Wider Perspective Quotes

One of the best gifts you can give to someone, is a wider perspective. It's also one of the best gifts you can receive. So if you have given someone a wider perspective, don't feel bad about it (about taking their blindfolds off and having to watch them cringe in the newfound sunlight); I know it's hard, but you're doing them a lasting favor. And a wider perspective can be difficult for you yourself to accept, in the beginning (during the time that you squint while the sunlight stings your own eyes), but later you'll find yourself coming back to it, even if you abandoned it as something worthless; you'll look for it, one day. Or it will grow on you. Perspective.

Everyone thinks their world is the only one. A flea believes a dog is the world. A dog believes the kennel is the world. The huntsman thinks his country is the world. The king believes the globe is the world. The farther out you get, the wider you get, the higher you get, the more you see you have misunderstood the bounds of what is possible. Of what is right and wrong. Of what you can truly do. Perspective, Ronan Lynch.

If peace comes from seeing the whole, then misery stems from a loss of perspective. We begin so aware and grateful. The sun somehow hangs there in the sky. The little bird sings. The miracle of life just happens. Then we stub our toe, and in that moment of pain, the whole world is reduced to our poor little toe. Now, for a day or two, it is difficult to walk. With every step, we are reminded of our poor little toe. Our vigilance becomes: Which defines our day—the pinch we feel in walking on a bruised toe, or the miracle still happening? It is the giving over to smallness that opens us to misery. In truth, we begin taking nothing for granted, grateful that we have enough to eat, that we are well enough to eat. But somehow, through the living of our days, our focus narrows like a camera that shutters down, cropping out the horizon, and one day we’re miffed at a diner because the eggs are runny or the hash isn’t seasoned just the way we like. When we narrow our focus, the problem seems everything. We forget when we were lonely, dreaming of a partner. We forget first beholding the beauty of another. We forget the comfort of first being seen and held and heard. When our view shuts down, we’re up in the night annoyed by the way our lover pulls the covers or leaves the dishes in the sink without soaking them first. In actuality, misery is a moment of suffering allowed to become everything. So, when feeling miserable, we must look wider than what hurts. When feeling a splinter, we must, while trying to remove it, remember there is a body that is not splinter, and a spirit that is not splinter, and a world that is not splinter.

Every man is the sum total of his reactions to experience. As your experiences differ and multiply, you become a different man, and hence your perspective changes. This goes on and on. Every reaction is a learning process; every significant experience alters your perspective.

WONDERLAND It is a person's unquenchable thirst for wonder That sets them on their initial quest for truth. The more doors you open, the smaller you become. The more places you see and the more people you meet, The greater your curiosity grows. The greater your curiosity, the more you will wander. The more you wander, the greater the wonder. The more you quench your thirst for wonder, The more you drink from the cup of life. The more you see and experience, the closer to truth you become. The more languages you learn, the more truths you can unravel. And the more countries you travel, the greater your understanding. And the greater your understanding, the less you see differences. And the more knowledge you gain, the wider your perspective, And the wider your perspective, the lesser your ignorance. Hence, the more wisdom you gain, the smaller you feel. And the smaller you feel, the greater you become. The more you see, the more you love -- The more you love, the less walls you see. The more doors you are willing to open, The less close-minded you will be. The more open-minded you are, The more open your heart. And the more open your heart, The more you will be able to Send and receive -- Truth and TRUE Unconditional LOVE.

Pure in heart means to be sing-hearted... to will one thing- God. All (Jesus)'s moments flowed from His single-heartedness, from His intimacy with God. That was His core. Christianity is full of paradoxes and this is one of the strangest. When we are centered in God alone, we are able to relate to more of life and the world, and find more meaning in them. In some way a centered life becomes wider and fuller. To form one's life around this single perspective enables us to deal with more problems, not fewer, embrace more of life, not less of it. One reason is that we're not so divided, overwhelmed or bogged down by trivia and confusion.

It’s not possible to move from one activity to the next at blinding speed and be reflective at the same time. The more complex and demanding the work we do, the wider, deeper and longer the perspective we require to do it well. It’s almost impossible to do that when we create no white space in our lives.

Our concept of truth becomes more universal as we reach higher levels of consciousness and awareness, taking in a wider spectrum of information and possibility. As we adapt a more expanded perspective on our reality, our concept of what is true and meaningful changes--from local to regional, regional to global, beyond global to the galaxy, and then to the cosmos.

The realms of dating, marriage, and sex are all marketplaces, and we are the products. Some may bristle at the idea of people as products on a marketplace, but this is an incredibly prevalent dynamic. Consider the labor marketplace, where people are also the product. Just as in the labor marketplace, one party makes an offer to another, and based on the terms of this offer, the other person can choose to accept it or walk. What makes the dating market so interesting is that the products we are marketing, selling, buying, and exchanging are essentially our identities and lives. As with all marketplaces, every item in stock has a value, and that value is determined by its desirability. However, the desirability of a product isn’t a fixed thing—the desirability of umbrellas increases in areas where it is currently raining while the desirability of a specific drug may increase to a specific individual if it can cure an illness their child has, even if its wider desirability on the market has not changed. In the world of dating, the two types of desirability we care about most are: - Aggregate Desirability: What the average demand within an open marketplace would be for a relationship with a particular person. - Individual Desirability: What the desirability of a relationship with an individual is from the perspective of a specific other individual. Imagine you are at a fish market and deciding whether or not to buy a specific fish: - Aggregate desirability = The fish’s market price that day - Individual desirability = What you are willing to pay for the fish Aggregate desirability is something our society enthusiastically emphasizes, with concepts like “leagues.” Whether these are revealed through crude statements like, “that guy's an 8,” or more politically correct comments such as, “I believe she may be out of your league,” there is a tacit acknowledgment by society that every individual has an aggregate value on the public dating market, and that value can be judged at a glance. When what we have to trade on the dating market is often ourselves, that means that on average, we are going to end up in relationships with people with an aggregate value roughly equal to our own (i.e., individuals “within our league”). Statistically speaking, leagues are a real phenomenon that affects dating patterns. Using data from dating websites, the University of Michigan found that when you sort online daters by desirability, they seem to know “their place.” People on online dating sites almost never send a message to someone less desirable than them, and on average they reach out to prospects only 25% more desirable than themselves. The great thing about these markets is how often the average desirability of a person to others is wildly different than their desirability to you. This gives you the opportunity to play arbitrage with traits that other people don’t like, but you either like or don’t mind. For example, while society may prefer women who are not overweight, a specific individual within the marketplace may prefer obese women, or even more interestingly may have no preference. If a guy doesn’t care whether his partner is slim or obese, then he should specifically target obese women, as obesity lowers desirability on the open marketplace, but not from his perspective, giving him access to women who are of higher value to him than those he could secure within an open market.

Then I spoke with proven shapers I knew—Bill Gates, Elon Musk, Reed Hastings, Muhammad Yunus, Geoffrey Canada, Jack Dorsey (of Twitter), David Kelley (of IDEO), and more. They had all visualized remarkable concepts and built organizations to actualize them, and done that repeatedly and over long periods of time. I asked them to take an hour’s worth of personality assessments to discover their values, abilities, and approaches. While not perfect, these assessments have been invaluable. (In fact, I have been adapting and refining them to help us in our recruiting and management.) The answers these shapers provided to the standardized questions gave me objective and statistically measurable evidence about their similarities and differences. It turns out they have a lot in common. They are all independent thinkers who do not let anything or anyone stand in the way of achieving their audacious goals. They have very strong mental maps of how things should be done, and at the same time a willingness to test those mental maps in the world of reality and change the ways they do things to make them work better. They are extremely resilient, because their need to achieve what they envision is stronger than the pain they experience as they struggle to achieve it. Perhaps most interesting, they have a wider range of vision than most people, either because they have that vision themselves or because they know how to get it from others who can see what they can’t. All are able to see both big pictures and granular details (and levels in between) and synthesize the perspectives they gain at those different levels, whereas most people see just one or the other. They are simultaneously creative, systematic, and practical. They are assertive and open-minded at the same time. Above all, they are passionate about what they are doing, intolerant of people who work for them who aren’t excellent at what they do, and want to have a big, beneficial impact on the world.

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

Leaders have always needed to understand human nature and personality differences to be successful in business--that's nothing new. What's new is the requirement for twenty-first century leaders to be prepared to understand a wider, richer array of work styles than ever before and to be able to determine what aspects of an interaction are simply a result of personality and which are a result of differences in cultural perspective.

A narrow-minded man can lead one to devalue others, and in the end, to desperately dangerous hates of outsiders, ranging in expression from discrimination against minorities to world conflagrations,' Tolman wrote. The solution? Create broader cognitive maps in the mind that encompass bigger geographical boundaries and a wider social scope, embracing those we might consider others, and in this way encourage empathy and understanding.

The Entrepreneurial Perspective adopts a wider, more expansive scale. It views the business as a network of seamlessly integrated components, each contributing to some larger pattern that comes together in such a way as to produce a specifically planned result, a systematic way of doing business.

It turns out they have a lot in common. They are all independent thinkers who do not let anything or anyone stand in the way of achieving their audacious goals. They have very strong mental maps of how things should be done, and at the same time a willingness to test those mental maps in the world of reality and change the ways they do things to make them work better. They are extremely resilient, because their need to achieve what they envision is stronger than the pain they experience as they struggle to achieve it. Perhaps most interesting, they have a wider range of vision than most people, either because they have that vision themselves or because they know how to get it from others who can see what they can’t. All are able to see both big pictures and granular details (and levels in between) and synthesize the perspectives they gain at those different levels, whereas most people see just one or the other. They are simultaneously creative, systematic, and practical. They are assertive and open-minded at the same time. Above all, they are passionate about what they are doing, intolerant of people who work for them who aren’t excellent at what they do, and want to have a big, beneficial impact on the world.

Years ago, someone asked me what I would say to my younger self if I could. Without hesitating I answered: “That’s easy. I’d have said, ‘Be quiet.’” Not forever. But until I could stand back and look at things through a wider lens. Until I understood that words have consequences, and they last a really long time.

Unpack the question into components. Distinguish as sharply as you can between the known and unknown and leave no assumptions unscrutinized. Adopt the outside view and put the problem into a comparative perspective that downplays its uniqueness and treats it as a special case of a wider class of phenomena. Then adopt the inside view that plays up the uniqueness of the problem. Also explore the similarities and differences between your views and those of others—and pay special attention to prediction markets and other methods of extracting wisdom from crowds. Synthesize all these different views into a single vision as acute as that of a dragonfly. Finally, express your judgment as precisely as you can, using a finely grained scale of probability.

An individual analyst also can brainstorm to produce a wider range of ideas than a group might generate, without regard for other analysts’ egos, opinions, or objections. However, an individual will not have the benefit of others’ perspectives to help develop the ideas as fully. Moreover, an individual may have difficulty breaking free of his or her cognitive biases without the benefit of a diverse group.

There is a poetic thread, William Blake said, that if grasped, will guide us through these stages, through giddy achievement, the sobriety of loss, and finally into the heart—a place of service to a wider purpose than just our own predicament. There is character in exchange for safety just beyond the streetlights, scars to be boasted of. Initiation recognizes this truth, holds it in ritual and gives it shape, lest too many go down that don’t come back. What we notice again and again in contemporary life is the process without the context. If the culture has amnesia around this reality, then nothing is to be gained by risking it, because it’s too terrifying: “Your early work was your best.” “Life has dealt me a cruel hand, if it wasn’t for my bad luck . . .” Without the dimension of myth, the world can seem depleted and arbitrary. With it there is perspective, tools, and the sense of an adventure to be lived. As the Chinese say, “No one becomes a good navigator on calm waters!

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

The marginal benefits of having more fall off pretty quickly. In fact, having a lot more is worse than having a moderate amount more because it comes with heavy burdens. Being on top gives you a wider range of options, but it also requires more of you. Being well-known is probably worse than being anonymous, all things considered. And while the beneficial impact one can have on others is great, when you put it in perspective, it is still infinitesimally small. For all those reasons, I cannot say that having an intense life filled with accomplishments is better than having a relaxed life filled with savoring, though I can say that being strong is better than being weak, and that struggling gives one strength.

to achieve it. Perhaps most interesting, they have a wider range of vision than most people, either because they have that vision themselves or because they know how to get it from others who can see what they can’t. All are able to see both big pictures and granular details (and levels in between) and synthesize the perspectives they gain at those different levels, whereas most people see just one or the other. They are simultaneously creative, systematic, and practical. They are assertive and open-minded at the same time. Above all, they are passionate about what they are doing, intolerant of people who work for them who aren’t excellent at what they do, and want to have a big, beneficial impact on the world.

Very often what happens in a local church today is that differences grow around personalities (either from within the church fellowship or from the wider church) and then become articulated around matters of doctrinal dispute. There may well be genuine theological disagreement, but the ‘strife’ emerges because personal relationships are not good. When the love of God is truly controlling such relationships within a church, areas of disagreement find their proper perspective and do not necessitate ‘strife’, let alone ‘schism’.3 So-called ‘clashes of personality’ often, on analysis, are nothing much more than a failure, or even a refusal, to let God’s love change us in our attitudes to one another. We allow theological differences (instead of the love of God) to determine the quality, openness and depth of our relationships.

FEBRUARY 16 Misery If peace comes from seeing the whole, then misery stems from a loss of perspective. We begin so aware and grateful. The sun somehow hangs there in the sky. The little bird sings. The miracle of life just happens. Then we stub our toe, and in that moment of pain, the whole world is reduced to our poor little toe. Now, for a day or two, it is difficult to walk. With every step, we are reminded of our poor little toe. Our vigilance becomes: Which defines our day—the pinch we feel in walking on a bruised toe, or the miracle still happening? It is the giving over to smallness that opens us to misery. In truth, we begin taking nothing for granted, grateful that we have enough to eat, that we are well enough to eat. But somehow, through the living of our days, our focus narrows like a camera that shutters down, cropping out the horizon, and one day we're miffed at a diner because the eggs are runny or the hash isn't seasoned just the way we like. When we narrow our focus, the problem seems everything. We forget when we were lonely, dreaming of a partner. We forget first beholding the beauty of another. We forget the comfort of first being seen and held and heard. When our view shuts down, we're up in the night annoyed by the way our lover pulls the covers or leaves the dishes in the sink without soaking them. In actuality, misery is a moment of suffering allowed to become everything. So, when feeling miserable, we must look wider than what hurts. When feeling a splinter, we must, while trying to remove it, remember there is a body that is not splinter, and a spirit that is not splinter, and a world that is not splinter.

The third group called to silence is women. This group is not composed of all women all the time but rather of specific women who were asking questions and speaking in the service. The larger context of these verses demands that we understand these questioning women to be a disruption of the peace and order of the service. This is the reason Paul wrote that 'women should keep silent in the churches' (v. 34). Paul's concern is not just with women (for men too are called to be silent in church); his broader concern is with silence, peace, and order in the worship assembly. This perspective allows us rightly to understand the rest of this chapter, 14:34-40. Paul next tells these specific women to 'be in submission.' We tend to think of this as submission to MEN, but the larger context makes this improbable. Our patriarchal and man-centered culture over the millennia has distorted the meaning of this command to submit. Rather than commanding submission to men, the apostle is commanding SUBMISSION TO THE ORDER OF THE WORSHIP SERVICE, that is, submission to the Holy Spirit. This reading helps us understand the next phrase: 'even as the law says.' Normally LAW in Paul refers to the Old Testament, but it can also have a wider meaning. Nowhere in the Old Testament are women called to be silent, nor are they called to submit to their husbands. Yet there is excellent evidence for biblical and broadly Jewish concern for SILENCE IN WORSHIP before God or the Word of God or while learning from the rabbis (e.g., Deut. 27:9-10; Job 33:31-33; Isa. 66:2; Hab. 2:20). It may well be that this is the 'law' Paul has in mind: not about the silence or submission of women, but about silence in the worship service in general (but applying to women in this case).

If we studied the issue of forgiveness with a wider perspective, we are bound to opt for it after all.

Superforecasting isn’t a paint-by-numbers method but superforecasters often tackle questions in a roughly similar way—one that any of us can follow: Unpack the question into components. Distinguish as sharply as you can between the known and unknown and leave no assumptions unscrutinized. Adopt the outside view and put the problem into a comparative perspective that downplays its uniqueness and treats it as a special case of a wider class of phenomena. Then adopt the inside view that plays up the uniqueness of the problem. Also explore the similarities and differences between your views and those of others—and pay special attention to prediction markets and other methods of extracting wisdom from crowds. Synthesize all these different views into a single vision as acute as that of a dragonfly. Finally, express your judgment as precisely as you can, using a finely grained scale of probability.

the further we move in distance, the more general and abstract our perspective and our interpretation become; and the further we move from our own perspective, the wider the picture we are able to consider

What’s more, when Grant plotted total revenue over the three months against employees’ scores on the 1-to-7 scale, he found a distinct, and revealing, pattern. Indeed, revenue peaked between 4 and 4.5—and fell off as the personality moved toward either the introvert or extravert pole. Those highest in extraversion fared scarcely better than those highest in introversion, but both lagged behind their coworkers in the modulated middle.31 “These findings call into question the longstanding belief that the most productive salespeople are extraverted,” Grant writes.32 Instead, being too extraverted can actually impair performance, as other research has begun to confirm. For example, two recent Harvard Business Review studies of sales professionals found that top performers are less gregarious than below-average ones and that the most sociable salespeople are often the poorest performers of all.33 According to a large study of European and American customers, the “most destructive” behavior of salespeople wasn’t being ill-informed. It was an excess of assertiveness and zeal that led to contacting customers too frequently.34 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.* The answer, though, isn’t to lurch to the opposite side of the spectrum. Introverts have their own, often reverse, challenges. They can be too shy to initiate and too timid to close. The best approach is for the people on the ends to emulate those in the center. As some have noted, introverts are “geared to inspect,” while extraverts are “geared to respond.”35 Selling of any sort—whether traditional sales or non-sales selling—requires a delicate balance of inspecting and responding. Ambiverts can find that balance. They know when to speak up and when to shut up. Their wider repertoires allow them to achieve harmony with a broader range of people and a more varied set of circumstances. Ambiverts are the best movers because they’re the most skilled attuners. For most of you, this should be welcome news. Look again at the shape of the curve in that second chart. That’s pretty much what the distribution of introverts and extraverts looks like in the wider population.36 A few of us are extraverts. A few of us are introverts. But most of us are ambiverts, sitting near the middle, not the edges, happily attuned to those around us. In some sense, we are born to sell.

It's clear by now that the problem of language evolution is completely intractable when you approach it from the perspective of a single discipline. For all the salient questions to be answered, the multidisciplinary nature of the field will have to become even more so. So far, it has taken years for individuals in different departments to start talking, to develop research questions that make sense for more than one narrow line of inquiry, and to start to understand one another's points of view. The field of language evolution needs students who can synthesize information from neuroscience, psychology, computer modeling, genetics, and linguistics. The more this happens, the richer and wider the field will become, instead of devolving around one or two theoretical issues.

The current ethnicity-stressing and monocultural religious education is likely to narrow the perspectives and attitudes of SGKA young people to different cultures and to the values of the wider society by educating them with only a Korean world view.8

Old souls have common traits and characteristics that define who they are. Below are only a few of many; see if you can identify with any of them. Age—Have always felt older than their chronological age. Nonjudgmental—Have a high degree of understanding of people’s behavior and are very tolerant of others. Ethical—Have an inherited compass of knowing right from wrong. Confident—Have a knowing and reassurance in what they believe. Selfless—Are concerned more for others than themselves, and are always giving. Common sense—See things in this world with a wider and wiser perspective. Easygoing—Are very likable and enjoy being with people. Concerned—Feel deeply for people. Not resentful—Not jealous of others’ successes, talents, or achievements. Educated by life—Are able to learn life lessons much easier than others. Calm—Remain rational in harrowing situations. Career—Have an occupation that rescues, or on their own try to help people.

In any competitive environment in which there are winners or losers, the person who has the wider, more global perspective will inevitably prevail. The reason is simple: such a person will be able to think beyond the moment and control the overall dynamic through careful strategizing.

Midwest Book Full Review It's unusual to find a political and supernatural thriller so intrinsically woven into current issues about the fabric of American society that its fiction bleeds into a cautionary nonfiction tale, but Robert Hamilton's Crux: A Country That Cannot Feed Its People and Its Animals Will Fall represents such an achievement. Its saga of race, food security, violence and prejudice from religious and social circles alike, and the vulnerability of the American food supply chain provides a powerful story that holds many insights, perspectives, and warnings for modern-day readers concerned about this nation's trajectory. Readers who choose the story for its political and supernatural thriller elements won't be disappointed. The tale adopts a nonstop staccato, action-filled atmosphere as a series of catastrophes force veterinarian Dr. Thomas Pickett to move beyond his experience and objectives to become an active force in effecting change in America. How (and why) does a vet become involved in political scenarios? As Dr. Pickett becomes entangled in pork issues, kill pens, and a wider battle than that against animal cruelty, readers are carried into a thought-provoking scenario in which personal and environmental disasters change his upward trajectory with his new wife and their homestead. As Dr. Pickett is called on stage to testify about his beliefs and the Hand of God indicates his life and involvements will never be the same, readers receive a story replete in many social, spiritual, and political inquiries that lead to thought-provoking reflections and insights. True miracles and false gods are considered as he navigates unfamiliar territory of the heart, soul, and mind, coming to understand that his unique role as a vet and a caring, evolving individual can make a difference in the role America plays both domestically and in the world. From the Vice President's involvement in a national security crisis to the efforts to return the country to "its true Christian foundations," Robert Hamilton examines the crux of good intentions and beliefs gone awry and the true paths of those who link their personal beliefs with a changing political scenario. Whose side is God on, anyway? These and other questions make Crux not just a highly recommended read for its political thriller components, but a powerful social and spiritual examination that contains messages that deserve to be inspected, debated, and absorbed by book clubs and a broad audience of concerned American citizens. How do you reach hearts and minds? By producing a story that holds entertainment value and educational revelations alike. That's why libraries need to not only include Crux in their collections, but highlight it as a pivot point for discussions steeped in social, religious, and political examination. There is a bad storm coming. Crux is not just a riveting story, but a possible portent of a future America operating in the hands of a dangerous, attractive demagogue.

When we have a wider perspective, we are also less likely to spend our time lost in self-referential thoughts, ruminating

We must have a sense of proportion and a wider perspective. Then we will not feel despair when we see these sad things.

I open the door wider and step off to the side to allow Chance to walk in further. I may or may not peruse his backside as he walks past me. I admit to nothing. But, god, it is just as spectacular as the front of him.

COLM O’GORMAN: I feel very, very strongly from my own professional perspective that if any organisation is seeking to advance the human rights of any group of individuals or population, it’s incredibly important that their positions are fully informed by an engagement with that population and with those people. So rights holders’ participation, and active rights holders’ participation, is incredibly important. And ensuring that your campaign and your calls are representative, and reflect what that rights-holder group actually want, as opposed to your assessment of it, even if you’re a member of that group, is absolutely vital. I think it’s fair to say that there was a disconnect between the case that was presented for civil partnership and the lived reality for LGBT people. Now, I don’t know if that was GLEN’s fault or even their responsibility – GLEN are GLEN, you know, they were an organisation doing a piece of work, and their structure is their structure, and their constitution is the way that they’re constituted, but I do think that there needed to be more of a considered engagement with the LGBT community in all of its diversity, you know? And it’s not white, middle-class, male, single, with concerns about pensions and inheritance and income tax and property. Those are very real concerns for people, but they’re very limited. They deny the reality of huge numbers of people. Absolutely women, and men who aren’t concerned with that. Again, it’s been really interesting in the context of the whole debate that we’ve had on prejudice [in early 2014] that you know one of the things that I think was most valuable about what Rory was certainly saying, and it’s something I feel very strongly too – prejudice is nobody’s dominion. Look at this community. Look at how this community treated lesbians. Look at the view of lesbians in this community. Or transgender people particularly. There’s no point in imagining or pretending that the LGBT community would be very different from wider society, and that power and influence wouldn’t be almost automatically in the hands of educated, middle-class, middle-aged men. That’s the way the world has been. And it’s changing thankfully, but it’s the way the world has been.

Many of us have become refugees,” the Dalai Lama tried to explain, “and there are a lot of difficulties in my own country. When I look only at that,” he said, cupping his hands into a small circle, “then I worry.” He widened his hands, breaking the circle open. “But when I look at the world, there are a lot of problems, even within the People’s Republic of China. For example, the Hui Muslim community in China has a lot of problems and suffering. And then outside China, there are many more problems and more suffering. When we see these things, we realize that not only do we suffer, but so do many of our human brothers and sisters. So when we look at the same event from a wider perspective, we will reduce the worrying and our own suffering.” I was struck by the simplicity and profundity of what the Dalai Lama was saying. This was far from “don’t worry, be happy,” as the popular Bobby McFerrin song says. This was not a denial of pain and suffering, but a shift in perspective—from oneself and toward others, from anguish to compassion—seeing that others are suffering as well. The remarkable thing about what the Dalai Lama was describing is that as we recognize others’ suffering and realize that we are not alone, our pain is lessened. Often we hear about another’s tragedy, and it makes us feel better about our own situation. This is quite different from what the Dalai Lama was doing. He was not contrasting his situation with others, but uniting his situation with others, enlarging his identity and seeing that he and the Tibetan people were not alone in their suffering. This recognition that we are all connected—whether Tibetan Buddhists or Hui Muslims—is the birth of empathy and compassion. I

Happiness comes down to adjusting your perspective and being willing to open your eyes, mind, heart, and soul a little wider to see your world through a new, improved lens.

Their positions are part of a wider worldview that legitimizes any effort to abolish Palestinian national resistance nor that of Arabs against their dictatorial regimes. The lack of a radical anti-imperialist perspective, let alone an approach of anti-capitalist globalization, is in line with their support of US imperial interests in the region and Israel’s role as their enforcer. The Zionist Left wholeheartedly backs the US war against “Islamic terror,” which enables Israel to escalate its military involvement against “refusing” states and resistance movements in the Middle East. The current warmongering by the Israeli security and political establishments against Iran (and Syria and Lebanon) has gained the support of a wide strata of Israeli society. The Zionist Left shares this perspective of a continuous threat to the “security” of the state and has largely internalized it. Hence, no Left movement will be there to resist the disastrous war when it comes.

In group settings, stay on the alert for signs of discord and discontents as well as the opposite: pressures on individuals to conform, cohere, cooperate, and put on a cheerful face. You won’t get divergent thinking and unique perspectives unless you modify the culture to allow a wider range of voices to permeate. Support every measure that reduces the tendency of group members to follow the loudest, most popular, most talkative, or most distinguished. Let the best ideas arise from anyone, anywhere.

In 1884, Edward H. Clarke, a physician and one of Pickering’s Harvard colleagues, published Sex and Education. In this book, Clarke maintained that both physical and educational exertion came with a heavy price for women, including, but not limited to, uterine disease, hysteria, chorea (an involuntary movement disorder), increased menstrual cramps and hemorrhaging, along with “a dropping out of maternal instincts, and an appearance of Amazonian coarseness and force.” For that reason alone, Clarke contended that women should be kept inside. His reasoning was twofold. First, from a physiological perspective, Clarke—whose medical specialty was in hearing disorders and the physiology of the ear—argued that women have wider pelvises, which when mounted with the weight of the body cause their thighs to splay out, making standing and walking more difficult (and thus more taxing) than it is for men. Second, he maintained that the development of a woman’s ovaries and uterus, particularly during her teens and twenties, was such an exhausting physical feat unto itself that the body could not tolerate any additional stress, particularly when it came to exercise and “outdoor pursuits.” As a result, Clarke advocated fewer physical and intellectual demands for women overall and total bed rest during the weeks of their periods. A failure to do so, he concluded, would undoubtedly cause a woman to lose “her feminine attractions, and probably also her chief feminine functions.

The Transcendental Meditation Foundation, which taught me to meditate, conducted an experiment in Washington to evaluate the effects of concentrated meditation on that city’s crime figures. They got a group of people, ranging from a few hundred to a thousand, to meditate in a hotel, to see if this would impact the behavior of the wider community. From a cynical perspective, it was a bold experiment to embark upon. Why would a bunch of … I’m going to assume hippies, sitting still in a room thinking a word change the way a criminal outside in Washington would behave? In fact who funded this madness? It makes no material sense. “We are living in a material world and I am a material girl,” sang Madonna. And she’s right, it is and she is. Quantum physicist John Hagelin was one of the scientists behind this experiment. I’ve chatted to him about meditation and asked for neurological data that advances meditation beyond an esoteric practice for bearded wizards in the Himalayas. Transcendental Meditation, though, was actually brought to the West by a bearded wizard from the Himalayas. Known as the Maharishi, you might recognize him from “the sixties,” when he was at the epicenter of a countercultural explosion, perched cross-legged on a flower-strewn stage with the Beatles. The technique of TM that the Maharishi taught them is the type of meditation that I use. Hagelin describes it as a tool to get “beyond thought to the source of thought.” When scanned in a meditative state, the brain behaves in a tangibly distinct electrophysiological way. It’s a fourth state of consciousness. Awake, asleep, dreaming, and the meditative state. There is some distance to traverse, according to conventional thinking, between meditation producing unusual brainwaves and crime falling in a major metropolis as a result of a group of people practicing it. Over the course of the two-month experiment, crime fell by 23 percent. What’s more, the figure increased in tandem with the number of people practicing. John Hagelin said through meditation we can access “the unity beyond diversity.” That beyond the atomic, subatomic, nuclear, subnuclear, there is a unified field. The results of this experiment suggest that if a significant proportion of a population regularly meditated it will affect consciousness—beyond the people involved. Burglaries, street crime, and violence all fell as a result of the state of consciousness achieved by a group of people inwardly thinking a word until a state beyond thought was reached. That’s weird. It is irrefutable proof that beyond the world that we can currently measure with tools as yet inept for such an advanced task, there is a connection between the apparently separate consciousness of individuals. Consciousness exists beyond your head, between our heads, and it can manifest harmony. That is perilously close to affirmation of a Higher Power. My experiences of meditation began before bearded pajama time, which a friend of mine is encouraging me to describe as a mental breakdown.

Our big problem, as humans, is mistaking this very temporary thing we call ‘me,’ this acquired personality, with our subtle consciousness, which is primordial. We do things to advance the short-term interests of this temporary ‘me,’ even things that involve harming others, thinking that because there is no immediate effect on the temporary ‘me,’ that there will be no effect at all. “But when you step back and view time from a wider perspective, you can see how one human lifetime is like this,” he said as he snapped his fingers. “Just because there is no instant effect doesn’t mean there is no effect at all. All actions have results. How can a negative action give rise to anything but a negative result? Or a positive action give rise to anything but a positive result? “What moves from one lifetime to another with the flow of subtle consciousness isn’t the acquired personality. It isn’t intelligence, a memory, religious views, or race. It isn’t even species.

It seems that often when problems arise, our outlook becomes narrow. All of our attention may be focused on worrying about the problem, and we may have a sense that we’re the only one that is going through such difficulties. This can lead to a kind of self-absorption that can make the problem seem very intense. When this happens, I think that seeing things from a wider perspective can definitely help—realizing, for instance, that there are many other people who have gone through similar experiences, and even worse experiences. This practice of shifting perspective can even be helpful in certain illnesses or when in pain. At the time the pain arises it is of course often very difficult, at that moment, to do formal meditation practices to calm the mind. But if you can make comparisons, view your situation from a different perspective, somehow something happens. If you only look at that one event, then it appears bigger and bigger. If you focus too closely, too intensely, on a problem when it occurs, it appears uncontrollable. But if you compare that event with some other greater event, look at the same problem from a distance, then it appears smaller and less overwhelming.

I have to say, I enjoyed your performance,” he continues, lips curling in a knowing smile. “In the class,” I clarify, teasing. He smiles wider. “That too. You’re right, I think. A man’s perspective on female pleasure will always be at a distance…” “As if he’s watching from across the room?” I can’t resist shooting back. “Exactly.

Gradually, as our perspective deepens, we begin to experience our own lives in the context of a wider purpose. We begin to look at all our melodramas and our desires and our sufferings, and instead of seeing them as events happening within a lifetime bounded by birth and death, we begin experiencing them as part of a much vaster design.We begin to appreciate that there is a wider frame around our lives, within which our particular incarnation is happening. One of the first things that kind of perspective does for us is to calm us down a great deal. The whole game isn’t riding on this one lifetime! Whew! There’s a great feeling of release inherent in that; it removes the anxiety and the sense of urgency. We don’t have to do it all right now—and in fact we see we’re not “doing it” anyway! It’s the lawful continuity of karma and reincarnation flowing through us lifetime after lifetime, kalpa after kalpa. What a relief!

I was not always self-motivated. There were patches (occasions in my twenties and thirties) where my motivation would plummet, often for weeks on end. So, I have been on both sides and have a wider perspective. Based on that, I can tell you there will be several major career reasons why you should motivate yourself and not rely on others to push you. If you are a leader (or a wannabe leader) you must be inspired and fully engaged at work. Because if you don’t motivate yourself, how will you motivate others?

Change comes first from stepping outside the limited information that can be seen from any single place in the system and getting an overview. From a wider perspective, information flows, goals, incentives, and disincentives can be restructured so that separate, bounded, rational actions do add up to results that everyone desires.

They are all of the same thing: our world. But it looks and smells and feels very different depending on which perspective you view it from. The same is true for the people in our lives. And our own problems. A person viewed in the context you encounter them in might seem irrational. But if you zoom out and look at their life in a wider view, their actions might make sense. The same is true of the problems you encounter. Some might not seem solvable in the narrow view that is our mind’s default. But, if you change your perspective, if you step back and see the bigger picture, you may find a breakthrough. With your nose in the ground, you can’t see a passage through the mountains. Climbing a mountain, you can’t see the ocean beyond. In the air, you might spot the sea, but you might miss the dangers lurking on the ground. Perspective is a powerful thing.

Consider its power through a real-world application of perspective. How does the world look? What is it made of? If you plant your nose in the ground, you get one perspective. Fly above it in a helicopter, you get another perspective. Launch into space in a rocket, and you gain yet another perspective. They are all of the same thing: our world. But it looks and smells and feels very different depending on which perspective you view it from. The same is true for the people in our lives. And our own problems. A person viewed in the context you encounter them in might seem irrational. But if you zoom out and look at their life in a wider view, their actions might make sense. The same is true of the problems you encounter. Some might not seem solvable in the narrow view that is our mind’s default. But, if you change your perspective, if you step back and see the bigger picture, you may find a breakthrough. With your nose in the ground, you can’t see a passage through the mountains. Climbing a mountain, you can’t see the ocean beyond. In the air, you might spot the sea, but you might miss the dangers lurking on the ground. Perspective is a powerful thing.

What went wrong? Lasko and his team spent ages thinking about risk, but they never shifted their perspective from thinking of the Great Chicago Fire Festival as a unique project to seeing it as “one of those”; that is, part of a wider class of projects. If they had, they would have spent time thinking about live events. How do they fail? One common way is equipment failure. Mics don’t work. Computers crash. How is that risk mitigated? Simple: Identify essential equipment, get backups, and make contingency plans. That kind of analysis is dead easy—but only after you have shifted to the outside view. Notice that risk mitigation does not require predicting the exact circumstances that lead to disaster. Jim Lasko didn’t need to identify when and how the ignition system would fail, only recognize that it could. And have a Plan B if it did. Recall what Benjamin Franklin wrote in 1758: “A little neglect may breed great mischief.” This is why high safety standards are an excellent form of risk mitigation and a must on all projects. They’re not just good for workers; they prevent little things from combining in unpredictable ways into project-smashing black swans.

Tracking is noticing all the little things that go on while someone is talking, especially the things that aren't being talked about. It is knowing how to read these as clue's to the speaker's present experience and meanings. . . The therapist has this two-fold task: to be in the world of the client, in all the usual ways, and at the same time, to be outside that world, able to see it from a wider perspective.

In any competitive environment in which there are winners or losers, the person who has the wider, more global perspective will inevitably prevail.

In a dark room that is lined with concrete, if a small hole is made, the darkness will no longer be all-consuming. In a similar way, if we keep chipping away and breaking down the walls of old conditioning that confine us, more light will get in and we will be able to see the outside world with a wider and clearer perspective.

Change comes first from stepping outside the limited information that can be seen from any single place in the system and getting an overview. From a wider perspective, information flows, goals, incentives, and disincentives can be restructured so that separate, bounded, rational actions do add up to results that everyone desires. It’s amazing how quickly and easily behavior changes can come, with even slight enlargement of bounded rationality, by providing better, more complete, timelier information.

We actually have a misperception of reality. And what we're doing through meditation is training in being able to perceive reality correctly. Enlightenment is perceiving reality with an open, unfixated mind, even in the most difficult circumstances... You could say it's as if we are in a box with a tiny little slit. We perceive reality out of that little slit, and we think that's how life is. And then as we meditate - if we train in gentleness, and if we train in letting go, if we bring relaxation as well as faithfulness to the technique into the equation; if we work with open eyes and with being awake and present, and if we train that way moment after moment in our real life - what begins to happen is that the crack begins to get bigger, and it's as if we perceive more. We develop a wider and more tolerant perspective. It might just be that we notice that we're sometimes awake and we're sometimes asleep; or we notice that our mind goes off, and our mind comes back. We begin to notice - the first big discovery, of course - that we think so, so much. We begin to develop what's called prajna, or "clear wisdom." With this clear wisdom, we are likely to feel a growing sense of confidence that we can handle more, that we can even love more. Perhaps there are times when we are able to climb out of the box altogether. But believe me, if that happened too soon, we would freak out. Usually we're not ready to perceive out of the box right away. But we move in that direction. We're becoming more and more relaxed with uncertainty, more and more relaxed with groundlessness, more and more relaxed with not having walls around us to keep us protected in a little box or cocoon. Enlightenment isn't about going someplace else or attaining something that we don't have right now. Enlightenment is when the blinders start to come off. We are uncovering the true state, or uncovering buddha nature. This is important because each day when you sit down, you can recognize that it's a process of gradually uncovering something that's already here. That's why relaxation and letting go are so important. You can't uncover something by harshness or uptightness because those things cover our buddha nature. Stabilizing the mind, bringing out the sharp clarity of mind, needs to be accompanied by relaxation and openness.

As noted before, bare attention is impartial, nonjudgmental, and open. It is also deeply interested, like a child with a new toy. The key phrase from the Buddhist literature is that it requires “not clinging and not condemning,” an attitude that Cage demonstrated with regard to the car alarms, that Winnicott described in his “good enough mothering” notion, that Freud counseled for the psychoanalyst at work, and that meditation practitioners must develop toward their own psychic, emotional, and physical sufferings. The most revealing thing about a first meditation retreat (after seeing how out of control our minds are) is how the experience of pain gives way to one of peacefulness if it is consistently and dispassionately attended to for a sufficient time. Once the reactions to the pain—the horror, outrage, fear, tension, and so on—are separated out from the pure sensation, the sensation at some point will stop hurting. The psychoanalyst Michael Eigen, in a paper entitled “Stones in a Stream,” describes his own first mystical experience in just these characteristic terms: I remember once being in emotional agony on a bus in my 20’s. I doubled over into my pain and focused on it with blind intensity. As I sat there in this wretched state, I was amazed when the pain turned to redness, then blackness (a kind of blanking out), then light, as if a vagina in my soul opened, and there was radiant light. The pain did not vanish, but my attention was held by the light. I felt amazed, uplifted, stunned into awareness of wider existence. Of course I did not want the light to go away, and was a bit fearful that it would, but above all was reverence, respect: it could last as long as it liked, and come and go as it pleased. It was an unforgettable moment. Life can never be quite the same after such experiences.9 This kind of experience can truly come as a revelation. When we see that staying with a pain from which we habitually recoil can lead to such a transformation, it makes us question one of our basic assumptions: that we must reject that which does not feel good. Instead, we discover, even pain can be interesting.

Passage Four: From Functional Manager to Business Manager This leadership passage is often the most satisfying as well as the most challenging of a manager’s career, and it’s mission-critical in organizations. Business mangers usually receive significant autonomy, which people with leadership instincts find liberating. They also are able to see a clear link between their efforts and marketplace results. At the same time, this is a sharp turn; it requires a major shift in skills, time applications, and work values. It’s not simply a matter of people becoming more strategic and cross-functional in their thinking (though it’s important to continue developing the abilities rooted in the previous level). Now they are in charge of integrating functions, whereas before they simply had to understand and work with other functions. But the biggest shift is from looking at plans and proposals functionally (Can we do it technically, professionally, or physically?) to a profit perspective (Will we make any money if we do this?) and to a long-term view (Is the profitability result sustainable?). New business managers must change the way they think in order to be successful. There are probably more new and unfamiliar responsibilities here than at other levels. For people who have been in only one function for their entire career, a business manager position represents unexplored territory; they must suddenly become responsible for many unfamiliar functions and outcomes. Not only do they have to learn to manage different functions, but they also need to become skilled at working with a wider variety of people than ever before; they need to become more sensitive to functional diversity issues and communicating clearly and effectively. Even more difficult is the balancing act between future goals and present needs and making trade-offs between the two. Business managers must meet quarterly profit, market share, product, and people targets, and at the same time plan for goals three to five years into the future. The paradox of balancing short-term and long-term thinking is one that bedevils many managers at this turn—and why one of the requirements here is for thinking time. At this level, managers need to stop doing every second of the day and reserve time for reflection and analysis. When business managers don’t make this turn fully, the leadership pipeline quickly becomes clogged. For example, a common failure at this level is not valuing (or not effectively using) staff functions. Directing and energizing finance, human resources, legal, and other support groups are crucial business manager responsibilities. When managers don’t understand or appreciate the contribution of support staff, these staff people don’t deliver full performance. When the leader of the business demeans or diminishes their roles, staff people deliver halfhearted efforts; they can easily become energy-drainers. Business managers must learn to trust, accept advice, and receive feedback from all functional managers, even though they may never have experienced these functions personally.

We are to implement Jesus’ unique achievement. This perspective should open the Gospels for us in a whole new way. Everything that we read there tells us something about the foundation upon which we are called to build. Everything, therefore, gives us hints about what sort of a building it is to be. As Jesus was to Israel, so the church is to be for the world. But, you say, Israel was, ex hypothesi, the unique people of God, called to be the light of the world, the city on the hill that cannot be hidden. The people we minister to, the people we work with, our colleagues in the computing science laboratory or the fine arts department, the people who serve us in the grocery store or who work in the power station, are not first-century Jews. How can we summon them as Jesus summoned his contemporaries? How can we challenge them in the same way? What is the equivalent? What is the key to help us to translate Jesus’ message into our own? The key is that humans are made in the image of God. That is the equivalent, on the wider canvas, of Israel’s unique position and vocation. And bearing God’s image is not just a fact, it is a vocation. It means being called to reflect into the world the creative and redemptive love of God. It means being made for relationship, for stewardship, for worship—or, to put it more vividly, for sex, gardening and God. Human beings know in their bones that they are made for each other, made to look after and shape this world, made to worship the one in whose image they are made. But

Securing publication of Saints, Slaves, and Blacks proved most challenging. Five different presses rejected the manuscript. Ultimately, Greenwood Press—a small academic press based in Westport Connecticut—accepted it. Once in print, the volume garnered minimal exposure due in part to limited promotion. Outrageously overpriced, the book’s primary market was university and public libraries. When its limited print run sold out, the volume went out of print—this occurring a mere five years following publication. Reissue of Saints, Slaves, and Blacks in a relatively inexpensive paperback edition is intended to make it available to a wider audience. Such a reprint is also timely in that 2018 marks the fortieth anniversary of the lifting of the priesthood and temple ban. The volume deserves republication for an even more important reason. When first published, Saints, Slaves, and Blacks provided a unique, albeit controversial, perspective relative to the origins of black priesthood denial. Its central thesis that the ban emerged largely as the byproduct of Mormon ethnic whiteness initially articulated in the Book of Mormon and Pearl of Great Price was provocative. Building on these scriptural proof-texts, nineteenth century Latter-day Saints viewed themselves as a divinely “chosen” lineage—the literal descendants of the House of Israel. They considered their “whiteness” emblematic, indeed proof, of their status as the Lord’s “favored people.” Conversely, Mormons utilized these same scriptures, along with the Old Testament, to prove that black people were members of a divinely cursed race, given their alleged descent from two accursed Biblical counter-figures—Ham, the misbehaving son of Noah, and Cain, humankind’s alleged first murderer. Physical proof of African-American accursed status was

Life is all about perspective. That's why you need to always read more. You need to go beyond the majority, because what you want always matches who you want to become, not who you are at any present moment. A wider perspective encompasses more, and at the end of the journey, you'll find yourself closer to God than to your fellow humans, although more capable of accepting them. The path towards patience, acceptance and enlightenment is always a one way road in the expansion of consciousness. For ever new country you encounter, the previous becomes, by comparison, easier to comprehend. For every reincarnation you face, the previous existence makes more sense. For every new planet you travel to, the previous, albeit decadent and immoral, becomes more comprehensive. We are never meant to accept, but to develop in comprehension, and along the process become better tomorrow than yesterday.

Compassion, in its essence, is neutral. It’s holistic that way, and powerful because it yields a much wider perspective free of judgment or stress of any kind. We use it all the time in our work the way we’re always studying humanity intensely — always walking in someone else’s shoes, feeling the seams in their socks, wounds and elations in their souls.

First of all, you can only see and understand the earlier stages from the wider perspective of the later stages. This is why mature societies were meant to be led by elders, seniors, saints, and “the initiated.” They alone are in a position to be true leaders in a society, or certainly in any spiritual organization. Without them, “the blind lead the blind,

This wider perspective of the throughflow of energy and materials invites us to imagine the economy as a super-organism—think giant slug—that demands a continual intake of matter and energy from Earth’s sources, and delivers a continual stream of waste matter and waste heat into its sinks. On a planet with intricately structured ecosystems and a delicately balanced climate, this begs a now obvious question: how big can the global economy’s throughflow of matter and energy be in relation to the biosphere before it disrupts the very planetary life-support systems on which our well-being depends?

Meditative practices work to shift our perspective from our reactive emotional brain to our more reflective, more evolved higher-brain centers. Getting a “wider perspective,” as the Dalai Lama calls it, is possible by stepping back from our situation to see the bigger picture. Scientists have called this practice “self-distancing,” and it allows us to think more clearly about our problems, as well as to reduce our stress response and our negative emotions. This

The wider perspective leads to serenity and equanimity.

We must have a sense of proportion and a wider perspective. Then we will not feel despair when we see these sad things.” (this page)

One reason that so many people today say, “I believe in spirituality, but not in religion,” is that the products of the human spirit, the various religious traditions, can so easily become warring sects if not brought within a wider, more reasoned perspective. Unitarian Universalism offers the opportunity not only to deepen one’s personal spirituality through dialogue, but to do so in a context where “the guidance of reason and the results of science” are honored.

Learn to view life from a wider perspective. Sometimes you have to persevere through short-term pain to experience long-term pleasure, and sometimes what gives you short-term pleasure creates long-term pain.

Social and legal codes, like their byte-size counterparts, are not neutral; nor are all codes created equal. They reflect particular perspectives and forms of social organization that allow some people to assert themselves – their assumptions, interests, and desires – over others. From the seemingly mundane to the extraordinary, technical systems offer a mirror to the wider terrain of struggle over the forces that govern our lives.

of the limited perspective always includes some additional factors of the background. The entity is then experienced in a wider finite perspective, still presupposing the inevitable background which is the universe in its relation to that entity.

No doubt, there are very negative things, but at the same time there are many more positive things happening in our world. We must have a sense of proportion and a wider perspective. Then we will not feel despair when we see these sad things.

When we look at the news, we must keep this more holistic view. Yes, this or that terrible thing has happened. No doubt, there are very negative things, but at the same time there are many more positive things happening in our world. We must have a sense of proportion and a wider perspective. Then we will not feel despair when we see these sad things.

Understanding the subtle nuances in life allows you to see the world through a wider and different lens. There is a difference between power vs authority.....kindness vs being nice......and being ready for something vs being prepared. Its a deeper mental dive....but also very enlightening.

Life is all about perspective. That's why you need to always read more. You need to go beyond the majority, because what you want always matches whom you want to become, not who you are at any present moment. A wider perspective encompasses more, and at the end of the journey, you'll find yourself closer to God than to your fellow humans, although more capable of accepting them. The path towards patience, acceptance and enlightenment is always a one way road in the expansion of consciousness. For every new country you encounter, the previous becomes, by comparison, easier to comprehend. For every reincarnation you face, the previous existence makes more sense. For every new planet you travel to, the previous, albeit decadent and immoral, becomes more comprehensive. We are never meant to accept, but to develop in comprehension, and along the process become better tomorrow than yesterday.

Out of ignorance and lack of wider perspective, we deliberately create more problem for ourselves

Time always moving. From past we can learn something. But important is future-because future yet to come. Future in our hands But out of ignorance, and also lack of wider perspective, often our action brings bad result, with painful consequences.

We are approaching wise mind when we begin to feel compassion and concern for ourselves. We become willing to take our time and consider our options. We start to think of long-term consequences of our actions, and the short-term relief we crave feels less compelling. A wider perspective opens and our intuition gets engaged. We begin to consider our values as we get closer to a decision. We may even feel less fearful of not getting immediate relief from emotional pain and more able to tolerate not getting the outcome we want.