We enjoy that moment of insight, we enjoy feeling we really understand or know something. And it is easy to take off down a slippery slope, from one attention-grabbing simple idea to a feeling that this idea beautifully explains, or is the beautiful solution for, lots of other things. The world becomes simple. All problems have a single cause—something we must always be completely against. Or all problems have a single solution—something we must always be for. Everything is simple. There’s just one small issue. We completely misunderstand the world. I call this preference for single causes and single solutions the single perspective instinct. For example, the simple and beautiful idea of the free market can lead to the simplistic idea that all problems have a single cause—government interference—which we must always oppose; and that the solution to all problems is to liberate market forces by reducing taxes and removing regulations, which we must always support. Alternatively, the simple and beautiful idea of equality can lead to the simplistic idea that all problems are caused by inequality, which we should always oppose; and that the solution to all problems is redistribution of resources, which we should always support.

But what is chance? What is genius? The words chance and genius do not denote any really existing thing and therefore cannot be defined. Those words only denote a certain stage of understanding of phenomena. I do not know why a certain event occurs; I think that I cannot know it; so I do not try to know it and I talk about chance. I see a force producing effects beyond the scope of ordinary human agencies; I do not understand why this occurs and I talk of genius. To a heard of rams, that ram the herdsman dries each evening into a special enclosure to feed, and that becomes twice as fat as the others, must seem to be a genius.

Our attitudes, our perspectives, our ways of relating to others, our methods of responding to the circumstances of the world around us, our self-image, even our understanding of God have all been shaped by the destructive values and dehumanizing structures of the world's brokenness.

See the system. When you find yourself stuck in an oversimplified polarized conflict, a useful first step is to try to become more aware of the system as a whole: to provide more context to your understanding of the terrain in which the stakeholders are embedded, whether they are disputants, mediators, negotiators, lawyers, or other third parties. This can help you to see the forest and the trees; it is a critical step toward regaining some sense of accuracy, agency, possibility, and control in the situation.

Effective communication starts with the understanding that there is my point of view (my truth) and someone else's point of view (his truth). Rarely is there one absolute truth, so people who believe that they speak the truth are very silencing of others. When we recognize that we can see things only from our own perspective, we can share our views in a nonthreatening way.

When someone is cruel, harsh, mean, to not take their words personally is one thing, but to hear the silent cry within those words is another. This sort of perspective can not only liberate us from crippling self-doubt in the face of criticism, it can also liberate us from automatically becoming blind participants in the interaction patterns that the cruel person has become accustomed to—a favour we do for the other person as much as for ourselves.

Empathy requires us to step outside of our own agendas long enough to develop an understanding of the other person's perspective. It can be rightly stated that no relationship will be whole without ongoing displays of empathy.

The gap that separates ancient cosmology from materialistic science is enormous. On one hand, we may interpret reality exclusively with mechanical causality, where everything is devoid of meaning and higher purpose. On the other hand, we may interpret reality exclusively through a cosmic language, where facts and events are the hosts of spiritual meaning. Neither of these worldviews is complete without the other. A purely material perspective knows how the universe works but perceives no higher reason for its existence, while a purely spiritual perspective knows the meaning of the universe without understanding how it technically works. Ideally, we should be able to adopt both perspectives without having to sacrifice one or the other.

Never assume that anyone in this world can really understand your circumstances other than from their own perspective. People perceive things based only upon their personal frames of reference and their personal experiences. However, when aims, purposes, and aspirations are similar, people tend to work together toward a common goal.

<..> Reading makes you see with clearer eyes and understand the world better. When you do that , you become stronger - the feeling you associate with success. But at the same time with pain. Within the pages, there's much suffering, beyond that we've gone through in our finite experience of life. You'll read about suffering you didn't know existed. Having experienced their pain through words, it becomes a lot harder to focus on pursuing individual happiness and success. Reading makes you deviate further from the textbook definition of success because books don't make us go ahead of or above anyone else; they guide us to stand alongside others. <...> <..> We become more compassionate. To read is to see things from someone else's perspective, and that naturally leads you to stop and look out for other people, rather than chase after success in the rat race. If more people read, I think the world would become a better place.

...human greatness and terribleness are not correlated with wealth or other conventional measures of success. I've also learned that judging people before really seeing things through their eyes stands in the way of understanding their circumstances--and that isn't smart. I urge you to be curious enough to want to understand how the people who see things differently from you came to see them that way. You will find that interesting and invaluable, and the richer perspective you gain will help you decide what you should do.

The essence of meditation practice in Dzogchen is encapsulated by these four points: ▪ When one past thought has ceased and a future thought has not yet risen, in that gap, in between, isn’t there a consciousness of the present moment; fresh, virgin, unaltered by even a hair’s breadth of a concept, a luminous, naked awareness? Well, that is what Rigpa is! ▪ Yet it doesn’t stay in that state forever, because another thought suddenly arises, doesn’t it? This is the self-radiance of that Rigpa. ▪ However, if you do not recognize this thought for what it really is, the very instant it arises, then it will turn into just another ordinary thought, as before. This is called the “chain of delusion,” and is the root of samsara. ▪ If you are able to recognize the true nature of the thought as soon as it arises, and leave it alone without any follow-up, then whatever thoughts arise all automatically dissolve back into the vast expanse of Rigpa and are liberated. Clearly this takes a lifetime of practice to understand and realize the full richness and majesty of these four profound yet simple points, and here I can only give you a taste of the vastness of what is meditation in Dzogchen. … Dzogchen meditation is subtly powerful in dealing with the arisings of the mind, and has a unique perspective on them. All the risings are seen in their true nature, not as separate from Rigpa, and not as antagonistic to it, but actually as none other–and this is very important–than its “self-radiance,” the manifestation of its very energy. Say you find yourself in a deep state of stillness; often it does not last very long and a thought or a movement always arises, like a wave in the ocean.  Don’t reject the movement or particulary embrace the stillness, but continue the flow of your pure presence. The pervasive, peaceful state of your meditation is the Rigpa itself, and all risings are none other than this Rigpa’s self-radiance. This is the heart and the basis of Dzogchen practice. One way to imagine this is as if you were riding on the sun’s rays back to the sun: …. Of couse there are rough as well as gentle waves in the ocean; strong emotions come, like anger, desire, jealousy. The real practitioner recognizes them not as a disturbance or obstacle, but as a great opportunity. The fact that you react to arisings such as these with habitual tendencies of attachment and aversion is a sign not only that you are distracted, but also that you do not have the recognition and have lost the ground of Rigpa. To react to emotions in this way empowers them and binds us even tighter in the chains of delusion. The great secret of Dzogchen is to see right through them as soon as they arise, to what they really are: the vivid and electric manifestation of the energy of Rigpa itself. As you gradually learn to do this, even the most turbulent emotions fail to seize hold of you and dissolve, as wild waves rise and rear and sink back into the calm of the ocean. The practitioner discovers–and this is a revolutionary insight, whose subtlety and power cannot be overestimated–that not only do violent emotions not necessarily sweep you away and drag you back into the whirlpools of your own neuroses, they can actually be used to deepen, embolden, invigorate, and strengthen the Rigpa. The tempestuous energy becomes raw food of the awakened energy of Rigpa. The stronger and more flaming the emotion, the more Rigpa is strengthened.

As the great William James put it almost 80 years ago: A man’s “Me” is the sum total of all that he can call his, not only his body and his mind, but his clothes and house, his wife and children, his ancestors and friends, his reputation and works, his lands and horses, his yacht and his bank-account (1892, p. 44). In other words, the human animal can be symbolically located wherever he feels a part of him really exists or belongs. This is important for an understanding of the bitter fighting between social classes for social status: an individual’s house in a posh neighborhood can be more a part of his self-image than his own arm—his life-pulse can be inseparable from it.

The sentiment behind the golden rule is great (treating others the way we wish to be treated ourselves). But nowadays we don’t even treat ourselves very well! We knowingly consume things that are bad for us, continue working at jobs we hate, and don’t spend half as much time relaxing as we do stressing. Come to think of it, we ARE treating others the way we treat ourselves: poorly! We feed our children junk food, opt for cheap instead of quality even when it matters, rarely give anyone our undivided attention, and demand a lot more from others than what is reasonable or even possible. Let’s try something new: let’s treat everybody as if we just found out they’re about to die. Why? Because it seems that’s the ONLY time we slow down enough to get a new perspective on life—either then or when we have a near-death experience ourselves. Be gentle, patient, kind and understanding. We’re all headed in the same direction, so let’s start treating each other better along the way!

When I first learned about the Dewey decimal system, I assumed it was an impartial way of defining and filing the breadth of knowable information. I came to understand that the intention of the filer and the perspective that they carry play a huge role in how Dewey, and any other system, is employed.

A man without god is a lost man. Every man believe in something. We CANT live by ourselves thinking only in money and possesions. We HAVE to live WITH others and love each other, and NEVER hate, because when you hate someone, you destroy your soul a little bit every day, and when the last day of our live come, we dont have the energy or the strenght to forgive, and repent of our sins, and thats whats kill us FOREVER, leading us to a eternal prision inside us, called "Hell". Hope you understand my perspective of life, that I assume is right.

This is how to start telling the difference between thoughts that are informed by your intuition and thoughts that are informed by fear: Intuitive thoughts are calm. Intruding thoughts are hectic and fear-inducing. Intuitive thoughts are rational; they make a degree of sense. Intruding thoughts are irrational and often stem from aggrandizing a situation or jumping to the worst conclusion possible. Intuitive thoughts help you in the present. They give you information that you need to make a better-informed decision. Intruding thoughts are often random and have nothing to do with what’s going on in the moment. Intuitive thoughts are “quiet”; intruding thoughts are “loud,” which makes one harder to hear than the other. Intuitive thoughts usually come to you once, maybe twice, and they induce a feeling of understanding. Intruding thoughts tend to be persistent and induce a feeling of panic. Intuitive thoughts often sound loving, while invasive thoughts sound scared. Intuitive thoughts usually come out of nowhere; invasive thoughts are usually triggered by external stimuli. Intuitive thoughts don’t need to be grappled with—you have them and then you let them go. Invasive thoughts begin a whole spiral of ideas and fears, making it feel impossible to stop thinking about them. Even when an intuitive thought doesn’t tell you something you like, it never makes you feel panicked. Even if you experience sadness or disappointment, you don’t feel overwhelmingly anxious. Panic is the emotion you experience when you don’t know what to do with a feeling. It is what happens when you have an invasive thought. Intuitive thoughts open your mind to other possibilities; invasive thoughts close your heart and make you feel stuck or condemned. Intuitive thoughts come from the perspective of your best self; invasive thoughts come from the perspective of your most fearful, small self. Intuitive thoughts solve problems; invasive thoughts create them. Intuitive thoughts help you help others; invasive thoughts tend to create a “me vs. them” mentality. Intuitive thoughts help you understand what you’re thinking and feeling; invasive thoughts assume what other people are thinking and feeling. Intuitive thoughts are rational; invasive thoughts are irrational. Intuitive thoughts come from a deeper place within you and give you a resounding feeling deep in your gut; invasive thoughts keep you stuck in your head and give you a panicked feeling. Intuitive thoughts show you how to respond; invasive thoughts demand that you react.

Sometimes we call what we do not understand primitive, sometimes magic. Each of us has a perspective to which we are attached. We only understand the other in relation to what we already know, but by believing, sympathising, even empathising, sometimes we can see beyond the limits of our knowledge. The alternative is to ignore or to attack.

find a partner who is not afraid to grow. if they are ready to notice their patterns, let go of old conditioning, and expand their perspective, then they will be ready to support a vibrant relationship. two people who are working on knowing and loving themselves as individuals will naturally deepen their love and understanding of each other.

Empowered Women 101: Forgive yourself for having chosen to expose yourself to people who don't care about your feelings and help others to do the same. Enjoy life! It is as simple as changing your focus or perspective when you start thinking about people from the past who hurt your feelings. Eventually, you will forget about those types of people because your time and attention will be taken up by more positive things/people/events/activities etc. When you understand how much time is wasted trying to make people see you, understand you, respect you, value you, like you or agree with you...life becomes a pointless negative fight for validation that will drain your happiness. You are worth more than the indifference, inattention or crumbs people throw you. You are a queen that demands respect and God will bring the right person into your life to make you forget why you ever wasted your time on nothing important.

Your Sage’s five great powers are (1) to Explore with great curiosity and an open mind; (2) to Empathize with yourself and others and bring compassion and understanding to any situation; (3) to Innovate and create new perspectives and outside-the-box solutions; (4) to Navigate and choose a path that best aligns with your deeper underlying values and mission; and (5) to Activate and take decisive action without the distress, interference, or distractions of the Saboteurs.

Imagine for a moment that you do not experience yourself as a "self." From this perspective, you can understand the difficulty the NPD person has in recognizing the unique and separate existence of another "self," or person. In a sense, the narcissist views others and the world around him as an extension of himself, perhaps as you might view your arm or leg. Because the narcissist can only understand others by absorbing them into his own experience of self, he determines that others should behave and act the way that HE behaves and acts. Again, to use the analogy of the arm and leg, he unconsciously expects you to conform to his will, just as his own arm or leg would do. When your behavior deviates from his expectations, he often becomes as upset with you as he would be if his arm or leg were no longer under his control.

THE IMPORTANCE OF CHUNKING “Mathematics is amazingly compressible: you may struggle a long time, step by step, to work through the same process or idea from several approaches. But once you really understand it and have the mental perspective to see it as a whole, there is often a tremendous mental compression. You can file it away, recall it quickly and completely when you need it, and use it as just one step in some other mental process. The insight that goes with this compression is one of the real joys of mathematics.”26 —William Thurston, winner of the Fields Medal, the top award in mathematics

At other times Betty expressed anger at my forcing her to think about morbid topics. “Why think about death? We can’t do anything about it!” I tried to help her understand that, though the fact of death destroys us, the idea of death can save us. In other words, our awareness of death can throw a different perspective on life and incite us to rearrange our priorities.

The universality of reason is a momentous realization, because it defines a place for morality. If I appeal to you do do something that affects me—to get off my foot, or not to stab me for the fun of it, or to save my child from drowning—then I can't do it in a way that privileges my interests of yours if I want you to take me seriously (say, by retaining my right to stand on your foot, or to stab you, or to let your children drown). I have to state my case in a way that would force me to treat you in kind. I can't act as if my interests are special just because I'm me and you're not, any more than I can persuade you that the spot I am standing on is a special place in the universe just because I happen to be standing on it. You and I ought to reach this moral understanding not just so we can have a logically consistent conversation but because mutual unselfishness is the only way we can simultaneously pursue our interests. You and I are both better off if we share our surpluses, rescue each other's children when they get into trouble, and refrain from knifing each other than we would be if we hoarded our surpluses while they rotted, let each other's children drown, and feuded incessantly. Granted, I might be a bit better off if I acted selfishly at your expense and you played the sucker, but the same is true for you with me, so if each of us tried for these advantages, we'd both end up worse off. Any neutral observer, and you and I if we could talk it over rationally, would have to conclude that the state we should aim for is the one where we both are unselfish. Morality, then, is not a set of arbitrary regulations dictated by a vengeful deity and written down in a book; nor is it the custom of a particular culture or tribe. It is a consequence of the interchangeability of perspectives and the opportunity the world provides for positive-sum games.

To cultivate empathy means to see the world through the eyes of another without judgement, without trying to "fix" it, without needing it to be different. It is acceptance independent of agreement, understanding without any implied coercion for oneself or the other to change. There is also no sense of wanting to "educate" the other person about how their perspective is wrong and ours is right.

One time, when we'd been discussing martial arts, Murphy told me that eventually, no-one can teach you anything more about them. Once you reach that state of knowledge, the only way to keep learning and increasing your own skill is to teach what you know to others. That's why she teaches a children's class and a rape-defence course every spring and fall at one of her neighbourhood's community centres. It sounded kind of flaky-Zen to me at the time, but Hell's bells, she'd been right. Once upon a time, it would have taken me an hour, if not more, to attain the proper frame of mind. In the course of teaching Molly to meditate, though, I had found myself going over the basics again for the first time in years, and understanding them with a deeper and richer perspective than I'd had when I was her age. I'd been getting almost as much insight and new understanding of my knowledge from teaching Molly as she'd been learning from me.

In fantasy stories we learn to understand the differences of others, we learn compassion for those things we cannot fathom, we learn the importance of keeping our sense of wonder. The strange worlds that exist in the pages of fantastic literature teach us a tolerance of other people and places and engender an openness toward new experience. Fantasy puts the world into perspective in a way that 'realistic' literature rarely does. It is not so much an escape from the here-and-now as an expansion of each reader's horizons." "A child who can love the oddities of a fantasy book cannot possibly be xenophobic as an adult. What is a different color, a different culture, a different tongue for a child who has already mastered Elvish, respected Puddleglums, or fallen under the spell of dark-skinned Ged?

If we're stuck on one world, we're limited to a single case; we don't know what else is possible. Then—like an art fancier familiar only with Fayoum tomb paintings, a dentist who knows only molars, a philosopher trained merely in NeoPlatonism, a linguist who has studied only Chinese, or a physicist whose knowledge of gravity is restricted to falling bodies on Earth—our perspective is foreshortened, our insights narrow, our predictive abilities circumscribed. By contrast, when we explore other worlds, what once seemed the only way a planet could be turns out to be somewhere in the middle range of a vast spectrum of possibilities. When we look at those other worlds, we begin to understand what happens when we have too much of one thing or too little of another. We learn how a planet can go wrong.

PROLOGUE Have you ever had the feeling that someone was playing with your destiny? If so, this book is for you! Destiny is certainly something people like to talk about. Wherever we go, we hear it mentioned in conversations or proverbs that seek to lay bare its mysteries. If we analyse people’s attitude towards destiny a little, we find straight away that at one extreme are those who believe that everything in life is planned by a higher power and that therefore things always happen for a reason, even though our limited human understanding cannot comprehend why. In this perspective, everything is preordained, regardless of what we do or don’t do. At the other extreme we find the I can do it! believers. These focus on themselves: anything is possible if done with conviction, as part of the plan that they have drawn up themselves as the architects of their own Destiny. We can safely say that everything happens for a reason. Whether it’s because of decisions we take or simply because circumstances determine it, there is always more causation than coincidence in life. But sometimes such strange things happen! The most insignificant occurrence or decision can give way to the most unexpected futures. Indeed, such twists of fate may well be the reason why you are reading my book now. Do you have any idea of the number of events, circumstances and decisions that had to conspire for me to write this and for you to be reading it now? There are so many coincidences that had to come together that it might almost seem a whim of destiny that today we are connected by these words. One infinitesimal change in that bunch of circumstances and everything would have been quite different… All these fascinating issues are to be found in Equinox. I enjoy fantasy literature very much because of all the reality it involves. As a reader you’re relaxed, your defences down, trying to enjoy an loosely-structured adventure. This is the ideal space for you to allow yourself to be carried away to an imaginary world that, paradoxically, will leave you reflecting on real life questions that have little to do with fiction, although we may not understand them completely.

Despite all of the time he spent in Big Heart's, Wilson had never come to understand the social lives of Indians. He did not know that, in the Indian world, there is not much social difference between a rich Indian and a poor one. Generally speaking, Indian is Indian. A few who gain wealth and power as lawyers, businessmen, artists, or doctors may marry white people and keep only white friends, but generally Indians of different classes interact freely with one another. Most unemployed or working poor, some with good jobs and steady incomes, but all mixing together. Wilson also did not realize how tribal distinctions were much more important than economic ones. The rich and poor Spokanes may hang out together, but that doesn't necessarily mean the Spokanes are friendly with the Lakota or Navajo or any other tribe. The Sioux still distrust the Crow because they served as scouts for Custer. Hardly anybody likes the Pawnee. Most important, though, Wilson did not understand that the white people who pretend to be Indian are gently teased, ignored, plainly ridiculed, or beaten, depending on their degree of whiteness.

While learning others, respect demands that one never takes issue with another's freedom to choose their 'get down' - their way of living... and don't be mad. But carefully listen, observe, and compare mental notes before you open your heart's desire -- to make a clear determination what's in your best interest. If you already know how the story ends, and it doesn't fit you, keep [the] proper distance in perspective, in any form(s) of relationship, for the love of self. It may be disappointing, but you'll eventually discover the right one deserving of your full attention. Or, you may be surprised by their sudden awakening to your worthiness. Walk slowly, especially, when it comes to matters of the heart.

Oswald Chambers puts it all in perspective when he writes, “Remember, no one has time to pray; we have to take time from other things that are valuable in order to understand how necessary prayer is. The things that act like thorns and stings in our personal lives will go away instantly when we pray; we won't feel the smart anymore, because we have God's point of view about them. Prayer means that we get into union with God's view of other people.”9

When you ask creative people how they did something, they feel a little guilty because they didn’t really do it, they just saw something. It seemed obvious to them after a while. That’s because they were able to connect experiences they’ve had and synthesize new things. And the reason they were able to do that was that they’ve had more experiences or they have thought more about their experiences than other people. . . . Unfortunately, that’s too rare a commodity. A lot of people in our industry haven’t had very diverse experiences. So they don’t have enough dots to connect, and they end up with very linear solutions without a broad perspective on the problem. The broader one’s understanding of the human experience, the better design we will have.

It really helps if we can respect each other's perspectives. That alone can get us past so many impasses. Sometimes it can even help us find a new possibility we hadn't seen before; but even if not, sometimes it can help us at least see the other person's rationales; but even if not, sometimes it can help us just accept that another way of seeing it, of doing it, exists, functions, is effective for someone, even if not for us, even if we can't understand it. It really helps if we can respect each other's perspectives. But sometimes we can't. Then it really helps if we can trust each other's intentions, know that we want the best for each other as much as for ourselves even if we disagree on how to get there. It really helps if we can trust each other's intentions. But sometimes we can't.

I’ve laid down ten statistical commandments in this book. First, we should learn to stop and notice our emotional reaction to a claim, rather than accepting or rejecting it because of how it makes us feel. Second, we should look for ways to combine the “bird’s eye” statistical perspective with the “worm’s eye” view from personal experience. Third, we should look at the labels on the data we’re being given, and ask if we understand what’s really being described. Fourth, we should look for comparisons and context, putting any claim into perspective. Fifth, we should look behind the statistics at where they came from—and what other data might have vanished into obscurity. Sixth, we should ask who is missing from the data we’re being shown, and whether our conclusions might differ if they were included. Seventh, we should ask tough questions about algorithms and the big datasets that drive them, recognizing that without intelligent openness they cannot be trusted. Eighth, we should pay more attention to the bedrock of official statistics—and the sometimes heroic statisticians who protect it. Ninth, we should look under the surface of any beautiful graph or chart. And tenth, we should keep an open mind, asking how we might be mistaken, and whether the facts have changed.

The antidote, in so far as it is a matter of individual psychology, is to be found in history, biology, astronomy, and all those studies which, without destroying self-respect, enable the individual to see himself in his proper perspective. What is needed is not this or that specific piece of information, but such knowledge as inspires a conception of the ends of human life as a whole: art and history, acquaintance with the lives of heroic individuals, and some understanding of the strangely accidental and ephemeral position of man in the cosmos - all this touched with an emotion of pride in what is distinctively human, the power to see and to know, to feel magnanimously and to think with understanding. It is from large perceptions combined with impersonal emotion that wisdom most readily springs.

We teach children from a very young age that not having a girlfriend or boyfriend is almost a problem – but happily, we also let them understand that there’s ‘still time’. But we never give them the option of not wanting one. With girls, it’s reinforced by an armada of clichés and conventions conveyed through the fairy stories they absorb, from the sleeping beauty waiting for a kiss from a prince to be brought back to life, to the lonesome wicked witch who devours other people’s children. Boys, meanwhile, grow up with a more nuanced vision, thanks to a fantasy world peopled by solitary heroes who achieve extraordinary things because of their superpowers. The message is fundamentally the same, but boys have more opportunities to develop different perspectives. They’re not so bound to this image of themselves trapped in a depressing and inert solitude. Their sense of self-worth is not conditioned by the fact of having a girlfriend or a wife. They’re encouraged to be actors in a turbulent life, to reach for their dreams, to give their all to reach the top of the mountain. Little girls, meanwhile, must wait for their Prince Charming to turn up.

Are you okay?” he says. My breath shakes. “Do you know the story of the Prodigal Son?” “Oh my god. Rev—” “Do you?” He sighs. “I don’t remember the whole thing.” So I tell him the story. He listens. When I’m done, he says, “What does that have to do with anything?” “Which one am I?” I finally ask. “Rev—” “I didn’t stay with my father. So I’m obviously not the devoted son.” “Dude.” “But is that saying that if I went back to him, he’d welcome me with open arms? Am I supposed to be that son?” “Are you listening to yourself right now?” “No.” I study him. My voice is a breath away from breaking. “Help me, Dec. Which one am I?” His eyes are dark and serious. “Neither. Is that what you need me to say? You’re neither son. “But—” “You’re not selfish. You wouldn’t be the son who asks for his money and leaves. And you’re not spiteful. You don’t resent anyone, even the one person you should.” I flinch again. “Don’t you understand? I have to be one or the other.” “No, you don’t! You moron, there are three people in the story.” “What?” “You’re neither son, Rev. If you’re anyone, you’re the man who watched his kids act like total dicks, only to stand there with open arms and forgive them.” I’m speechless. I might be gaping at him. As many times as I’ve read that parable, I’ve never considered a third perspective. But of course it’s right there. It’s so clear. Declan pulls his pillow away from the wall, fluffs it up, and lies back down. He yawns. “Now. Tell me about the girl.

An example is to say on one hand that this world is imperfect and on the other that everything that happens on the Earth is perfection. How can both be true? Well they are. From the perspective of everyday life, the world is not perfect. We have wars, hunger, disease, unhappiness and pain of all kinds. That’s true. But from the perspective of the evolution of humanity everything is perfect. That’s equally true. The only way we can evolve is by learning from experience and that means experiencing the consequences of our thoughts and actions. If there were no unpleasant consequences for our actions, how could we possibly learn and evolve to higher levels of understanding?

But no matte what kind of an understanding is adopted, whether associated with positivism, which asserts that the truth can only be reached by trial and error, or rationalism, which asserts that everything can be explained and grasped by reason, whether the perspective of romanticism, which overemphasizes imagination and sensitivity, or an approach based on ardent naturalism, whether based on realism, which aims to describe everything as it is including its shortcomings, or a curiosity-raising approach such as surrealism, whether idealism, which asserts that there is nothing real but ideas, or cubism, which asserts that there is nothing real but instead of direct description, or some other such current or perspective, that is not true poetry.

One image for understanding this situation is to see the Holy Spirit as the photographer, and the evangelists and other inspired writers of the Old and New Testaments as different kinds of cameras. Cameras are available in many styles, from little disposable cameras to expensive 35 mm cameras with many lenses. Each type of camera reflects the truth of the scene, but its limits and strengths give a different type of photograph of that scene. So also with the divinely inspired writers of Scripture: Each of them tells the truth about what God shows them, but we would do well to understand how they look at things, their perspectives, and their limits.

Whereas reason is commonly viewed as the use of logic, or at least some system of rules to expand and improve our knowledge and our decisions, we argue that reason is much more opportunistic and eclectic and is not bound to formal norms. The main role of logic in reasoning, we suggest, may well be a rhetorical one: logic helps simplify and schematize intuitive arguments, highlighting and often exaggerating their force. So, why did reason evolve? What does it provide, over and above what is provided by more ordinary forms of inference, that could have been of special value to humans and to humans alone? To answer, we adopt a much broader perspective. Reason, we argue, has two main functions: that of producing reasons for justifying oneself, and that of producing arguments to convince others. These two functions rely on the same kinds of reasons and are closely related.

Ignore the conventional wisdom about what you should or should not be doing. It may make sense for some, but that does not mean it bears any relation to your own goals and destiny. You need to be patient enough to plot several steps ahead—to wage a campaign instead of fighting battles. The path to your goal may be indirect, your actions may be strange to other people, but so much the better: the less they understand you, the easier they are to deceive, manipulate, and seduce. Following this path, you will gain the calm, Olympian perspective that will separate you from other mortals, whether dreamers who get nothing done or prosaic, practical people who accomplish only small things.

In my negotiating course, I tell my students that empathy is “the ability to recognize the perspective of a counterpart, and the vocalization of that recognition.” That’s an academic way of saying that empathy is paying attention to another human being, asking what they are feeling, and making a commitment to understanding their world. Notice I didn’t say anything about agreeing with the other person’s values and beliefs or giving out hugs. That’s sympathy. What I’m talking about is trying to understand a situation from another person’s perspective. One step beyond that is tactical empathy. Tactical empathy is understanding the feelings and mindset of another in the moment and also hearing what is behind those feelings so you increase your influence in all the moments that follow. It’s bringing our attention to both the emotional obstacles and the potential pathways to getting an agreement done. It’s emotional intelligence on steroids.

Perspective - Use It or Lose It. If you turned to this page, you're forgetting that what is going on around you is not reality. Think about that. Remember where you came from, where you're going, and why you created the mess you got yourself into in the first place. You are led through your lifetime by the inner learning creature, the playful spiritual being that is your real self. Don't turn away from possible futures before you're certain you don't have anything to learn from them. Learning is finding out what you already know. Doing is demonstrating that you know it. Teaching is reminding others that they know just as well as you. You are all learners, doers, and teachers. Your only obligation in any lifetime is to be true to yourself. Being true to anyone else or anything else is not only impossible, but the mark of a false messiah. Your conscience is the measure of the honesty of your selfishness. Listen to it carefully. The simplest questions are the most profound. Where were you born? Where is your home? Where are you going? What are you doing? Think about these once in awhile, and watch your answers change. Your friends will know you better in the first minute you meet than your acquaintances will know you in a thousand years. The bond that links your true family is not one of blood, but of respect and joy in each other's life. Rarely do members of one family grow up under the same roof. There is no such thing as a problem without a gift for you in its hands. You seek problems because you need their gifts. Imagine the universe beautiful and just and perfect. Then be sure of one thing: The Is has imagined it quite a bit better than you have. The original sin is to limit the Is. Don't. A cloud does not know why it moves in just such a direction and at such a speed, it feels an impulsion....this is the place to go now. But the sky knows the reason and the patterns behind all clouds, and you will know, too, when you lift yourself high enough to see beyond horizons. You are never given a wish without being given the power to make it true. You may have to work for it, however. Argue for your limitations, and sure enough, they're yours. If you will practice being fictional for a while, you will understand that fictional characters are sometimes more real than people with bodies and heartbeats. The world is your exercise-book, the pages on which you do your sums. It is not reality, although you can express reality there if you wish. You are also free to write nonsense, or lies, or to tear the pages. Every person, all the events of your life, are there because you have drawn them there. What you choose to do with them is up to you. In order to live free and happily, you must sacrifice boredom. It is not always an easy sacrifice. The best way to avoid responsibility is to say, "I've got responsibilities." The truth you speak has no past and no future. It is, and that's all it needs to be. Here is a test to find whether your mission on earth is finished: If you're alive, it isn't. Don't be dismayed at good-byes. A farewell is necessary before you can meet again. And meeting again, after moments or lifetimes, is certain for those who are friends. The mark of your ignorance is the depth of your belief in injustice and tragedy. What the caterpillar calls the end of the world, the master calls a butterfly. You're going to die a horrible death, remember. It's all good training, and you'll enjoy it more if you keep the facts in mind. Take your dying with some seriousness, however. Laughing on the way to your execution it not generally understood by less advanced lifeforms, and they'll call you crazy. Everything above may be wrong!

We fail to take responsibility, to act productively in the interest of ourselves and others. And in our attempts at a better life, we are often severely limited or thwarted by the immature and socially inept behavior of ourselves and others. There is a great fabric of relations, behaviors and emotions, reverberating with human and animal bliss and suffering, a web of intimate and formal relations, both direct and indirect. Nasty whirlwinds of feedback cycles blow through this great multidimensional web, pulsating with hurt and degradation. My lacking human development blocks your possible human development. My lack of understanding of you, your needs perspectives, hurts you in a million subtle ways. I become a bad lover, a bad colleague, a bad fellow citizen and human being. We are interconnected: You cannot get away from my hurt and wounds. They will follow you all of your life—I will be your daughter’s abusive boyfriend, your belligerent neighbor from hell. And you will never grow wings because there will always be mean bosses, misunderstanding families and envious friends. And you will tell yourself that is how life must be. But it is not how life has to be. Once you begin to be able to see the social-psychological fabric of everyday life, it becomes increasingly apparent that the fabric is relatively easy to change, to develop. Metamodern politics aims to make everyone secure at the deepest psychological level, so that we can live authentically; a byproduct of which is a sense of meaning in life and lasting happiness; a byproduct of which is kindness and an increased ability to cooperate with others; a byproduct of which is deeper freedom and better concrete results in the lives of everyone; a byproduct of which is a society less likely to collapse into a heap of atrocities.

If you understand something in only one way, then you don’t really understand it at all. This is because, if something goes wrong, you get stuck with a thought that just sits in your mind with nowhere to go. The secret of what anything means to us depends on how we’ve connected it to all the other things we know. This is why, when someone learns “by rote,” we say that they don’t really understand. However, if you have several different representations then, when one approach fails you can try another. Of course, making too many indiscriminate connections will turn a mind to mush. But well-connected representations let you turn ideas around in your mind, to envision things from many perspectives until you find one that works for you. And that’s what we mean by thinking! —MARVIN MINSKY213

Gradually, it sank in. The Mother Beast was dead. I had killed her. The taste of her blood burned in my mouth. Behind her, a deep black hole bore into the ground beneath the remnants of the railroad car. It must have been her underground lair. She had raised her brood there, safe and far away from everyone, until Kyle's crew invaded her den. Such an awful waste. None of this was necessary. At least one person died, many others were injured, and this great magnificient beast and her brood lost their lives all because Kyle Bell wanted to make a quick buck on the side. He stood by the remnants of the tent now, arms crossed, barking orders. I marched over to Kyle. He saw me, opened his mouth, and I backhanded him. The blow knocked him to the ground. «This is your fault. You brought these people here. You knew this place was dangerous.» I pulled him upright and spun him toward the dead beast. «Look! People died because of you. Do you understand that? If it wasn't for you, I wouldn't have had to murder her. She was just protecting her children.» «She tried to kill us!» I backhanded him again. «She tried to kill you because you broke into her house.» The workers stood around us, thier faces grim. Nobody made any move to help their boss. *** I found my bow and quiver and walked away. Ascanio jumped off the beast and joined me. His voice was a deep growl, shredded by his teeth. «It. Wash. Aweshome.» «This was a tragedy.» People came before animals. I knew that, but when you turn into an animal, your perspective is a little different. «Yesh. But aweshome.» He was a boy. What did he know?

Part of Wordsworth’s complaint was directed towards the smoke, congestion, poverty and ugliness of cities, but clean-air bills and slum clearance would not, by themselves, have eradiated his critique. For it was the effect of cities on our souls, rather than on our health, that concerned him. The poet accused the cities of fostering a family of life-destroying emotions: anxiety about our position in the social hierarchy, envy at the success of others, pride and desire to shine in the eyes of strangers. City dwellers had no perspective, he alleged, they were in thrall of what was spoken of in the street or at the dinner table. However well provided for, they had a relentless desire to new things, which they did not genuinely lack and on which happiness did not depend. And in this crowded, anxious sphere, it seemed harder that it did on an isolated homestead to begin sincere relationships with others. ‘One thought baffled my understanding,’ wrote Wordsworth of his residence in London: ‘How men lived even next-door neighbors, as we say, yet still strangers, and knowing not each other’s names.

Reading is a sage way to bump up against life. Reading may be an escape, but it is not an escape from my own life and problems.  It is an escape from the narrow boundaries of being only me. Reading in some wonderful ways helps me find out who I am. When she was a young girl Patricia MacLachlan's mother encouraged her to "read a book and find out who you are." And it is true that in some ways reading defines me as it refines me. Reading enlarges my vision of the world; it helps me understand someone who is different from me. It makes me bigger on the inside. We tend to see the world from our own perspective; it is good to see it from the eyes of others. Good literature helps me understand who I am in relation to what others experience. Far from being an escape from reality, good literature is a window into reality. I read to feel life.

Today, many of us feel like we live in a highly polarized world, where people with opposing opinions cannot even be civil to each other. If you want things to be different, I offer you a challenge. Pick a controversial political issue that you feel strongly about. […] Spend five minutes per day deliberately considering the issue from the perspective of those you disagree with, not to have an argument with them in your head, but to understand how someone who’s just as smart as you can believe the opposite of what you do. I’m not asking you to change your mind. I’m also not saying this challenge is easy. It requires a withdrawal from your body budget, and it might feel pretty unpleasant or even pointless. But when you try, really try, to embody someone else’s point of view, you can change your future predictions about the people who hold those different views. If you can honestly say, “I absolutely disagree with those people, but I can understand why they believe what they do”, you’re one step closer to a less polarized world. That is not magical liberal academic rubbish. It’s a strategy that comes from basic science about your predicting brain.

The point becomes not to understand the other’s reasons, perspectives, and beliefs, or to honor them as fellow believers and come to a deeper understanding and perhaps resolution of differences. The point, rather, is to remain on guard from being contaminated by the out-group or allowing them to grow in influence. And in that process the other is very easily turned into an impersonal, two-dimensional caricature. Out-groups are reduced to an abstract “them” whose beliefs are abridged into a few bullet points of greatest disagreement, which need not actually be taken seriously on their own terms but rather simply need to be refuted and discredited as a means to validate the views of one’s own group. In this way, differences between Christian groups cease to be existentially troubling facts that divide Christians. Instead they become dismissible ideas of people far away, ideas already known to be wrong.

Our lives were short, and we never would have wanted them to be shorter. Sometimes perspective comes far too late. You cannot trust yourself. You think you can, but you can't. Not because you are selfish. You cannot live for anyone else's sake. As much as you may want to, you can't stay alive just because other people want you alive. You cannot stay alive for your parents. You cannot stay alive for your friends. And you have no responsibility to stay alive for them. You have no responsibility to anyone but yourself to live. But I'm dead, he would tell us. I am already dead. No, we'd argue. No, you are not. We know what it is like to be alive in the present but dead in the future. But you are the opposite. Your future self is still alive. You have a responsibility to your future self, who is someone you might not even know, might not even understand yet. Because until you die, that future self has as much of a life as you do.

PROLOGUE Equinox: Whispers of Destiny Have you ever had the feeling that someone was playing with your destiny? If so, this book is for you. Destiny is certainly a topic people like to talk about. Wherever we go, we hear it mentioned in conversations or proverbs that seek to lay bare its mysteries. If we analyze people’s attitude towards destiny a little, we find straight away that at one extreme there are those who believe that everything in life is planned by a higher power and that therefore things always happen for a reason, even though our limited human understanding cannot comprehend why. In that perspective, everything is preordained, regardless of what we do or don’t do. At the other extreme we find the I can do it! Believers. These focus on themselves: anything is possible if done with conviction, as part of the plan that they have drawn up themselves as the architects of their own destiny. We can safely say that everything happens for a reason. Whether it’s because of decisions we take or simply because circumstances determine it, there is always more causation than coincidence in life. But sometimes such strange things happen. The most insignificant occurrence or decision can give way to the most unexpected futures. Indeed, such twists of fate may well be the reason why you are reading my book now. Do you have any idea of the number of events, circumstances and decisions that had to conspire for me to write this and for you to be reading it now? There are so many coincidences that had to come together that it might almost seem a whim of destiny that today we are connected by these words. One infinitesimal change in that set of circumstances and everything would have been quite different… All these fascinating ideas are to be found in Equinox. I am drawn to fantasy literature because of all the coincidences to reality. As a reader you’re relaxed, your defenses down, trusting the writer to take you on an adventure. This is the ideal space for you to allow yourself to be carried away to an imaginary world that, paradoxically, will leave you reflecting on life questions that have little to do with fiction, but I ask you that perhaps maybe they do.   Gonzalo Guma

Last month, on a very windy day, I was returning from a lecture I had given to a group in Fort Washington. I was beginning to feel unwell. I was feeling increasing spasms in my legs and back and became anxious as I anticipated a difficult ride back to my office. Making matters worse, I knew I had to travel two of the most treacherous high-speed roads near Philadelphia – the four-lane Schuylkill Expressway and the six-lane Blue Route. You’ve been in my van, so you know how it’s been outfitted with everything I need to drive. But you probably don’t realize that I often drive more slowly than other people. That’s because I have difficulty with body control. I’m especially careful on windy days when the van can be buffeted by sudden gusts. And if I’m having problems with spasms or high blood pressure, I stay way over in the right hand lane and drive well below the speed limit. When I’m driving slowly, people behind me tend to get impatient. They speed up to my car, blow their horns, drive by, stare at me angrily, and show me how long their fingers can get. (I don't understand why some people are so proud of the length of their fingers, but there are many things I don't understand.) Those angry drivers add stress to what already is a stressful experience of driving. On this particular day, I was driving by myself. At first, I drove slowly along back roads. Whenever someone approached, I pulled over and let them pass. But as I neared the Blue Route, I became more frightened. I knew I would be hearing a lot of horns and seeing a lot of those long fingers. And then I did something I had never done in the twenty-four years that I have been driving my van. I decided to put on my flashers. I drove the Blue Route and the Schuylkyll Expressway at 35 miles per hour. Now…Guess what happened? Nothing! No horns and no fingers. But why? When I put on my flashers, I was saying to the other drivers, “I have a problem here – I am vulnerable and doing the best I can.” And everyone understood. Several times, in my rearview mirror I saw drivers who wanted to pass. They couldn’t get around me because of the stream of passing traffic. But instead of honking or tailgating, they waited for the other cars to pass, knowing the driver in front of them was in some way weak. Sam, there is something about vulnerability that elicits compassion. It is in our hard wiring. I see it every day when people help me by holding doors, pouring cream in my coffee, or assist me when I put on my coat. Sometimes I feel sad because from my wheelchair perspective, I see the best in people. But those who appear strong and invulnerably typically are not exposed to the kindness I see daily. Sometimes situations call for us to act strong and brave even when we don't feel that way. But those are a few and far between. More often, there is a better pay-off if you don't pretend you feel strong when you feel weak, or pretend that you are brave when you’re scared. I really believe the world might be a safer place if everyone who felt vulnerable wore flashers that said, “I have a problem and I’m doing the best I can. Please be patient!

Embrace Reality and Deal with It 1.1 Be a hyperrealist. a. Dreams + Reality + Determination = A Successful Life. 1.2 Truth—or, more precisely, an accurate understanding of reality—is the essential foundation for any good outcome. 1.3 Be radically open-minded and radically transparent. a. Radical open-mindedness and radical transparency are invaluable for rapid learning and effective change. b. Don’t let fears of what others think of you stand in your way. c. Embracing radical truth and radical transparency will bring more meaningful work and more meaningful relationships. 1.4 Look to nature to learn how reality works. a. Don’t get hung up on your views of how things “should” be because you will miss out on learning how they really are. b. To be “good,” something must operate consistently with the laws of reality and contribute to the evolution of the whole; that is what is most rewarded. c. Evolution is the single greatest force in the universe; it is the only thing that is permanent and it drives everything. d. Evolve or die. 1.5 Evolving is life’s greatest accomplishment and its greatest reward. a. The individual’s incentives must be aligned with the group’s goals. b. Reality is optimizing for the whole—not for you. c. Adaptation through rapid trial and error is invaluable. d. Realize that you are simultaneously everything and nothing—and decide what you want to be. e. What you will be will depend on the perspective you have. 1.6 Understand nature’s practical lessons. a. Maximize your evolution. b. Remember “no pain, no gain.” c. It is a fundamental law of nature that in order to gain strength one has to push one’s limits, which is painful. 1.7 Pain + Reflection = Progress. a. Go to the pain rather than avoid it. b. Embrace tough love. 1.8 Weigh second- and third-order consequences. 1.9 Own your outcomes. 1.10 Look at the machine from the higher level. a. Think of yourself as a machine operating within a machine and know that you have the ability to alter your machines to produce better outcomes. b. By comparing your outcomes with your goals, you can determine how to modify

This world is not what you believed it was – you, humans, are not the ultimate beings who govern over the universe. The world is not only one universe, to begin with. There are seven universes, all filled with hundreds and thousands of galaxies, countless stars, more planets and asteroids… A lot of them, unlike how you humans believed, are populated. There are numerous species both similar and different from you, all with their own views, values, beliefs, joys, and sorrows. So dare not think what you believe in is the ultimate truth of this world, or what you value matters the most. We are different and you should get over with it – there will be people whom you can never agree with. That does not mean, however, that you cannot accept them for who they are, cannot live side by side with them, share their pain and joy, earn their trust and benevolence, and ultimately, lean on their shoulders for support and believe they shall be there whenever you are in need. Remember, my dearest friend – the only truth we all can mutually agree on, and the only force which can unite all of us is the power of the heart, for we, all living beings, have that one thing in common: the power to feel, to care, and to love. As for other things – mindset, views, principles, beliefs, opinions – they are never absolute, so what you think is immoral, might not look so in another person’s eyes. I am sorry, but this is how this world runs.

Wars are not a pub brawl. They are very complex projects that require an extraordinary degree of organisation, cooperation and appeasement. The ability to maintain peace at home, acquire allies abroad, and understand what goes through the minds of other people (particularly your enemies) is usually the key to victory. Hence an aggressive brute is often the worst choice to run a war. Much better is a cooperative person who knows how to appease, how to manipulate and how to see things from different perspectives. This is the stuff empire-builders are made of. The militarily incompetent Augustus succeeded in establishing a stable imperial regime, achieving something that eluded both Julius Caesar and Alexander the Great, who were much better generals. Both his admiring contemporaries and modern historians often attribute this

As long as there have been humans, we have searched for our place in the Cosmos. In the childhood of our species (when our ancestors gazed a little idly at the stars), among the Ionian scientists of ancient Greece, and in our own age, we have been transfixed by this question: Where are we? Who are we? We find that we live on an insignificant planet of a humdrum star lost between two spiral arms in the outskirts of a galaxy which is a member of a sparse cluster of galaxies, tucked away in some forgotten corner of a universe in which there are far more galaxies than people. This perspective is a courageous continuation of our penchant for constructing and testing mental models of the skies; the Sun as a red-hot stone, the stars as celestial flame, the Galaxy as the backbone of night. Since Aristarchus, every step in our quest has moved us farther from center stage in the cosmic drama. There has not been much time to assimilate these new findings. The discoveries of Shapley and Hubble were made within the lifetimes of many people still alive today. There are those who secretly deplore these great discoveries, who consider every step a demotion, who in their heart of hearts still pine for a universe whose center, focus and fulcrum is the Earth. But if we are to deal with the Cosmos we must first understand it, even if our hopes for some unearned preferential status are, in the process, contravened. Understanding where we live is an essential precondition for improving the neighborhood. Knowing what other neighborhoods are like also helps. If we long for our planet to be important, there is something we can do about it. We make our world significant by the courage of our questions and by the depth of our answers. We embarked on our cosmic voyage with a question first framed in the childhood of our species and in each generation asked anew with undiminished wonder: What are the stars? Exploration is in our nature. We began as wanderers, and we are wanderers still. We have lingered long enough on the shores of the cosmic ocean. We are ready at last to set sail for the stars.

Experiential versus the God eye! Possessing ‘ego vision’, a person’s view through her/his physical eyes is quite versatile; able to discern wide and varied vistas over huge distances or scrutinizing the minutest of details. Ego’s very nature: capable of relatively expansive, detailed, and yet individualistic perspective is crucial. Separating itself out from the God Force, ego extracts infinite unique experiences, integral to humanity’s process of spiritualizing matter. Incarnating on the earth, achieving individualism is therefore critical for attainment of divinity. Individualism may cause momentary estrangement from the God Self. However, this person has forgotten that they are everything in the mirror, the ‘sliver’ and the ‘ball of light’,” continues Kuan Yin. During this complex passage Lena was inundated by infinite rapid-fire visuals: emanations from the God Mind. “Further and unfortunately, wrong assumptions are made about suffering. Some individuals even believe that it is required, that suffering brings one closer to salvation. Quite the contrary,” disputes Kuan Yin, “the God Force likes to play. Therefore, if all individuals could unite creating a real sense of community many problems could be healed. The God Force is separate and not separate, whole and not whole at the same time. Really, it is not ‘sliceable’, not reducible. Even when it is sliced into individual energies, it does not diminish the total God Force or the power of the individual. Each of you has the potential for the God Force potency. However, no individual can overcome the God Force. There is a misinterpretation, (by some) that Satan is as powerful as God. Limited energy cannot live on its own. Every experience must exist and yet they (the limiting forces) can never exist on their own. Limited energy, then, is the experience of the absence of the God Force. Therefore, there is no need to fear it. Those choosing such experiences have a need to understand how it feels to believe evil powers exist. Again, I say those who pursue this route are taking it too personally. They believe the story they’ve made up about themselves. It is similar to a person going into an ice cream store and only choosing one flavor from many. Preoccupied with tasting that flavor for a very long time, they are probably quite sick and tired of it. Still, they don’t want to believe there are any other flavors available. The ‘agreement’, then, is to continue to believe in that particular flavor. Here’s where reincarnation and its opportunity for experiencing a vast array of perspectives, “agreements”, enters in. Another life offers another opportunity, a chance to ‘switch flavors’ so to speak. Taking oneself too personally, however, can cause a soul to get caught up, stuck in redundancy: in a particular (and perhaps unfortunate) flavor. In such instances, the individual is forgetting one has the ability to choose his or her flavors, lives,” contends Kuan Yin.

The development of speech and the development of consciousness (not of reason, but of reason becoming self-conscious) go hand in hand. Let it be further accepted that it is not only speech that serves as a bridge between man and man, but also the looks, the pressure and the gestures; our becoming conscious of our sense impressions, our power of being able to fix them, and as it were to locate them outside of ourselves, has increased in proportion as the necessity has increased for communicating them to others by means of signs. The sign-inventing man is at the same time the man who is always more acutely self-conscious; it is only as a social animal that man has learned to become conscious of himself, - he is doing so still, and doing so more and more. - As is obvious, my idea is that consciousness does not properly belong to the individual existence of man, but rather to the social and gregarious nature in him; that, as follows therefrom, it is only in relation to communal and gregarious utility that it is finely developed; and that consequently each of us, in spite of the best intention of understanding himself as individually as possible, and of "knowing himself," will always just call into consciousness the non-individual in him, namely, his "averageness"; - that our thought itself is continuously as it were outvoted by the character of consciousness - by the imperious "genius of the species" therein - and is translated back into the perspective of the herd.

enlargement of our being. We want to be more than ourselves. Each of us by nature sees the whole world from one point of view with a perspective and a selectiveness peculiar to himself. And even when we build disinterested fantasies, they are saturated with, and limited by, our own psychology. To acquiesce in this particularity on the sensuous level—in other words, not to discount perspective—would be lunacy. We should then believe that the railway line really grew narrower as it receded into the distance. But we want to escape the illusions of perspective on higher levels too. We want to see with other eyes, to imagine with other imaginations, to feel with other hearts, as well as with our own.      [138] We are not content to be Leibnitzian monads. We demand windows. Literature as Logos is a series of windows, even of doors. One of the things we feel after reading a great work is ‘I have got out’. Or from another point of view, ‘I have got in’; pierced the shell of some other monad and discovered what it is like inside. Good reading, therefore, though it is not essentially an affectional or moral or intellectual activity, has something in common with all three. In love we escape from our self into one other. In the moral sphere, every act of justice or charity involves putting ourselves in the other person’s place and thus transcending our own competitive particularity. In coming to understand anything we are rejecting the facts as they are for us in favour of the facts as they are. The primary impulse of each is to maintain and aggrandise himself. The secondary impulse is to go out of the self, to correct its provincialism and heal its loneliness. In love, in virtue, in the pursuit of knowledge, and in the reception of the arts, we are doing this. Obviously this process can be described either as an enlargement or as a temporary annihilation of the self. But that is an old paradox; ‘he that loseth his life shall save it’. We therefore delight to enter into other

The distinction, in God, between a trans-ontological and transpersonal Essence on the one hand, and an already relative auto-determination on the other--this last is Being or the Person--marks the whole difference between the strictly metaphysical or sapiential perspective on the one hand and cataphatic and ontologistic theories in so far as they are explicit on the other. Let us remember at this point that the Intellect--which is precisely what makes evident to us the absoluteness of the Self and the relativity of 'objectivations'--is only 'human' to the extent that it is accessible to us, but it is not so in itself; it is essentially *increatus et increabile* (Eckhart), although 'accidentally' created by virtue of its reverberations in the macrocosm and in microcosms; geometrically speaking, the Intellect is a ray rather than a circle, it 'emanates' from God rather than 'reflecting' Him. 'Allah is known to Himself alone' say the Sufis; this saying, while it apparently excludes man from a direct and total knowledge, in reality enunciates the essential and mysterious divinity of pure Intellect; formulae of this kind are only fully understandable in the light of the often quoted hadith: 'He who knows his soul knows his Lord.

From the perspective of nearly half a century, the Battle of Hue and the entire Vietnam War seem a tragic and meaningless waste. So much heroism and slaughter for a cause that now seems dated and nearly irrelevant. The whole painful experience ought to have (but has not) taught Americans to cultivate deep regional knowledge in the practice of foreign policy, and to avoid being led by ideology instead of understanding. The United States should interact with other nations realistically, first, not on the basis of domestic political priorities. Very often the problems in distant lands have little or nothing to do with America’s ideological preoccupations. Beware of men with theories that explain everything. Trust those who approach the world with humility and cautious insight. The United States went to war in Vietnam in the name of freedom, to stop the supposed monolithic threat of Communism from spreading across the globe like a dark stain—I remember seeing these cartoons as a child. There were experts, people who knew better, who knew the languages and history of Southeast Asia, who had lived and worked there, who tried to tell Presidents Eisenhower, Kennedy, Johnson, and Nixon that the conflict in Vietnam was peculiar to that place. They were systematically ignored and pushed aside. David Halberstam’s classic The Best and the Brightest documents this process convincingly. America had every right to choose sides in the struggle between Hanoi and Saigon, even to try to influence the outcome, but lacking a legitimate or even marginally capable ally its military effort was misguided and doomed. At the very least, Vietnam should stand as a permanent caution against going to war for any but the most immediate, direct, and vital national interest, or to prevent genocide or wider conflict, and then only in concert with other countries. After

Here’s a simple definition of ideology: “A set of beliefs about the proper order of society and how it can be achieved.”8 And here’s the most basic of all ideological questions: Preserve the present order, or change it? At the French Assembly of 1789, the delegates who favored preservation sat on the right side of the chamber, while those who favored change sat on the left. The terms right and left have stood for conservatism and liberalism ever since. Political theorists since Marx had long assumed that people chose ideologies to further their self-interest. The rich and powerful want to preserve and conserve; the peasants and workers want to change things (or at least they would if their consciousness could be raised and they could see their self-interest properly, said the Marxists). But even though social class may once have been a good predictor of ideology, that link has been largely broken in modern times, when the rich go both ways (industrialists mostly right, tech billionaires mostly left) and so do the poor (rural poor mostly right, urban poor mostly left). And when political scientists looked into it, they found that self-interest does a remarkably poor job of predicting political attitudes.9 So for most of the late twentieth century, political scientists embraced blank-slate theories in which people soaked up the ideology of their parents or the TV programs they watched.10 Some political scientists even said that most people were so confused about political issues that they had no real ideology at all.11 But then came the studies of twins. In the 1980s, when scientists began analyzing large databases that allowed them to compare identical twins (who share all of their genes, plus, usually, their prenatal and childhood environments) to same-sex fraternal twins (who share half of their genes, plus their prenatal and childhood environments), they found that the identical twins were more similar on just about everything.12 And what’s more, identical twins reared in separate households (because of adoption) usually turn out to be very similar, whereas unrelated children reared together (because of adoption) rarely turn out similar to each other, or to their adoptive parents; they tend to be more similar to their genetic parents. Genes contribute, somehow, to just about every aspect of our personalities.13 We’re not just talking about IQ, mental illness, and basic personality traits such as shyness. We’re talking about the degree to which you like jazz, spicy foods, and abstract art; your likelihood of getting a divorce or dying in a car crash; your degree of religiosity, and your political orientation as an adult. Whether you end up on the right or the left of the political spectrum turns out to be just as heritable as most other traits: genetics explains between a third and a half of the variability among people on their political attitudes.14 Being raised in a liberal or conservative household accounts for much less. How can that be? How can there be a genetic basis for attitudes about nuclear power, progressive taxation, and foreign aid when these issues only emerged in the last century or two? And how can there be a genetic basis for ideology when people sometimes change their political parties as adults? To answer these questions it helps to return to the definition of innate that I gave in chapter 7. Innate does not mean unmalleable; it means organized in advance of experience. The genes guide the construction of the brain in the uterus, but that’s only the first draft, so to speak. The draft gets revised by childhood experiences. To understand the origins of ideology you have to take a developmental perspective, starting with the genes and ending with an adult voting for a particular candidate or joining a political protest. There are three major steps in the process. Step

Turns out, I learned a lot from not being able to go to France. Turns out, those days standing on the concrete floor wearing a hairnet, a paper mask and gown, goggles, and plastic gloves, and- with a pair of tweezers- placing two pipe cleaners into a sterile box that came to me down a slow conveyor belt for eight excruciating hours a day taught me something important I couldn't have learned any other way. That job and the fifteen others I had before I graduated college were my own personal "educational opportunities." They changed my life for the better, though it took me a while to understand their worth. They gave me faith in my own abilities. They offered me a unique view of worlds that were both exotic and familiar to me. They kept things in perspective. They pissed me off. They opened my mind to realities I didn't know existed. They forced me to be resilient, to sacrifice, to see how little I knew, and also how much. They put me in close contact with people who could've funded the college educations of ten thousand kids and also with people who would've rightly fallen on the floor laughing had I complained to them about how unfair it was that after I got my degree I'd have this student loan I'd be paying off until I was forty-three. They made my life big. They contributed to an education that money can't buy.

You are the only one who can do this. That’s the ultimately challenging and profoundly liberating truth you discover in Evolutionary Enlightenment. Any individual who is committed to this path has to know, at the deepest level, that he or she is the only one who could possibly do this. And that is because there is no other. You have discovered that fact, directly, for yourself. From the absolute or nondual perspective that emerges in spiritual revelation, there is only ONE. There literally is no other; there is only One without a second. To truly understand conscious evolution, you must grapple with the profound implications of that fact. I believe we can only consciously evolve to the degree that we have realized at the deepest level of our being that we are that One without a second. In an evolutionary context, facing into the truth of nonduality—that the many is the One and that the One is ultimately who we always are—forces a confrontation with any relationship to the life process that is less than whole, complete, and fully committed. To consciously evolve is to surrender unconditionally to the truth that there is no other and at the same time to accept responsibility for what that means in an evolving universe—a cosmos that is slowly but surely becoming aware of itself through you and me. That One without a second is simultaneously awakening to itself as it develops, as it evolves, and it is that One, as you and me, alone, that can now begin to take responsibility for endeavoring to consciously create its own future. Of course, in this manifest dimension, where the One is expressed through the many, those of us who have awakened to our repsonsibility for the process then begin to engage in this heroic endeavor together. But each individual has to be willing to be the One. This is the spiritual physics of Evolutionary Enlightenment. It works only if each one of us knows without a doubt that I am solely responsible. And nothing puts greater pressure on the separate self-sense than that.

Warren,still staring at the splendid black eye and several cuts on his face, remarked, "Hate to see what the other fellow looks like," which James supposed was a compliment of sorts, since Warren had personal experience of his fists from numerous occasions himself. "Like to congratulate the other fellow myself," Nicholas said with a smirk, which got him a kick under the table from his wife. James nodded to Reggie. "Appreciate it, m'dear. My feet wouldn't reach." To which she blushed that her kick had been noticed. And Nicholas, still wincing, managed a scowl,which turned out rather comical looking, considering the two expressions didn't mix all that well. "Is Uncle Toony still among the living?" Amy asked, probably because neither James nor his brother had returned back downstairs last night. "Give me a few more days to figure that out,puss, 'cause I bloody well ain't sure just now," Anthony said as he came slowly into the room,an arm tucked to his side as if he were protecting some broken ribs. A melodramatic groan escaped as he took the seat across from his brother. James rolled his eyes hearing it. "Give over,you ass," he sneered. "Your ife ain't here to witness your theatrics." "She's not?" Anthony glanced down the table, then made a moue and sat back in his chair-minus groaning this time. However, he did complain to James, "You did break my ribs,you know." "Devil I did, though I'll admit I considered it. And by the by, the option is still open." Anthony glared at him. "We're too bloody old to be beating on each other." "Speak for yourself, old man. One is never too old for a spot of exercise." "Ah,so that's what we were doing?" Anthony shot back dryly, as he gently fingered his own black eye. "Exercising, was it?" James raised a brow. "And that's not what you do weekly at Knighton's Hall? But I understand your confusion in the matter, since you're used to doling out the damage, rather than receiving any. Tends to give one a skewed perspective. Glad to have cleared that up for you." It was at that point that Jason walked in, took one look at his two younger brothers' battered faces, and remarked, "Good God, and at this time of the year,no less? I'll see you both in my study.

Characteristics of the Council 1. The council exists as a device to gain understanding about important issues facing the organization. 2. The Council is assembled and used by the leading executive and usually consists of five to twelve people. 3. Each Council member has the ability to argue and debate in search of understanding, not from the egoistic need to win a point or protect a parochial interest. 4. Each Council member retains the respect of every other Council member, without exception. 5. Council members come from a range of perspectives, but each member has deep knowledge about some aspect of the organization and/or the environment in which it operates. 6. The Council includes key members of the management team but is not limited to members of the management team, nor is every executive automatically a member. 7. The Council is a standing body, not an ad hoc committee assembled for a specific project. 8. The Council meets periodically, as much as once a week or as infrequently as once per quarter. 9. The Council does not seek consensus, recognizing that consensus decisions are often at odds with intelligent decisions. The responsibility for the final decision remains with the leading executive. 10. The Council is an informal body, not listed on any formal organization chart or in any formal documents. 11. The Council can have a range of possible names, usually quite innocuous. In the good-to-great companies, they had benign names like Long-Range Profit Improvement Committee, Corporate Products Committee, Strategic Thinking Group, and Executive Council.

There is part of the Manuscript that has never been found. There were eight insights with the original text, but one more insight, the Ninth, was mentioned there. Many people have been searching for it.” “Do you know where it is?” “No, not really.” “Then how are you going to find it?” Wil smiled. “The same way Jose found the original eight. The same way you found the first two, and then ran into me. If one can connect and build up enough energy, then coincidental events begin to happen consistently.” “Tell me how to do that,” I said. “Which insight is it?” Will looked at me as if assessing my level of understanding. “How to connect is not just one insight; it’s all of them. Remember in the Second Insight where it describes how explorers would be sent out into the world utilizing the scientific method to discover the meaning of human life on this planet? But they would not return right away?” “Yes.” “Well, the remainder of the insights represent the answers finally coming back. But they aren’t just coming from institutional science. The answers I’m talking about are coming from many different areas of inquiry. The findings of physics, psychology, mysticism, and religion are all coming together into a new synthesis based on a perception of the coincidences. “We’re learning the details of what the coincidences mean, how they work, and as we do we’re constructing a whole new view of life, insight by insight.” “Then I want to hear about each insight,” I said. “Can you explain them to me before you go?” “I’ve found it doesn’t work that way. You must discover each one of them in a different way.” “How?” “It just happens. It wouldn’t work for me to just tell you. You might have the information about each of them but you wouldn’t have the insights. You have to discover them in the course of your own life.” We stared at each other in silence. Wil smiled. Talking with him made me feel incredibly alive. “Why are you going after the Ninth Insight now?” I asked. “It’s the right time. I have been a guide here and I know the terrain and I understand all eight insights. When I was at my window over the alley, thinking of Jose, I had already decided to go north one more time. The Ninth Insight is out there. I know it. And I’m not getting any younger. Besides, I’ve envisioned myself finding it and achieving what it says. I know it is the most important of the insights. It puts all the others into perspective and gives us the true purpose of life.” He paused suddenly, looking serious. “I would have left thirty minutes earlier but I had this nagging feeling that I had forgotten something.” He paused again. “That’s precisely when you showed up.