WordToTheWise"You don't become safe by being castrated." Try Audible's free 30-day trial and enjoy 2 free audiobooks here: amzn.to/2MRvzxL Check out Jordan Peterson's latest book "Beyond Order": amzn.to/3HEaTRh
How To Beat Fear And Anxiety | Jordan Peterson Life Advice youtu.be/bb9g9mtDHZo ▂▂▂▂▂▂▂▂▂▂▂▂▂
➤➤Transcript (partial): Part of spiritual development is to recognize the Satanic tendencies that characterize you and to fully wrestle with them and to— and to integrate them. That's the thing. It's—it’s not so much to cast them away. It's to transmute them, you know. And you can see the difference between people who've done that and people who haven't, at least to some degree, because people who haven't integrated the shadow at all are naive. And you can tell that when you look at them and you can tell that when you talk to them. And because they're naive, they're often resentful as well because they get taken advantage of. And someone who's integrated that more, they're dangerous in the—in the martial arts sort of way, which is they're dangerous, but they don't have to be. They don't have to use it because their presence radiates implicit potential for havoc. And that's really necessary. It's one of the things that gives people self-respect. If you're harmless, you're not virtuous. You're just harmless. You're like a rabbit. A rabbit isn't virtuous. It's just... It just can't do anything except get eaten! It's not virtuous. If you're a monster and you don't act monstrously, then you're virtuous. But you also have to be a monster. Well, you see this all the time. Harry Potter is like that, too. It's like he's— he's flawed, he's hurt. He's got evil in him. He can talk to snakes, man. He breaks rules all the time. All the time. He's not obedient at all. But, you know, he has a good reason for breaking the rules. And if he couldn't break the rules, him and his little clique of rule breaking, you know, troublemakers, if they didn't break the rules, they wouldn't attain the highest goal. So it's very peculiar, but it's a very, very, very, very common mythological notion. You know, the hero has to be... The hero has to be a monster. But a controlled monster. Batman is like that, you know? I mean, it's—it's everywhere. It's—it's the story you always hear. If you're going to be a fighter, you have to want to win and you have to want to hurt people. I mean, not for the sake of hurting them. That's what makes you different than an evil person. But you have to have that capacity. You have to develop that. And, you know, that's a step on the way to enlightenment, weirdly enough, because that isn't what people think. People have been fed this diet of pablum, rights and impulsive freedom for so long. There's just an absolute starvation for the other side of the story. There are no rights, technically speaking, without responsibilities. And all we've had for 60 years is a dialog about rights. Well, that leaves a hole on the other side of the story, and it's a hole that— that’s in people's hearts, essentially, because responsibility— well, perhaps that's not more important than rights. Like I said, they're they're part and parcel of the same formula. But it's in responsibility that most people find the meaning that sustains them through life. It's not in happiness. It's not in impulsive pleasure. Those things blow away at the first ill wind. But to adopt the responsibility for your own well-being and to try to put your family together and to try to serve your community and to try to seek for eternal truth and to live them— that's the sort of thing that can ground you in— in your life enough so that you can withstand the difficulty of life. And when you tell people that, especially when you include yourself in the audience, let's say, and you're not finger waving from above...
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You Should Be A Monster | Jordan Peterson MotivationWordToTheWise2022-12-07 | "You don't become safe by being castrated." Try Audible's free 30-day trial and enjoy 2 free audiobooks here: amzn.to/2MRvzxL Check out Jordan Peterson's latest book "Beyond Order": amzn.to/3HEaTRh
How To Beat Fear And Anxiety | Jordan Peterson Life Advice youtu.be/bb9g9mtDHZo ▂▂▂▂▂▂▂▂▂▂▂▂▂
➤➤Transcript (partial): Part of spiritual development is to recognize the Satanic tendencies that characterize you and to fully wrestle with them and to— and to integrate them. That's the thing. It's—it’s not so much to cast them away. It's to transmute them, you know. And you can see the difference between people who've done that and people who haven't, at least to some degree, because people who haven't integrated the shadow at all are naive. And you can tell that when you look at them and you can tell that when you talk to them. And because they're naive, they're often resentful as well because they get taken advantage of. And someone who's integrated that more, they're dangerous in the—in the martial arts sort of way, which is they're dangerous, but they don't have to be. They don't have to use it because their presence radiates implicit potential for havoc. And that's really necessary. It's one of the things that gives people self-respect. If you're harmless, you're not virtuous. You're just harmless. You're like a rabbit. A rabbit isn't virtuous. It's just... It just can't do anything except get eaten! It's not virtuous. If you're a monster and you don't act monstrously, then you're virtuous. But you also have to be a monster. Well, you see this all the time. Harry Potter is like that, too. It's like he's— he's flawed, he's hurt. He's got evil in him. He can talk to snakes, man. He breaks rules all the time. All the time. He's not obedient at all. But, you know, he has a good reason for breaking the rules. And if he couldn't break the rules, him and his little clique of rule breaking, you know, troublemakers, if they didn't break the rules, they wouldn't attain the highest goal. So it's very peculiar, but it's a very, very, very, very common mythological notion. You know, the hero has to be... The hero has to be a monster. But a controlled monster. Batman is like that, you know? I mean, it's—it's everywhere. It's—it's the story you always hear. If you're going to be a fighter, you have to want to win and you have to want to hurt people. I mean, not for the sake of hurting them. That's what makes you different than an evil person. But you have to have that capacity. You have to develop that. And, you know, that's a step on the way to enlightenment, weirdly enough, because that isn't what people think. People have been fed this diet of pablum, rights and impulsive freedom for so long. There's just an absolute starvation for the other side of the story. There are no rights, technically speaking, without responsibilities. And all we've had for 60 years is a dialog about rights. Well, that leaves a hole on the other side of the story, and it's a hole that— that’s in people's hearts, essentially, because responsibility— well, perhaps that's not more important than rights. Like I said, they're they're part and parcel of the same formula. But it's in responsibility that most people find the meaning that sustains them through life. It's not in happiness. It's not in impulsive pleasure. Those things blow away at the first ill wind. But to adopt the responsibility for your own well-being and to try to put your family together and to try to serve your community and to try to seek for eternal truth and to live them— that's the sort of thing that can ground you in— in your life enough so that you can withstand the difficulty of life. And when you tell people that, especially when you include yourself in the audience, let's say, and you're not finger waving from above...
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If you are the legal content owner of any videos used here and would like them removed, please contact wordtothewise.yt@gmail.com. Any infringement was not done on purpose and will be rectified to the satisfaction of all parties.A Reminder To Treat Yourself Better | Jordan Peterson Motivation | 12 Rules For LifeWordToTheWise2023-04-05 | "It's a real existential question for people. It’s like, why the hell should you take care of something as sorry and wretched as you are?" Try Audible's free 30-day trial and enjoy 2 free audiobooks here: amzn.to/2MRvzxL Check out Jordan Peterson's latest book "Beyond Order": amzn.to/3HEaTRh
"You Should Be A Monster" | Jordan Peterson Motivation youtu.be/-gYpCIbZjUQ ▂▂▂▂▂▂▂▂▂▂▂▂▂
➤➤Transcript (partial): Rule number 2 is “treat yourself like you're someone that you care about.” See, I read this piece of work by Jung a long while back. It was a meditation on the injunction to treat your neighbor as—as you would like to be treated, something like that. And what you pointed out, which I really liked, was that that wasn't an injunction to be nice to other people. It was an invitation to reciprocity. It was something like this. It's like you should figure out how you would like to be treated, like you were taking care of yourself, not how you would like people to respond to you. It's more important than that. It's like, imagine you had a child that you really cared for and someone said, well, people will treat this child exactly like you want them to, but you have to figure out what that is. And so then you'd have to sit down for like a month and you'd think, okay, well, how do you want your child to be treated? You don't want everyone just to be nice to him, you know? You want people to challenge him and you want people to discipline him and you want people to tell him when he's wrong. It's like, you don't just want everyone to be nice. That's—that's pathetic. It's pathetic. There's no challenge in that. And so, well, you want to treat other people like you would like to be treated. Well, then you have to figure out how would you like to be treated? And well, you'd like people to fawn all over you and just lay everything at your feet. It's like, no. That's not something you'd wish for for someone that you were taking care of. Then there's an additional problem, which is it's often the case that people will treat other people better than they treat themselves. That happens extremely frequently. So one of the things I pointed out in Chapter 2 was that if you have a dog and you take him to a vet and the vet gives you the prescription medicine, you'll go buy the medicine and you will give it to the dog and you will do it properly. But if you go yourself to a doctor and you get a prescription, there's a 30% chance you won't even pick up the medication. And if you do, there's a 50% chance that you won't administer it to yourself properly. And so I really thought about that when I first came across that statistic, it really—it was another one of those little facts. I thought, “What the hell is up with that?” It's like, you'll do it for your dog. So obviously you'll do it for something you care about and you're conscientious enough so you'll actually do it. So like, why wouldn't you do it for you? Your dog likes you. You know, even your dog would rather that you did, but you don't. And it's not only because they don't take care of themselves. There's some skepticism about doctors, but you could be just as skeptical about the vet. So it's a deep meditation. I would say. And what I've done with these rules is they're very simple rules and they're—they’re kind of comical and tongue in cheek in some ways. But what I've tried to do is like, pull them apart and show what's underneath them and to go down as deep as I possibly can. In Rule 2, it's a bit of a meditation on why people don't like themselves very much, and I think there's two reasons really. And one is that we're—we're fragile and damage able and... ▂▂▂▂▂▂▂▂▂▂▂▂▂
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If you are the legal content owner of any videos used here and would like them removed, please contact wordtothewise.yt@gmail.com. Any infringement was not done on purpose and will be rectified to the satisfaction of all parties.How To Know If Someone is Right For You | Jordan Peterson Relationship AdviceWordToTheWise2022-03-02 | "The best relationships are predicated on attraction, trust and negotiation. And it's constant. You're constantly negotiating to maintain the relationship—to expand it." Try Audible's free 30-day trial and enjoy 2 free audiobooks here: amzn.to/2MRvzxL Check out Jordan Peterson's latest book "Beyond Order": amzn.to/3HEaTRh
➤➤Transcript (Partial): How can you tell if the person you're in a romantic relationship with is the right person to spend the rest of your life with?
Uh, you can't. You actually decide that, rather than discovering it. I might suggest what you might look for on the way to making that decision, all things considered, a certain amount of similarity on the personality dimensions between the two of you is probably to be recommended.
If you differ tremendously in trait conscientiousness, one of you is gonna find the other unbearably rigid, orderly and workaholic oriented. And that person is going to find you dissolute and undisciplined. And those are temperamental differences. And if the gap is large, it's hard to bridge it. Agreeableness, it's the same thing. The warmer person will find the colder, harsher person cruel and unkind, and the cruel and unkind person will find the more agreeable person soft, a pushover and contemptibly unable to stand up for themselves. The extrovert will want to be out partying all the time and the introvert will have had his or her fill of that very rapidly. So you want some temperamental similarity across the major personality dimensions, with the possible exception of trait neuroticism, which is the generalized proclivity to experience negative emotion. I would suggest that a person high in neuroticism seek out someone low or very low, because first of all, neuroticism is one of the best predictors of unhappiness in a relationship.
And so, if you're both high in neuroticism, you're very likely to be unhappy in the relationship and it's highly probable that the person who's higher in neuroticism needs the stabilizing influence of someone who's lower. Then I would say, well—this is based on my clinical observations as well as the experiences of my life. I think it's necessary, or at least highly desirable, that you find the person that you're with sexually attractive, and that's somewhat ineffable. You can be confronted with two people who are, by "objective standards," equally attractive or perhaps equally unattractive, and find yourself very physically attracted to one of them, while the other one will leave you cold, and that's a deep mystery. And I've seen couples try to get along as friends, try to bridge that romantic gap by will, and I haven't really seen it be successful. So I think you need that spark that ignites sexual passion.
Then you have to ask yourself if you can trust the person, if there are activities that you can share with them that would make up a life—if you're oriented in approximately the same direction with regard to your goals, especially important goals, career and children being foremost among them—if you think you could come to some agreement about how the economic resources could be distributed, or at least how that might be negotiated—if you can negotiate with the other person, then again, if you can trust them. And I would say of all those, trust is the most crucial component, maybe followed by the ability to negotiate. The right person is someone you can negotiate with because there's gonna be differences between you and them. There's gonna be differences in your approach. There should be—hopefully there'll be—because that means that the two of you are bringing different skill sets to bear on the problem. That's—means that you have a more diverse range of potential responses, which can be good, but also that there's gonna be conflict. The issue then becomes: can you negotiate through the conflicts and will the other person stick to their negotiated solution?...
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If you are the legal content owner of any videos used here and would like them removed, please contact wordtothewise.yt@gmail.com. Any infringement was not done on purpose and will be rectified to the satisfaction of all parties.IF YOU STAND STILL, YOU FALL BACKWARDS | Jordan Peterson MotivationWordToTheWise2022-02-14 | "To those who have everything, more will be given. From those who have nothing, everything will be taken. It's a warning. Do not stay in one place." Try Audible's free 30-day trial and enjoy 2 free audiobooks here: amzn.to/2MRvzxL Check out Jordan Peterson's latest book "Beyond Order": amzn.to/3HEaTRh
➤➤Transcript (Partial): Time has already got a piece of you, and eventually it's got a taste for you and eventually it's going to eat you.
The problem with being a child is that all you are is potential, and it's really low resolution. You could be anything, but you're not anything. Right, you have to sacrifice the pluripotentiality of childhood for the actuality of a frame.
You choose your damn sacrifice because the sacrifice is inevitable. But at least you get to choose it. It happens to you whether you do it or not. You can either choose your damn limitation or you can let it take you unaware when you're 30, or even worse, when you're 40. And then that is not a happy day. I see people like this, and I think it's more and more common in our culture because people can put off maturity without suffering an immediate penalty. But all that happens is the penalty accrues. And then when it finally hits, it just wallops you because—when you're 25, you can be an idiot. It's no problem. Even when you're out in a job search, it's like, well, you don't have any experience and you're kind of clueless. It's yeah, yeah. You're young. You know, it's no problem. That's what young people are like, but they're full of potential. Okay, well, now you're the same person at 30. It's like, people aren't so thrilled about you at that point. It's like, what the hell have you been doing for the last ten years? Well, I'm just as clueless as I was when I was 22. Yeah, but you're not 22. You're an old infant. Right? And that's an ugly thing, an old infant.
You're a fool when you start something new. And so, if you're not willing to be a fool, then you'll never start anything new. And if you never start anything new, then you won't develop. And so, the willingness to be a fool is the precursor to transformation.
You cannot stand still, because the world moves away from you if you stand still.
What you most want to find will be found where you least want to look. But if you want to put yourself together, then that's exactly where you have to go. Do it haphazardly, a tiny bit at a time and badly, because you can do that. And then you can fix it. You can iterate and fix it. That bad first draft, that's the most valuable thing. And so that's what you need. You need a bad first draft of yourself.
And so you say in your life, well, something grips you and fills you with interest. And you think, well, should I do that? And the answer is, if not that, then something! What if it's a mistake? It's a mistake! Rest assured. What do you know? People are a lot more unhappy when they look back on their lives about the things they didn't do than they are about the mistakes they made while they were doing things. There's redemptive mistakes. And a redemptive mistake would be a mistake that you make when you go out and try to do something. You know, you actually—you think, okay, I'm going to try to do this, and you're not good at it...
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If you are the legal content owner of any videos used here and would like them removed, please contact wordtothewise.yt@gmail.com. Any infringement was not done on purpose and will be rectified to the satisfaction of all parties.Is My Inner Voice Healthy? | Jordan Peterson Life AdviceWordToTheWise2022-02-03 | "You can't find your authentic self merely as a consequence of a journey within, I would say. There's just not enough of you. You have to be informed by the broader social world." Try Audible's free 30-day trial and enjoy 2 free audiobooks here: amzn.to/2MRvzxL Check out Jordan Peterson's latest book "Beyond Order": amzn.to/3HEaTRh
➤➤Transcript (Partial): How can one tell if one's inner voice, judgment or conscience is a healthy one and not a voice that is the result of an unhealthy mind due to past experiences? How do I decide if my inner voice is healthy or not? And how do I maintain it healthily?
Now that's a really interesting question—question of conscience. I frequently, let's say—or yearly—ask my personality class attendees if they heard the voice of conscience—if they had a feeling—an emotion—emotional state, let's say—or a voice that informed them when they had done something ethically wrong and that perhaps made them guilty as a consequence. And it was essentially a universal experience. That's the voice of society within, I suppose. That's one way of thinking about it. The Freudians would think about that as the voice of the superego. Jung—Carl Jung would take that conceptualization somewhat farther. He would have considered it the voice of the self, which is in part, the voice of the ethic that's derived from the broader community, insofar as that ethic is valid, let's say—but also in part, the voice of the more thoroughly developed self that's still striving to be born. One thing you could say is that you experience violations of your conscience when you're not acting like the better person that you could possibly become. And so, to some degree, that's your higher self upbraiding you for failure to develop in the appropriate direction. That seems to me to be a reasonable way of conceptualizing it. Now, one question might be: how error prone is your conscience given that you're not omniscient? I have an endless fascination with the movie Pinocchio. And part of that is because it taught me something very sophisticated about conscience. In that movie, Jiminy Cricket is given divine attributes. He has the same initials as Jesus Christ, for example, and he is deemed the voice of conscience itself by the magical properties of—of Mother Nature, essentially. But in the movie, it's necessary for the puppet who's still wooden-headed and still a marionette whose strings are being pulled by others—it's necessary for the puppet to engage in a dialogue with his conscience because both of them have to inform the other. And that seems to me approximately right, because I certainly saw people in my clinical practice and know people in my private life who seemed to labor under the dictates of a too authoritarian conscience. Maybe that's the internalized voice of a relatively tyrannical father, for example, or exaggerated sensitivity to the moral pressure exerted by the broader social world. You have to attend to your guilt and your self-disgust in your self-contempt and your self-consciousness. You have to understand that the manifestation of those emotions might well indicate a moral failing on your part or a—a lack that needs to be addressed. Well, at the same time, considering that it is not a straightforward matter to deal fairly with yourself and you can be too tormented by your conscience, too rigid, too responsible, take on too much weight onto yourself, deny yourself in a manner that isn't sustainable and so forth, that a moral code, a moral way of being, can become too rigid and—and inflexible, and despite its putative aim upward be something counterproductive. I think most of the way out of that, if there is one, is, well, careful thinking. You have to see what your conscience says. You have to see how you respond. You have to capture that voice and your responses and—and you have to think it through, but most of that is done in dialogue with other people rather than as the...
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➤➤Transcript (Partial): I've talked to lots of business people about leadership, and there's a literature on leadership, but it's not a good literature. It's—it's pretty shallow. Partly 'cause it's not that easy to define leadership and partly 'cause there are different, you know, people have different temperaments and different temperaments can be leaders. They just do it in different ways. Now there's something in common about being a leader, though, and I would say one is that if you're an actual leader, you actually know where you're going. Right? ‘Cause what are you gonna do? Lead people in circles? It's like, maybe they'll follow you, but you're not a leader, you're just a charlatan. So you have to know where you're going, and then you have to be able to communicate that and then people have to trust you. So you actually have to be honest ‘cause people aren't that stupid, at least not for a long period of time. And then where you're going has to have some value because otherwise, why would anyone want to go along with you? And then you might say, well, what—what are the attributes then that make you a leader? And I would say, well, they're characterological, fundamentally. And this is not naive optimism or casual moralizing. It has nothing to do with that. You know, we know, for example, that conscientiousness, the personality trait, is a good predictor of long term success in most occupations, not all, but most. And that one of the things that's associated with conscientiousness is that people keep their word. They're trustworthy. And that's certainly one element of a leader, especially across any reasonable amount of time. You have to be able to trust the person. They can even be harsh, right? It doesn't matter 'cause you can see harsh leaders and kind leaders. But as long as they do what they say they will do, then you can follow them. And you know that the future payoff is—is secure, something like that. So the idea that characterological development is more important to leadership than being a first born, that's a very crucial psychological realization, that it's characterological development that makes you favored of God. You know, and I do think we've forgotten this in many ways because there isn't a lot of emphasis in our education system on characterological development, and that's very, very surprising to me. I think maybe it's partly because in our fractured society, we can't agree on what constitutes a reasonable characterological goal. So we just throw up our hands and don't educate our kids to any degree at all, especially in schools about what an admirable person is like or even let them know that, well, maybe you should actually try to be one. You know, that that's actually the most important possible thing that you could learn. Right. So and I also think and I—I think this is laid out very thoroughly in the biblical stories as well—is that if there are enough people who are admirable, then things work. And if there aren't, then things... things are terrible. You get wiped out. You remember when Abraham is bargaining with God with regards to Sodom and Gomorrah, he—he asks God to save the city if there's like 40 admirable people, right? Respectable—but let's say admirable, right? I don't want to—I don't want to say good, because "good" is being corrupted in some sense by casual usage. I mean, admirable, noble people, right?...
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➤➤Transcript (Partial): You know, I have done my best with every single thing I've talked to you guys about—I have done my best to do what Dostoyevsky does in his novels, which is, I make a proposition, and then I spend months or years trying to figure out if I can take the bloody thing apart—if there's something wrong with it because I want to find out. I want to hit it with a hammer and see if it breaks. And what I've been trying to do is to tell you all the things that I've gathered, let's say, or—or laid out or articulated or discovered over the last thirty years that I have not been able to break with the biggest hammer that I could take to them. And I guess that's the fundamental one, is that I—I believe that the—the idea that lurks in these images, derived from very different cultures... It's the same idea: Life is suffering. Right. Indisputable. What do you do about that? You voluntarily accept it, and then strive to overcome the suffering that's a consequence of that. And you do that for you, and you do that in a way that makes it better for other people, and then that works. And one question might be well, how well does it work? And the answer is: The only way that you can find out is by trying it. That's it. That's the existential element of it. The proof is to be derived by the incarnation of the attitude in your own life. No one can tell you how it will work for you. It's the thing that your destiny is to discover that. And you have to make the decisions to begin with, because you can't do this without commitment. You have to commit to it first. That's the act of faith that—that Kierkegaard was so insistent upon. You have to say: I'm going to act as if being is good. I'm going to act as if truth is the pathway to enlightenment. I'm going to act as if I should pursue the deepest meaning possible in my life. And there's reasons to do none of those. They're real reasons. So it's really a decision. But you can't find out what the consequence of the decision is unless you make the decision. I think the same thing happens when you get married, by the way. If you think you might leave, you're not married. And then you think: well, the marriage didn't succeed. It's like, well, maybe you were never married, because the rule is: you don't get to leave. And there's a reason for that rule. Now, I'm not saying that there aren't situations where there should be exceptions made for that, that's not the point. The point is that there's some games you don't get to play unless you're all-in. And the other thing that's so interesting about being alive is that you're all-in. No matter what you do you're all-in. This is going to kill you. So I think you might as well play the most magnificent game you can while you're waiting, because, do you have anything better to do? Really? Why not pick the best thing possible that you could do? Why not do that? Maybe you could justify your wretched existence to yourself that way. I think you could. That's what it looks like. You know, people find such meaning in the responsibilities they adopt. It stops making them ask questions about what life is for. If you have a newborn child, for example—like, unless you're really in a bad way, psychotically depressed, or maybe your personality really needs some retooling, you stop thinking about anything but ensuring that that baby is doing well. And if someone comes along and asks you an existential question about your commitment to that, the right response is: why are you asking me such stupid questions when this is manifesting...
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➤➤Transcript (Partial): So, your attention, for example, is mediated by unconscious forces. And you know that. You know that perfectly well, and this is another Freudian observation. You know, if you're sitting down to study, for example, your conscious intent is to study. But you know perfectly well that all sorts of distraction fantasies are going to enter the theater of your imagination non-stop and annoyingly. And—and there isn't really a lot you can do about that except maybe wait it out. You'll be sitting there reading and your attention will flicker away. You'll think about, oh I don't know, maybe you want to watch Jane the Virgin on Netflix or something like that. Or maybe it's time to have a peanut butter sandwich. Or you should get the dust bunnies out from underneath the bed. Or it's time to go outside and have a cigarette. Or maybe It's time for a cup of coffee or it's like, all these subsystems in you that would like something aren't very happy just to sit there while you read this thing that you're actually bored by. And so, they pop up and try to take control of your perceptions and your actions non-stop. Maybe you think well, this is a stupid course anyways, why do I have to read this damn paper? And what am I doing in university? And what's the point of life? It's like, you can really—well you can really get going if you're trying to avoid doing your homework and—and then you might think, well what is it in you that's trying to avoid because after all, you took the damn course and you told yourself to sit down. Why don't you listen? Well, because you're—you're a mess. That's basically why. You haven't got control over yourself at all. And no more than I have control over this laptop. Okay, so there's the memory function of the unconscious and there's the dissolutive function—that's an interesting one. The unconscious contains habits, once voluntary, now automatized and dissociated elements of the personality which may lead a parasitic existence. That's an interesting one. I would relate that more to procedural memory, you know, so what you've done is practice certain habits, whatever they might be, let's call them bad habits and you’d like those things to get under control. But you can't. So maybe when you're speaking, for example, you use “like” and “you know” and you say “um” a lot and you've practiced that so you're really good at it and you'd like to stop it, but you don't because you've built that little machine right into your being, right? It's neurologically wired and it's not under conscious control and anything you practice becomes that. It becomes part of you and—and that's another element of the unconscious, a different part. And then there's a creative part which is that, well, you know, you're sitting around and maybe you're trying to write something or maybe you want to produce a piece of art or a piece of music or maybe you're just laying in bed dreaming and you have all these weird ideas, and especially in dreams, it's like what—where do those things come from? And even more strange, one of the things that's really weird about dreams and almost impossibly weird is that you're an observer in the dream. It's like a dream is something that happens to you. Well, you're dreaming it theoretically. So how is it that you can be an observer? It's almost like you're watching a video game or a movie, but you're producing it, at least in principle. Although the psychoanalysts would say well, no not exactly. Your ego isn't producing it. Your unconscious is producing. It's a different thing. It's a different thing. And of course Jung would say, well, it's deeper than that. The collective unconscious might be producing it... ▂▂▂▂▂▂▂▂▂▂▂▂▂
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➤➤Transcript (Partial): It's a barebone story. It's a barebone conceptual framework. It's a barebone "Dasein," to speak in Heideggerian terms. It's like, it's the barebones world that you live in. You're always in one of these worlds. There's no getting out of them. You can move from one to another, but you're always in a world like this. And so, this is the world that you're in. You're somewhere, ‘cause you have to be somewhere. Now, you might not know where that is. Which means that the somewhere that you are is chaotic. In which case, you need to go over your past, in great detail, and figure out where you are. It's like you're lost, right? You’re—you're lost, and the problem with being lost is: when you're lost, you don't know where to go, and the problem with not knowing where to go, is: there's a million places that you could go, and a million places is too many places for you to go, without dying. So, being lost is not good. So you need to know where you are. One of the things that we built online, my partners and I, is this program called "Past Authoring", that helps people lay out, the—the narrative of their past, to break their life down into six stages—"epochs", we call them, and then to identify the emotionally significant moments in each epoch, and to write them out: what happened negatively, what happened positively. What the consequences were, what you derived from it, perhaps what you could have done differently, perhaps what you learned from it, all of that. So that you can narrow in, zero in, on determining precisely where it is that you are right now. And people are often loathed to do that, ‘cause they actually don't wanna know. ‘Cause they'd rather be spread out, in a sort of half-blind manner, in the fog, hoping that the place that they're at is better than it really is, and deluding themselves by remaining vague, than to figure out: "I'm right here, right now, with these specific problems". But it's actually better to do that! Because if you have a set of specific problems, and you've really narrowed them down, and really specified them—then you can probably start fixing them. And you can start fixing them in micro-ways, bit by bit. But, there's no way you can do that without knowing where you are, it's impossible. And you can kinda tell if you don't know where you are. It's quite straightforward. If you are haunted by reveries of the past, for events that are older than approximately 18 months, if they continue to come up in your mind, over and over, in your dreams, over and over, you haven't extracted the world out from your past experiences. The potential is still trapped in the past. And to confront the potential means to confront the Dragon of the Past, and of course, that's terrifying. So for example, maybe you're vague, and ill-informed, and ill-defined, because you were abused very badly, when you were a child, 4 years old, something like that. And maybe you were abused by a family member—’cause that's generally who does the abusing. And so, that just makes it worse. And then, what that means is that you have an implicit hypothesis of malevolent evil that's plaguing you. It's still there—it's trapped in the memories, right? It's trapped in the representational structure. And as an adult, you're now faced with the necessity of articulating that fully, before you have any chance whatsoever of freeing yourself from it. And so, that's no joke. Lots of times people have to go into the past, that's what the psychoanalysts do, and say: look, here, something came along, just bloody well knocked me over, and it isn't even that I repressed it. But sometimes it's not repression... ▂▂▂▂▂▂▂▂▂▂▂▂▂
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➤➤Transcript (partial): What happens if—if you're playing the proper game is that you integrate your emotions underneath your thinking, something like that. So, they're all working in the same direction.
You can make your anxiety work against you or for you. I made a program, called the Future Authoring Program, that I think helps people do that. 'Cause, one of the things you see when you're talking to people and they're trying to solve problems is that they're afraid to face the problem. And so, then, their anxiety is working against them and you can think about it as a—as antagonistic to rationality. But then, I could say, well, why don’t you think for a while about what your life would be like if you didn't face this problem? Because, if you think that through, if you have a problem and you really think through what the consequences are gonna be in three to five years of not facing it, then you're gonna get more afraid of not facing it than facing it. And that's great because then, your anxiety, instead of standing in front of you—instead of you having a dragon that's guarding the path in front of you, well, you have one chasing you down the path from behind. That's a lot more useful. And so... You know, that's just a—a minimal example of the utility of getting your emotions and your—and your thoughts aligned the same way. The same thing happens with aggression. You know, one of the most common reasons that people come and seek psychotherapy, really, is because they're too agreeable. But, what that means is they're not assertive enough. They haven't integrated their capacity for aggression. And so, other people can push them around. And they're very conflict avoidant. And so, the consequences of that across time is that you don't stand up for yourself well enough and you get taken advantage of and that spirals badly downward. And so, partly what you do when you're doing assertiveness training with people is you find out what they're angry about and they're usually angry, if they're not assertive enough, because other people are taking advantage of them or, you could say, because they're not putting their own necessities forward with enough force. It's hard to distinguish between those two things. But, anyways, you get them to talk about what they're angry about—that often makes them cry, often many times—and then, you get them to kind of envision what they would want to have instead, which they're often afraid to do because people are afraid to think about what they want because that makes it more clear when they're not getting it and that's painful, right? Or, maybe, they're afraid of hoping so they won't specify a clear aim. But, anyways, you get them to think about what they might want instead. You get them to think about the costs of not pursuing that and then, you help them develop strategies for integrating their aggression and with their thinking, so that they can come up with a plan to approach the world in a more confident way. So, for example, someone might come to me and say, "I'm being bullied badly at work." And so, then, I'll say, "Well, what are your options? Do you have to put up with it? Well, we'll figure that out cause maybe you do, maybe you don't have options. But here's how to find out. Get your damn CV together, so it's pristine, right? It's ready to go. Get over your fear of a new interview, because people are generally afraid of that. Get over your fear of applying for a new job... ▂▂▂▂▂▂▂▂▂▂▂▂▂
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If you are the legal content owner of any videos used here and would like them removed, please contact wordtothewise.yt@gmail.com. Any infringement was not done on purpose and will be rectified to the satisfaction of all parties.How To Talk To An Audience | Jordan Peterson | Public Speaking TipsWordToTheWise2020-12-30 | "That's my style of lecturing: it's a trapeze act without a safety net, I would say, and that's part of what makes it gripping." You can pre-order Dr. Peterson's latest book "Beyond Order: 12 More Rules For Life" here: amzn.to/3nVw7jD Try Audible's free 30-day trial and enjoy 2 free audiobooks here: amzn.to/2MRvzxL
➤➤Transcript (partial): If you're gonna speak about something, you need to know a lot about it. You need to know three or four times as much as you're gonna speak about at minimum. So, first of all, you have to do your background research. You have to have multiple stories at hand that you can use to illustrate your point, and you have to have a point. You have to organize what you're talking about around a problem. So, before I go onstage to speak on my tour, I always sit for half an hour, some of which involves usually about five minutes of anxiety, and I think—okay, there's a problem I'm trying to address tonight, a central problem or a theme, what is it? Might be courage, it might be responsibility, it might be meaning. That serves as an organizing principle. So that would be the point. And then basically I organize, say, a dozen stories around that, and I—I can kind of arrange them as a journey, and it's a journey that circles the main point. And so I'm trying to explore it to say what I think about courage, let's say, but to take what I'm thinking farther than I've taken it already. And so then I can plot out, you know, little five-minute stories that I have that are associated with courage and then I can talk to the audience, and I would say talk about what you know. Use your personal experience because that's—that's something that you're actually a master of. You can bring in other material but it has to be tied to the real world, through your own experience, otherwise it's not real. It's also very good to speak directly to the audience, to the individuals in the audience, ‘cause I'm always looking at a single person, one after another, and focusing on them, and talking to them just like you'd have a conversation with someone, and that way I can see if they're following along and I'm always listening to the audience. What I really like to hear from the audience is no noise at all, silence, because if the audience, especially, you know, if it's a couple hundred or a couple of thousand people, if the audience is dead silent then I know that I'm on the right track. And the other thing I would say is you're telling stories, so every fact that you relate or every set of facts has to be tied to a story. There has to be a meaningful output, which is something like, why is it important to your life that you know this fact? How is it related to how you're going to conduct yourself moving forward or how you’re going to see the world? ‘Cause that's kind of the essence of meaning. How does this fact change the way you perceive the world or act in the world? That's the meaning of the fact and facts without meaning are dull. So you need to know that. You need to tell the truth. That's for sure. And—I mean, for me my talks are really—they're an attempt to explore a set of ideas in the most truthful way that I can manage, and that's also an adventure because letting yourself speak freely about a topic, you don't always know where it's gonna go. And so—but that also hooks in the audience because they're not—they’re along for the ride, right, and there's a risk. The risk is you might forget where you are, you might lose the thread, you might say something you regret, you might get confused. The talk should be a process of exploration like a journey that you're taking the audience along on. It's the same when you're reading a novel, like a great novel isn't exactly plotted out from beginning to end to begin with. The author is taking himself or herself and you on an intellectual adventure through the—through the character development... ▂▂▂▂▂▂▂▂▂▂▂▂▂
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If you are the legal content owner of any videos used here and would like them removed, please contact wordtothewise.yt@gmail.com. Any infringement was not done on purpose and will be rectified to the satisfaction of all parties.How People Think During Chaos | The Flood | Jordan PetersonWordToTheWise2020-12-16 | "The chaos is hiding in what's irrelevant. And that's a very interesting observation because since the chaos is virtually infinite, where the hell do you put it? Well, you put it in what you ignore." You can pre-order Dr. Peterson's latest book "Beyond Order: 12 More Rules For Life" here: amzn.to/3nVw7jD Try Audible's free 30-day trial and enjoy 2 free audiobooks here: amzn.to/2MRvzxL
➤➤Transcript (Partial): So, okay. So you've got the world parsed up into things that are making you happy when you look at them, things that get in the way that produce negative emotion, and then a whole host of irrelevant things because almost everything’s irrelevant. And that's where all the chaos is hiding. The chaos is hiding in what's irrelevant. And that's a very interesting observation because since the chaos is virtually infinite, it's a real question—is where the hell do you put it? Well, you put it in what you ignore. And you can ignore it as long as it isn't actively interfering with your movement forward. You can assume that it doesn't matter, that it isn't matter, that it doesn't matter. Same thing. All right, so here's the kicker—there's one more class of things that you can run into along the way. And this is where the chaos breaks through. So let's say you're moving from point A to point B and something that you don't expect occurs and it gets in the way. So, let's say that you're living with someone and maybe you kind of like them. You're not married, so you don't like them that much because otherwise you'd ask them to marry you. But anyways, a quarter of you is looking for something better and three quarters of you is half satisfied, something like that, and uh, ‘cause we're ambivalent about such things. And then the person, you discover, or the person, announces that they've been having an affair. Okay, so then how are you supposed to respond emotionally to that? Well, the part of you that wasn't all that committed to the relationship is kind of exhilarated by that, and then the three quarters of you that's half satisfied is hurt and and you're going to exploit that part for sure in the ensuing discussions and not mention the—oh! that's kind of exciting that you've, you know, betrayed me that way. So... So... But the point is—is that you—that's a hole. Now what's happened is a hole has—you have this structure that you're walking on like ice, like the thin ice that you're skating on, and now there's a hole in it. And the hole—we don't even know how deep the hole is, but you know there's a hole there. And so now you're anxious about it, although maybe also a little bit excited because God only knows what's down there. But you don't know what to do with that hole because it could spread very badly on you. It could be that, you know, the whole relationship was a facade and that all your relationships have been facades and that the reason that is is because you're so damn shallow that it's impossible for you to have a relationship that isn't just a facade, and that's partly because you don't pay any attention to other people and it's also partly because you're malevolent and selfish. So that's a nasty thing to discover. Or maybe that's the sort of person that you're attracting, which would make sense, actually, if that's the sort of person that you are. So, there are certain things that you can encounter that basically unglue you, and what happens is that those moments of being unglued travel up that entire hierarchy of presuppositions. It's like, because one of the logical conclusions to being betrayed in a relationship is that you are—that you're truly a bad person. Now, another equally logical conclusion is that the person that you're with is really a bad person, and another logical conclusion is all people are truly bad people. You know? I mean, in macro ways and in micro ways, you can't trust anyone...
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If you are the legal content owner of any videos used here and would like them removed, please contact wordtothewise.yt@gmail.com. Any infringement was not done on purpose and will be rectified to the satisfaction of all parties.Reasons Come First, Answers Come Second | Jim Rohn | Powerful Motivational SpeechWordToTheWise2020-12-09 | "You don't get the answers to do well till you get the reasons. Life has a mysterious way of hanging on to all the answers and only gives them up to the people that are inspired by reasons.” Try Audible's free 30-day trial and enjoy 2 free audiobooks here: amzn.to/2MRvzxL
A speech by Jim Rohn explaining how reasons can change your whole life.
➤➤Transcript (Partial): Mr. Shoaff put it to me this way—he said, “Jim, if you had enough reasons you could do the most incredible things.” I never forgot how he put that. If you have enough reasons. See reasons will change your whole life. Mr. Shoaff said to me, he said, “Mr. Rohn, I think you've got plenty of intelligence, you've got plenty of talent, you've got plenty of ability. Probably what you lack is plenty of reasons.” He said, “I don't think your current bank balance is a true indication of your level of intelligence.” I was happy to hear that. He said, “I think you're much smarter than your present bank balance indicates.” And that turned out to be true. I was much smarter. But of course my first question was: well then why isn't it bigger? And he said, “You don't have enough reasons. You've got enough intelligence, but not enough reasons.” So see, reasons can change your life. Here's what else I found out: reasons come first, answers come second. You don't get the answers to do well ‘till you get the reasons. Life has a mysterious way of hanging on to all the answers and only gives them up to the people that are inspired by reasons. So reasons make the difference in how your life works out. Now what are some of the reasons for doing well? Let's go through a quick list called “reasons for doing well”. First is personal reasons. Some people do well for recognition. Some people do well for respect. Some people do well for the way it makes them feel. They love the feeling of being a winner. Those are good reasons. I have some millionaire friends that keep working. 10, 12 hours a day making more millions. And it's not because they need the money. It's because they need the joy and the satisfaction and the pleasure that comes from being a constant winner. And see, it's not just the money anyway, it's the journey, not the money. Once in a while somebody says to me, “Boy, if I had a million dollars, I'd never work another day in my life.” That's probably why the good Lord sees to it they don't get their million, right. They’d quit! They’d quit! Okay, next is family reasons. Some people do extremely well for other people, and that's powerful. Human beings can greatly affect each other. Sometimes we will do things for somebody else we will not do for ourselves. We’re made that way. I met a man one time who said, “Mr. Rohn, to do all the things I want to do with my family around the world,” he said, “I got to have at least a quarter of a million dollars a year.” I thought incredible! Could a guy's family affect him that much? And the answer is: of course! How fortunate are the people that find themselves greatly affected by somebody for personal achievement? And we are affected. The writer of a recent song said, “If not for you, the winter would hold no spring. Couldn't hear a Robin sing. I just wouldn't have a clue if not for you.” So we can be affected. That might be one of the most stimulating reasons to do well: finding somebody. When Andrew Carnegie died—the wee little Scotsman that built the big steel industry—when he died, they opened up his desk, and in one of the desk drawers they found a slip of paper... ▂▂▂▂▂▂▂▂▂▂▂▂▂
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➤➤Transcript (Partial): It’s unbelievable the degree to which our sanity depends on a functioning sociological structure. And here’s why: Well first of all, you kind of need to know what to do every day. You have to have a routine, because you’re an animal. You know, if you have a dog or a cat—dogs are a really good example of this. Dogs like routine. They like to be walked the number of times a day that they’re supposed to be walked. And they get quite sick, very rapidly, if you don’t routinize their days. Children are exactly the same way. Now you can overdo it, right, but still, you know, you need to know approximately when you should get up. It should be approximately the same every day. You need to know approximately when you’re going to eat; you need to know what you’re going to eat; you need to know who you’re going to eat with; you need to know where to buy your food.
It’s like 80 percent of your life—70 percent of your life, something like that, consists of those things that you do every single day, that you repeat. And those are often the things that people think about as the trivial elements of their life, but one of the things I would like to point out, if you do the mathematics—I did this with a client of mine who was having a hard time putting his child to bed. They were having a fight every night. And I knew by that time that the studies indicate that most parents only spend 20 minutes per day of one-on-one time with their child. Now, the reason for that is that people are busy, and it’s actually not that easy to parse out 20 minutes of one-on-one time. It’s a lot bloody more time than you think. But that’s all there is: 20 minutes. He’s spending like 40 minutes a day fighting with his kid, trying to get the kid to go to bed. And that’s not very entertaining. You know, you think, well, he’s just having a scrap with the kid about going to bed but it’s no, no—if it happens every day, it’s a catastrophe. So you do the math. So we’ll say five hours a week for the sake of argument, just to keep it simple. It’s 20 hours a month. It’s 240 hours a year. That’s six 40-hour work weeks. So that guy was basically spending a month and a half of work weeks doing absolutely nothing but having a wretched time fighting with his son, trying to get him to go to bed. Horrible. Right, that’s just way too much time to spend doing something like that if you want to actually have a positive relationship with someone because it’s just too—it’s just too punishing.
Well, so you need structure, you need predictability, and you need more of it than you think, just to keep you sane. Now if you’re lucky—you can deviate five percent from the norm, or ten percent from the norm, or something like that—carefully and cautiously, as long as the rest of you is all well ordered in a normative manner. You might be able to get away with that, and you might be able to sustain it across time. And people might be able to tolerate you if you do it. Or maybe you’ll get really lucky and you happen to be creative but reasonably well put-together, and people will actually be happy that there’s something idiosyncratic and unique about you. But even under those circumstances, mostly what you want is to have a routine that’s disciplined—that’s predictable—and bloody well stick to it. You’re going to be way healthier, and happier, and saner if you do that.
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➤➤Transcript (Partial): Final rule. It’s called “Pet a cat when you encounter one on the street.” And it's—it's a very—it's the most personal chapter in the book. It's a lot about my daughter. And my daughter was very ill when she was—well, when she was a kid, but particularly when she was a teenager she had a very terrible time of it. She had juvenile rheumatoid arthritis and when she was between the ages of 14 and 16 it first destroyed her hip which had to be replaced and then it destroyed the ankle on her other leg which had to be replaced and she walked around for two years on broken legs and she was taking massive doses of opiates and could hardly stay awake and, like—and she had this advanced autoimmune disease which produced all sorts of other symptoms that were just as bad as the joint degeneration but which are harder to describe. And so it's just bloody brutal. You know, and as a test of your faith, there's almost nothing that's more direct than a serious illness inflicted upon an innocent child. Right? And so, the chapter’s a meditation on that and also on—well, what to do in a situation like that because everyone is going to have a situation like that in some sense, you know, because you'll be faced with illness in the people that you love and in crisis. And so, it's a practical guide to coping with those sorts of things. Like in one of the things you do when you're overwhelmed by crisis is you shorten your time frame. You know, it’s like, you can't think about next month. Maybe you can't even bloody well think about next week or maybe not even tomorrow, you know, because now is just so overwhelming that that's all there is. It’s like, and that's what you do. You cut your time frame back until you can cope with it. And if it's not the next week that you see how to get through then it's the next day and if it's not the next day then it's the next hour and if it's not the next hour then it's the next minute. And you know, people are very, very, very, very tough. And it turns out that if you face things that you can put up with a lot more than you think you can put up with and you can do it without becoming corrupted. And she did recover quite—quite fully. And much as a consequence of her own machinations because she figured out what was wrong with her and then took the necessary steps to fix it, which is nothing short of a bloody miracle, as far as I'm concerned. Anyways, part of the cat bit is—I actually started by talking about our dog who actually died about a year ago but he’s still alive in the book. You know, I let people know ‘cause dog lovers love dogs and if you love cats then they think you don't like dogs, and then they, you know, they don't like you. So I also point out at the beginning of the chapter that, you know, if you want to pet a dog on the street, that's okay too. So you don’t have to get up in arms about it. But—but the idea is that, you know, you have to be alert when you're suffering. You have to be alert to the beauty in life, the unexpected beauty in life and that’s kind of what I was trying to get across with the idea of the cat. And there’s this cat that lives across the street from us called Ginger, and Ginger’s a Siamese cat, and cats really aren't domesticated eh, technically speaking, they’re still wild animals...
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➤➤Transcript: It's not enough, simply, for the library to be there. There needs a certain mediation of the institution. So for example, we could have—there's a piano in the other side of this room. You know, we could say, well, there's a piano here. You're free to play the piano. Ah, but I—I can't play the piano. I don't know the chords and the scales. I haven't—and yet, if I—if I did all that then what I can make happen on the piano is infinitely richer than if i've never learned to play the piano. And I suppose—I suppose when we talk about rescuing the values of the treasure trove— That's discipline as the precondition for freedom. Right? Which is—which is a—which is actually a Nietzschean idea, at least in part—I mean it's older than that. It's the apprenticeship idea. It's that—it's that before you can be a painter who can paint what's beyond mere memory, you have to inculcate that discipline skill, and that a lot of that is painful repetition and hard grinding work. It's the sacrifice of the present for the future. But once you manage that then things open up, and virtually everything you learn of value is like that. It's very, very, very difficult to learn to write and there's arbitrary—"arbitrary" rules that you have to follow and bind yourself to, and while you're learning those rules, the probability that you have any creative freedom to speak of or any facility with the rules is very low. You're a rank beginner. And even to some degree whatever creativity you have is going to have to be stifled while you're passing through that—that keyhole. But if you pass through it, then something massive opens up on the other side, and it is definitely the case that disciplinary institutions, universities, are exactly that—is they're places of guidance and they're places to encourage people to develop the discipline that's necessary to see beyond the discipline. I mean, that's why we have disciplines, right? I mean, the words aren't there by accident. You have to narrow yourself first, and then you can broaden outward, and that's part of the process of maturation, that—that part of the—that's part of the sacrifice of childhood. Say, in childhood you're nothing but potential. But it's not realized and you don't know how to realize it. And so then the question is, well, how do you get to a point where you realize the potential? And the answer is you sacrifice almost all of it to a single direction. This is Nietzsche's commentary on the Catholic Church. He's a great admirer of the Catholic Church, despite the fact that he was also a radical critic of Christianity. See, the thing about the Catholic Church is that it forced everything to be interpreted within a single explanatory framework, and that was a discipline. And once that discipline was established then the disciplined mind could explode in every direction, which is precisely what happened. And so—and that's the thing about growing up is that when you're a teenager and a young adult you have to sacrifice everything you could have been as a child to be the one thing that you're aiming at. But then that opens up and—and the universities are part and parcel of that process. And you need the guidance because the library is too large to wander through it unaided. ▂▂▂▂▂▂▂▂▂▂▂▂▂
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➤➤Transcript (Partial): Thoughts on the Eastern idea of moving away from excessive thinking into the awareness beyond thinking—removing it from the driver's seat to be used more as a tool? Yeah, well... I thought a lot about this in relationship to a couple of ancient ideas—the one Mesopotamian idea—characterization of Marduk who is the highest Mesopotamian deity. It was Marduk who carved up the Goddess of Chaos Tiamat into pieces and made the world out of her pieces. So Marduk is the force that confronts chaos and builds habitable order like the logos in Genesis. And one of Marduk's attributes was that he had eyes all the way around his head. Then there's Horus the Egyptian god who's the famous eye and Horus is really a deification of attention, I would say. And there's a difference between attention and thinking. Like, let me give you an example. So thinking seems to be instrumental, mostly. People also often say to me, “Well what's your—what's your strategy when you go into an interview?” And the answer is—well I don't have a strategy when I go into an interview because I'm there to have a conversation. And I'm not sure where the conversation will go and I'm willing to let it go wherever it goes. I'm not there to sell books although I'm perfectly happy if more books sell because obviously I wrote a book and I want people to read it and there's a whole enterprise behind it and so it's also my responsibility to do the marketing properly but I'm not going to do these interviews to sell books or to promote myself or—I don't have a strategic goal in mind except that I'm going to have a conversation and I'm going to say what I think and take the consequences because I assume that if I say something and I believe it's true then the consequences are as positive as they can be regardless of how they look at the time. And that's an issue of faith because I believe that the habitable order is generated by spoken truth. I believe that; I think that's the truest thing I know. And so I go into the interview—and I did this in my clinical practice and I try to do this when I'm talking to people too—is that, I'm not thinking about where the conversation is going or what point I want to make or what I want the outcome to be—any of that—I just let that go. You know, it's within this broader framework of assuming that the truth is the most effective means of progressing and then I pay attention. And what happens when you pay attention is that, well, you're watching a person. This is a great treatment for social anxiety, by the way, because if you're socially anxious you tend not to pay attention to the person. Pay attention to who you're talking to. Watch them like a hawk. Like, not paranoid or anything like that and not too intently because you make them uncomfortable but intently pay attention to what they're saying, to how they look, to their facial gestures—all of that. Look at their face and watch and listen and try to understand what they're saying... ▂▂▂▂▂▂▂▂▂▂▂▂▂
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➤➤Transcript (Partial): You may know, you may not, that I’m an admirer of Nietzsche. Nietzsche was a devastating critic of dogmatic Christianity—Christianity as it was instantiated in institutions. Although, he is a very paradoxical thinker. One of the things Nietzsche said was that he didn’t believe the scientific revolution would have ever got off the ground if it hadn’t been for Christianity—and, more specifically, for Catholicism. He believed that, over the course of a thousand years, the European mind had to train itself to interpret everything that was known within a single coherent framework—coherent if you accept the initial axioms. Nietzsche believed that the Catholicization of the phenomena of life and history produced the kind of mind that was then capable of transcending its dogmatic foundations, and concentrating on something else. In this particular case, it happened to be the natural world.
Nietzsche believed that Christianity died of its own hand, and that it spent a very long time trying to attune people to the necessity of the truth, absent the corruption, and all that—that’s always part of any human endeavour. The truth—the spirit of truth—that was developed by Christianity turned on the roots of Christianity. Everyone woke up and said, or thought, something like, ‘how is it that we came to believe any of this?’ It’s like waking up one day and noting that you really don’t know why you put a Christmas tree up, but you’ve been doing it for a long time, and that’s what people do. There are reasons Christmas trees came about.
Nietzsche was a critic of Christianity, and also a champion of its disciplinary capacity. The other thing that Nietzsche believed was that it was not possible to be free unless you had been a slave. By that, he meant that you don’t go from childhood to full-fledged adult individuality: you go from child to a state of discipline, which you might think is akin to self-imposed slavery. That would be the best scenario, where you have to discipline yourself to become something specific, before you might be able to reattain the generality you had as a child. He believed that Christianity had played that role for Western civilization. But, in the late 1800s, he announced that God was dead.
You often hear of that as something triumphant, but, for Nietzsche, it wasn’t. He was too nuanced a thinker to be that simpleminded. Nietzsche understood—and this is something I’m going to try to make clear—that there’s a very large amount that we don’t know about the structure of experience—that we don’t know about reality—and we have our articulated representations of the world. Outside of that, there are things we know absolutely nothing about. There’s a buffer between them, and those are things we sort of know something about. But we don’t know them in an articulated way.
Here's an example: You’re arguing with someone close to you, and they’re in a bad mood. They’re being touchy and unreasonable. You keep the conversation up, and maybe, all of a sudden, they get angry, or maybe they cry. When they cry, they figure out what they’re angry about...
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➤➤Transcript (Partial): Anyways, lobsters are creatures that engage in dominance disputes. I think "dominance" is the right way to think about it. Lobsters aren’t very empathic, and they aren’t very social, and so it really is the toughest lobster that wins. What's so cool about the lobster is that, when a lobster wins, he flexes and gets bigger. He looks bigger because he’s a winner. It’s like he’s advertising that. The neurochemical system that makes him flex is serotonergic. You think, well, who cares? What the hell does that mean? I’ll tell you what that means: it’s the same chemical that’s affected by antidepressants in human beings. If you’re depressed, you’re a defeated lobster. You’re like, I'm small, things are dangerous. I don’t want to fight. You give someone an antidepressant, up they stretch, and then they’re ready to take on the world again. Well, if you give lobsters who just got defeated in a fight serotonin, then they stretch out and they’ll fight again. We separated from those creatures on the evolutionary time scale somewhere between 350-600 million years ago, and the damn neurochemistry is the same!
That’s another indication of just how important hierarchies of authority are: they’ve been conserved since the time of lobsters. There weren’t trees around when lobsters first manifested themselves on the planet. What that means is these hierarchies that I've been talking about are older than trees. One of the truisms for what constitutes real, from a Darwinian perspective, is that which has been around the longest period of time, because it’s had the longest period of time to exert selection pressure. Well, we know we evolved and lived in trees something along the order of 60 million years ago. We’re talking 10 times as far back as that for the hierarchy. The idea that the hierarchy is something that's exerted selection pressure on human beings is not a disputable issue. How it’s done it, and exactly what that means, we can argue about. But that sort of biological continuity is just absolutely unbelievable.
I didn't discover this. I read about it, and I talked to my graduate students about it. I used to take them out for breakfast. They were a very contentious, snappy bunch. They were always trying to one-up each other, and they were quite witty. For like six months—until it got very annoying—every time one of them one-upped the other, they’d stretch themselves out and snap their hands. That was very funny. It was really, very funny. So you see this in lobsters, and that's pretty amazing.
One of the other things that's really cool about lobsters is that—let’s say you’ve been top lobster for a long time, but you're getting kind of old, and some young lobster just wails the hell out of you, and so you're all depressed. Your brain is dominant, but you’re a lobster; you don’t have much of a brain. So now what are you going to do? The answer is, well, your brain will dissolve, and then you’ll grow a subordinate brain. Yea. That’s worth thinking about, too, for a couple of reasons....
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➤➤Transcript (Partial): I had an interesting experience the other day. I went to The Keg. I go there because I have food allergies, and they’re very careful with people who have food allergies. The waiter took me to the table. He said that he’d been watching my lectures. That’s a very common experience. He said that he’d had two promotions at The Keg in the past four months because he’d been watching my lectures. I really found that an affecting experience. You might say, well, he’s working as a waiter at The Keg, and there’s nothing particularly heroic about that. I disagree with that, actually, because I don’t care where you’re located.
You can do a hell of a job. I mean that literally. You can take whatever job you have and make it a real nice little piece of absolute misery. Or you can act like a civilized human being and notice that, no matter where you are, there’s a richness and a complexity that’s completely inexhaustible, right at hand. And then you can take that seriously. You can say, well, I happen to be a waiter at The Keg. Perhaps that’s not what I expected—and he’s a young guy—and perhaps that’s not where I want to end up, but it’s not nothing. It’s a rich environment, and I can make it a lot better, if I want to. I can get along properly with my coworkers, and not gossip behind their back. I can treat my customers properly. And if an opportunity comes my way, I can take it, and I can see what happens.
He said that’s what he started doing. Things were working out much better for him. He was in a much better job than he was three months ago. In three months; that’s nothing. That’s a nice trajectory. It’s an uphill trajectory. That’s what you want, really. An uphill trajectory’s actually better than being somewhere good, as far as I’m concerned. One of the things that really makes your life meaningful is the clear realization that you’re heading somewhere better than where you are now. And then it’s even better if you also understand that there’s a direct causal relationship between the things that you’re doing and the steepness of that incline.
I get a lot of letters from people like that. They are most frequently young men, although not always. They say, I’ve been listening to these lectures, and I’ve decided that I’m going to try to take responsibility for my life. I started to stop doing all the stupid things that I know are stupid and that I shouldn’t be doing. I’ve started doing some of the things that aren’t stupid that I know I should be doing. It seems pretty obvious, really, if you think about it. But, obvious though it may be, that isn’t necessarily what people do. And then they write and say, you can’t believe what difference that makes. They’re thrilled about it, and so I’m thrilled about it.
I really don’t experience anything that’s better than a letter like that or a message like that. It’s so good to see things that aren’t so good replaced by something better...
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➤➤Transcript (Partial): Do you have any practical advice on how I can improve my ability to concentrate and pay attention to the world around me? Often the devil's in the details, you know? But, some practical advice is, well, regulate your habits. Try to get up at approximately the same time each morning. I would recommend that you get up approximately when other people get up. So that would be something in the neighborhood of 7:30 or 8 in the morning. Or perhaps earlier or perhaps a little bit later but you want to stabilize that because your circadian rhythms operate more fluidly and your mood is likely to be regulated better if there's islands of stability in your daily routines. Human beings like daily routines just like dogs like daily routines, and so, regulate your sleep. I would say when you get up in the morning, eat breakfast. That's a really important thing to do. I can't tell you how many people I've treated in my clinical practice whose proclivity for emotional instability and depression, anxiety, general hopelessness, emotional pain and gloom and doom, as well as capacity to concentrate, were properly regulated or inhibited or reduced by merely ensuring that they ate a—I would say—a protein and fat rich breakfast, relatively soon after they wake up, and that's especially true if they're stressed. And, as it turns out, that if you stress yourself after a fast, which is of course what you've undertaken if you haven't eaten since the night before, that your body produces enough insulin to deplete the sugar in your blood, and then it's very difficult for you to become regulated properly with regards to your metabolism until you sleep again. And so, regulating your sleep and your breakfast eating habits, in particular, can be a very effective way of regulating your mood and increasing your capacity to concentrate. The other thing I would say is that spending some time scheduling your time is also extraordinarily useful. And so I can tell you a little bit about how to use schedules effectively. So, the first thing I would say is that you should develop a long term plan. You have to set up your vision, like Geppetto when he's looking at the star before Pinocchio's transformation takes place. You have to set up your long term vision—to have some vision of the good towards which you're working, and some vision, perhaps, of the hell that you're avoiding. And then I would say once you set up that vision so that you know how to orient yourself, then you should start designing your days and you can do that very effectively with a calendar like Google Calendar. Many people say well I—I hate using a schedule. Or—I hate using a calendar. And what I would say about that is—is that if you hate using a schedule or a calendar, then you’re probably using it wrong. What you’re doing is using the calendar as an external tyrant...
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➤➤Thumbnail Credits: Photographer: Johannes Haataja Photograph: Dr. Jordan Peterson arriving to Kulttuuritalo, Helsinki for his 12 Rules for Life Tour, Nov. 11. 2018. flickr.com/photos/162025661@N05/39975988683
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➤➤Transcript (Partial): The Greeks had the maxim “know thyself”. How do we come to know ourselves in terms of our personalities, and more importantly, potential? Well, one of the first ways to come to know yourself is to understand that you don’t. You know, you can learn to kind of watch yourself like you’re watching a stranger. But you have to adopt a position—this is a position of radical humility, I would say—humility in two senses. So, one sense would be: humility of recognizing your ignorance. So you have to understand that you don’t know who you are. And that’s not easy to understand, because you think you know, but then you know, you remember you can’t control yourself very well, you’re not very disciplined, you're full of flaws, maybe you don’t know yourself as well as you think. But it’s hard to get low enough to understand how deeply it is the case that you are ignorant about who you are. Now, there’s an upside to that, too, which also is that you’re also ignorant about who you could be. And so, the discovery of that, you know, is some reward for the horror of determining who you actually are. Then I would say, well—then you watch yourself. You watch yourself like you’re watching a stranger. You watch what you say and you listen. You think, well, what sort of person would say that? And how am I reacting emotionally when I’m communicating in that manner? Is that making me feel stronger or weaker? Is it filling me with shame? Is it helping my confidence? Am I laying out a lie? Am I deceiving myself and other people? Am I adopting this personality at parties that is designed to impress and to amuse and it comes across as nothing but self centered narcissism? What are my dark fantasies? What are my aggressive fantasies? What is it that I’m willing to do? What am I interested in so that I’ll spontaneously pursue it? What do I procrastinate about and why? What am I unwilling to do? What do I think is good? What do I congratulate myself for accomplishing? And what do I berate myself for failing to confront and to implement? Those are all incredibly complicated questions and you don’t know the answers to them. So that’s—that’s a start. And then, in terms of potential, well, you’ll discover a little bit more about your potential as you discover who you are, especially the darker parts about yourself, because then you discover your potential for mayhem. There’s some real utility in that. It’s actually something that strengthens you, because the first thing that a realization like that can in fact produce is the ambition to incorporate that dangerousness into a higher order personality, and that can make you implacable. That can make you someone who can say “no” when you need to say “no.” You know? That can make you someone who won’t avoid necessary conflict. And so that’s unbelievably useful. And so that’s one of the potentials that you might discover. The other thing you do to discover your potential is to—well you challenge yourself. You know, it’s like—Rule 4 in my book “12 Rules for Life” is: compare yourself to who you were yesterday and not to who someone else is today, and that’s kind of a good way to start this...
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➤➤Transcript (Partial): First acted out, then represented in ritual—those would be the rituals of sacrifice—then laid out in the story, then turned into a psychological phenomena, so that, now, we’re capable of making sacrifices in abstraction, to conceptualize a future that we want, to let go of the things that are stopping us from moving forward, and to free ourselves from the chains of our original preconceptions. That’s laid out in these old stories, as the optimal pathway of being.
There’s a philosopher of science named Karl Popper—a very sensible and down-to-earth person, who was talking about thinking, and its nature. He thought about thinking in a Darwinian fashion. He said that the purpose of thinking is to let your thoughts die instead of you. It’s a brilliant notion: You can conjure up a representation of yourself. You can conjure up a variety of potential representations of yourself, in the future. You can lay out how those future representations of yourself are likely to prevail or fail. You can cull the potential yous in the future that will fail, and then you can embody the ones that will succeed. You do that while, simultaneously, conjuring up a representation of your current state, and determining for yourself—because of your undo suffering—which elements of your pathetic being need to be given up, so that you can move forward into that future. What is it that you’re aiming at, with that work, and with that sacrifice? That’s the ultimate question. That’s the question I was trying to address, in that writing. What is it that you’re trying to do? You’re trying to improve the future. You believe that the future can be improved. You believe that it can be improved as a consequence of our sacrificial work. So, once again, what are the necessary limits to that? I would say that we don’t know. I would say, as well, that that’s actually something that the entire corpus of Biblical stories is desperately trying to figure out and articulate. We conjured up this remarkable idea: The future exists. We can see it, even though it’s only potential. We can adjust our behaviour, in the present, in order to maximize our probability of success in the future. How best to do that? Well, the idea is something like, don’t hesitate to offer the ultimate sacrifice, if you want the future to turn out ultimately well. Now, obviously, that idea is clothed in metaphysical speculation and religious imagery. But it still remains an intensely practical issue. What is it that you could contract for, let’s say, if you were willing to give up everything about you that’s weak and unworthy?
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Psychological researchers often define personality in terms of five core traits, which can be thought of as stable dispositions that drive behavior. The five-factor model of personality encompasses these basic traits:
The traits, often referred to as the "Big 5," are summed up by the acronyms OCEAN or CANOE. Every individual manifests each of the five broad dimensions of personality to one degree or another, and the infinite variety of ways individuals differ in how the traits are expressed is what makes the study of personality endlessly fascinating. Using questionnaire-based testing, psychologists measure the degree to which each of the traits is individually manifest.
The five-factor model is used to help understand and predict relationships between personality traits and success in social, academic, and professional circumstances. The model has been criticized for its limitations with respect to the number of personality traits evaluated and for the fact that it is a data-driven model and not based on a psychological theory. Proponents of the five-factor model argue that it delivers consistent results and that such a description of personality must come before, not after, a theory of personality.
--- Jordan Peterson's "2017 Personality" videos are a series of lectures recorded from his psychology class taught at the University of Toronto. ▂▂▂▂▂▂▂▂▂▂▂▂▂
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➤➤Transcript (partial): The cause of time is really very much like the cause of a ship in the ocean—cause here’s the ship, you see, and it leaves behind it a wake. The wake fades out and that tells us where the ship has been in just the same way as the past and our memory of the past tells us what we have done. But as we go back into the past, and we go back and back to pre-history and we use all kinds of instruments and scientific methods for detecting what happened, we eventually reach a point where all record of the past fades away in just the same way as the wake of a ship. Now the important thing to remember in this illustration is that the wake doesn’t drive the ship any more than the tale wags the dog. Supposing there’s a neurotic, difficult child–one school of thought is to say, “Well bang him about. Beat him up!” And maybe he’ll change. But then they said, “Oh, no. That’s not fair to the child to beat him up because it was his parents. They didn’t bring him up properly. And so then they say, “Well, punish the parents.” Well the parents say, “Excuse me, but our parents were neurotic too. And they brought us up badly so we couldn’t help what we did.” And so, since the grandparents are dead we can’t get at them. And in any case, supposing we could, we would pass the whole blame back to Adam and Eve in the Garden of Eden. And they say they started all this mess. But then Eve would say, “No! The serpent tempted me and I did eat and it was the serpent’s fault!” So you see, if you insist on being moved, being determined by the past, that’s your game. But the fact of the matter is it all starts right now. But we like to establish our connectivity with the past because that gives other people the impression that we’re sane. If you ask me, then, why am I talking? Well I could say, I’m making a living this way, or I have a message that I want to get across to you. But that’s not the reason. I’m talking for the same reason that birds sing, and for the same reason that the stars shine, is, I dig it. Why do you dig it? Well, I could go on answering all sorts of questions about human motivation and psychology but they wouldn’t explain a thing, because explaining things by the past is really a refusal to explain them at all!
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➤➤Transcript (partial): There’s this idea in Jungian psychology called the circumambulation. Jung had this idea that you had a potential future Self, which would be, in potential, everything that you could be. It manifests itself moment to moment in your present life by making you interested in things. The things that you’re interested in are the things that would guide you along the path, and lead you to maximal development.
It sounds like a metaphysical idea—or a mystical idea, even. But it’s not. It’s really a profoundly biological idea. The idea is something like, ‘well, you’re set up so that you’re automatically interested in those things that would fully expand you as a well-adapted creature.’ There’s nothing radical about that idea. What else could possibly be the case? Unless there’s something fundamentally flawed about you, that is what the situation would be. It’s kind of interesting to think about how that would be manifest moment to moment, but the idea is something like, ‘well, your interest is captured by those things that lead you down the path of development.’ Well, that better be the case.
Ok, so that’s fine. There’s some utility in pursuing those things that you’re interested in—that’s the call to adventure, let’s say. The call to adventure takes you all sorts of places. The problem with the call to adventure is, what the hell do you know? You might be interested in things that are kind of warped and bent. Often it’s the case that, when new parts of the people manifest themselves—and grip their interests, say—they do it very badly and shoddily. So you stumble around like an idiot, when you try to do something new. That’s why the fool is the precursor to the saviour, from the symbolic perspective: you have to be a fool before you can be a master, and if you’re not willing to be a fool, you can’t be a master.
It’s an error-ridden process, and that’s also laid out in the Old Testament stories. The first thing that happens to all these patriarchal figures—when God kicks them out of their father’s house, when they’re like 84—is that they run into all sorts of trouble. Some of it’s social, some of it’s natural, and some of it’s a consequence of their own moral inadequacy. So they’re fools. But the thing that’s so interesting is that, despite the fact that their fools, they’re still supposed to go on the adventure, and they’re capable of learning enough—as a consequence of moving forward on the adventure—that they straighten themselves out across time. It’s something like that.
The circumambulation that Jung talked about was this continual circling, in some sense, of who you could be. You might notice, for example, that there are themes in your life. When you go back across your experiences, you kind of have your typical experience, that sort of repeats itself. There might be variation on it, like a musical theme, but you’re circling yourself, and getting closer to yourself, as you move across time. That’s the circumambulation. Remember that for a second, because we’ll go back to it.
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➤➤Transcript:
Well there isn’t any difference between the fool and someone who’s courageous, right, from an archetypal perspective. Abraham is a fool, obviously, when he starts his adventures. I mean, the story lays it out in that manner. He’s far too old to be leaving home, for example. He’s a late bloomer. You know? And then he has a lot of catastrophic adventures along the way. And certainly you could imagine that had you encountered him when he first encountered the famine in the land of strangers when he first went out, the idea that he had followed his misguided intuitions would have been self-evident.
But, in the Abrahamic stories, there is this call to get out and do.
And that’s it! And the thing is, is that one of the things I’ve learned, to make it concretely, is that I’ve done a lot of different things in my life, and every time I did a new thing I was a fool. I did it badly. I was an imposter. Right? Because when you first start to do something, you don’t know what you’re doing.
But that’s okay. That’s an acceptance of your vulnerability. Right? And your ignorance. That’s humility in some sense—the willingness to be a fool in the land of strangers. That’s it. The willingness to be a fool in the land of strangers. And that’s an act of courage. Because you also reveal your vulnerability to the world by stumbling around. But as long as you’re stumbling forward then you’re going to move forward. Now how do you do that more concretely? You aim at an ideal. You aim at an ideal that’s beyond you. Now maybe you don’t aim to begin with at an ideal that’s so beyond you that you’re crushed by its magnificence. Maybe that’s—that’s too demotivating to move you. But you could at least conceptualize yourself as the you that you are with fewer of the faults that you know of. And that’s a good start. And I also think that’s associated with the idea of humility. Take stock. Figure out how it is that you’re not who you could be. And then move in that direction. But maybe with each slap you’ll straighten up a little bit. Especially if you listen—even to the people who are slapping you—because sometimes they’re the ones who can reveal for you very quickly where it is that you’re weak and insufficient so that you won’t have to be that way in the future.
~ The fool is the precursor to the savior ~ ▂▂▂▂▂▂▂▂▂▂▂▂▂
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Transcript (partial): I started to pay very careful attention to what I was saying. I don’t know if that happened voluntarily or involuntarily, but I could feel a sort of split developing in my psyche. I’ve actually had students tell me that the same thing has happened to them after they’ve listened to some of the material that I’ve been describing to all of you. But I split into two, let’s say.
One part was the old me that was talking a lot, that liked to argue, and that liked ideas. There was another part that was watching that part, just with its eyes opened, and neutrally judging. The part that was neutrally judging was watching the part that was talking, and going, that wasn’t your idea; you don’t really believe that; you don’t really know what you’re talking about; that isn’t true. I thought, hm! That’s really interesting! That was happening to like 95 percent of what I was saying, and then I didn’t really know what to do. I thought, ok, this is strange. Maybe I fragmented, and that’s just not a good thing, at all. It’s not like I was hearing voices, or anything like that.
So then I had this weird conundrum: which of these two things are me? Is it the part that’s listening and saying, no, that’s rubbish; that’s a lie; you’re doing that to impress people; you’re just trying to win the argument. Was that me? Or was I the part that was going about its normal, verbal business? I didn’t know, but I decided that I would go with the critic. And then what I tried to do—what I learned to do, I think—was to stop saying things that made me weak. I mean, I’m still trying to do that. I’m always feeling, when I talk, whether or not the words that I am saying are making me align or making me come apart. I really do think that the alignment is the right way to conceptualize it, because if you say things as true as you can say them, then they come out of the depths inside of you. We don’t know where thoughts come from. We don’t know how far down into your substructure the thoughts emerge. We don’t know what process of physiological alignment is necessary for you to speak from the core of your being. We don’t understand any of that—we don’t even conceptualize that. But I believe that you can feel that.
It’s a shock. You might think, well, do you really want all of that to burn off? Well, there’s nothing left but a little husk—5 percent of you. Well, if that 5 percent is solid, then maybe that’s exactly what you want to have happen.
It’s not self-destructive, because it’s like the diagnosis of an illness. It’s like, if that does happen to be the case for you, to some degree—maybe it’s only 10 percent of you, or maybe it’s 90 percent—well, then coming to terms with that is excellent, because, maybe, you can stop doing it. What would be the downside to that? You’d have to give up your resentment, hatred, and all of that, obviously. That’s annoying, because those emotions are easy to engage in, and they’re engaging, and they have a feeling of self-righteousness with them. But you’re not doing this to put yourself down: you’re doing this to separate the wheat from the chaff and to leave everything that you don’t have to be, behind.
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➤➤Editor: WordToTheWise youtube.com/wordtothewise ▂▂▂▂▂▂▂▂▂▂▂▂▂ [TRANSCRIPT (Partial)] One of the things you see with people, all the time, is that maybe they’re trying to stumble forward, towards their ideal, as poorly defined as it might be, but then they’re afraid, right? They’re afraid about what they might encounter, and that stops them, because fear does stop people. It freezes you, like a prey animal. People move ahead, but then they get afraid, and then they stop moving ahead, and that’s not so good. Negative emotion is a really powerful motivator, so we’re more motivated by negative emotion than positive emotion, quantitatively speaking. Quantitatively speaking, you can measure that. That’s, I think, because we can only be so happy, but we can really be suffering and dead. You have to pay more attention to the negative, and that’s bad, because the negative can stop you. ... So then you think, ok, ‘I’m trying to make this decision. I’m going to try to do something difficult, and isn’t that terrifying.’ And then you think, ‘yeah, but wait a minute. What’s really terrifying is not doing it.’ And then you think about the cost of not doing it. In the Future Authoring Program, we have people do this little meditative exercise, which is, ok, think about your insufficiencies, by your own definition, the way that you don’t do what you know you should do—about the things that you do, that you shouldn’t do, that you know you shouldn’t do beyond a shadow of a doubt. There’s some things like that. That’s bad habits, and poor aim, and resentment, and hatred, and aggression, and unresolved conflicts, and all those things that are dementing and warping you. And then think, ok, those things get the upper hand, man. They get the upper hand, and they take you to the worst possible place you could go in the next three to five years. What exactly does that look like? And so you sketch all that out, and you think, ‘hey, I don’t want to go there.’ The next time that a temptation comes up, you think, ‘well, it’d be a lot better for me if I didn’t succumb to this temptation.’ That’s kind of weak, eh? You’d look a little better if you didn’t eat like a cheesecake a day, or something like that. That’s something, but it’s not the same as, I’m going to have diabetes, and I’m going to lose my damn leg in five years if I don’t get my eating under control. That’s motivating. So then the temptation comes along, and you think, ‘oh, how about no?’ Seriously—how about no? Not just because a higher good would be obtained if I avoided it, but because a terrible catastrophe would be averted if I didn’t.
Well, so you want to get your fear behind you, right? You want to get it behind you, where it’s pushing you forward, instead of in front of you, where it’s stopping you. You get your fear behind you, pushing you forward, by actually thinking through the consequences of not putting your life together, and that the least of those is that you waste it, and suffer. You’re going to suffer anyways, man, so you waste it, and suffer. That’s a bad deal, because, maybe, if you’re going to suffer, you could at least do something noble, glorious, upright, powerful, honourable, admirable, helpful, and difficult. That’s just so much better, and maybe that’s good enough so that you think, ‘hey, a little suffering; it’s basically worth it. At least it’s a way forward.’ ▂▂▂▂▂▂▂▂▂▂▂▂▂
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➤➤Editor: WordToTheWise youtube.com/wordtothewise ▂▂▂▂▂▂▂▂▂▂▂▂▂ [TRANSCRIPT] It seems to me that the way that you fortify your faith in Being, life, and your own existence isn’t to try to convince yourself of the existence of a transcendent power that you could believe in, in the same way that you believe in a set of empirical facts. I don’t think that’s the right approach. I think it’s a weak approach, actually. I don’t think that’s the right cognitive technology for that set of problems. That’s more a technology that you’d use is you were trying to solve a scientific problem. It’s more something that needs to be embedded in action, rather than in statable belief. The way that you fortify your faith in life is to assume the best—something like that—and then to act courageously in relationship to that. That’s tantamount to expressing your faith in the highest possible Good. It’s tantamount to expressing your faith in God. It’s not a matter of stating, ‘I believe in the existence of a transcendent deity,’ because, in some sense, who cares what you believe? You might, and all that, but that’s not the issue. The issue, it seems to me, is how you act.
I was thinking about this intensely when I was thinking about Nietzsche and Dostoevsky. Of course, you know that Nietzsche was the philosopher who announced the death of God, and who’s a great, great, critic of Christianity, and a vicious critic of institutional Christianity, in the best sense. He announced the death of God, and he said that we’d never find enough water to wash away the blood. It wasn’t a triumphant proclamation, even though it’s often read that way. Nietzsche’s conclusion from the death of God, the fact that our ethical systems were going to collapse when the foundation was pulled out from underneath them, was that human beings were going to have to create their own values. There’s a problem with that. This is something that Carl Jung was very thorough in investigating. It doesn’t really look like people are capable of creating their own values, because you’re not really capable of moulding yourself just any old way you want to be. You have a nature that you have to contend with, and so it isn’t a matter of creating our own values. We don’t have that capacity. It might be a matter of rediscovering those values, which is what Jung was attempting to do.
I think Nietzsche was, actually, profoundly wrong, in that recommendation. I think he was psychologically wrong. Dostoevsky wrote, in many ways, in parallel to Nietzsche, and he was a great influence on Nietzsche. Their lives paralleled each other to a degree that’s somewhat miraculous. In some sense, it’s quite uncanny. Dostoevsky was obviously a literary figure, while Nietzsche was a philosopher—a literary philosopher, but still a philosopher. Dostoevsky wrestled with exactly the same problems that Nietzsche wrestled with, but he did it in a different way. He did it in a literary manner. He has this great book, The Brothers Karamazov. The hero of the book is really Alyosha, who’s a monastic novitiate; a very good guy. Not an intellect, but a person of great character. But he has an older brother, Ivan, who’s a great intellect, and a very handsome soldier, and a brave man.
What happens in The Brothers Karamazov, essentially, is that Alyosha continues to act out his commitment to the Good, let’s say, and, in that manner, he’s triumphant. It doesn’t matter that he loses the arguments, because the arguments aren’t exactly the point. The arguments, in some sense, are a side issue. Because the issue—and this is the existential issue—is not what you believe—as if it’s a set of facts—but how you conduct yourself in the world. ▂▂▂▂▂▂▂▂▂▂▂▂▂
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"It definitely is a high-risk, high-reward strategy." ▂▂▂▂▂▂▂▂▂▂▂▂▂
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▂▂▂▂▂▂▂▂▂▂▂▂▂ Responsibility: The Key To A Meaningful Life
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