Potential: Jordan Peterson at TEDxUofT

Summary

In this thought-provoking talk, the speaker explores the concept of reality beyond the materialistic view, emphasizing the importance of meaning and purpose. They discuss the limitations of our current scientific paradigm and its impact on societal pathologies like nihilism and belief-driven extremism. The speaker advocates for a phenomenological approach, suggesting that what is most meaningful is most real, and that pursuing genuine interests can lead to personal transformation, resilience, and a deeper connection with the world.

Takeaways

• 🤔 The concept of 'real' is subjective and based on assumptions, which can lead to significant consequences if incorrect or incomplete.
• 🧠 Our cultural presuppositions, while technologically advanced, may be incomplete and potentially dangerous due to their exclusion of meaning and purpose from the objective world.
• 🌌 The scientific perspective often relegates meaning and purpose to the subjective realm, ignoring their potential roles in the fabric of reality.
• 🧐 Consciousness is a central mystery in understanding reality, as it plays a crucial role in the transformation of potential into actuality, yet remains unexplained.
• 🛡 Alternative views of reality can protect against pathologies like nihilistic hopelessness and pathological belief systems that have real-world impacts.
• 👶 Children perceive the world through a lens of wonder and meaning, which contrasts with the more objectified adult perspective.
• 💖 Genuine love and connection can provide glimpses of a more profound reality, temporarily lifting the barriers of perception.
• 📚 As we mature, our perceptions narrow to focus on specific goals, which is necessary for competence but can lead to a loss of broader, meaningful engagement with reality.
• 🔍 Paying attention to what naturally interests us can guide us back towards a more profound and meaningful understanding of reality.
• 💎 The pursuit of personal interests, aligned with one's role as a citizen, can lead to personal transformation and a more integrated, resilient self.
• 🧘‍♂️ Aligning with something beyond oneself, like a purpose or passion, provides the strength to endure life's adversities and avoid the pitfalls of pathological belief systems.

Q & A

What is the main theme of the talk?

The main theme of the talk is the exploration of reality and the importance of understanding what is truly real, as our assumptions about reality shape our lives and decisions. The speaker argues for a different perspective on reality that goes beyond the materialistic view and considers the role of meaning and consciousness.

Why is it difficult to determine what is real?

It is difficult to determine what is real because we lack infinite knowledge and make presuppositions about reality based on our limited understanding. These presuppositions can be incomplete or incorrect, leading to flawed assumptions that affect our decisions and perceptions.

How does the scientific perspective view the bottom strata of reality?

From a scientific perspective, the bottom strata of reality is considered to be something dead, like matter, which is objective and external. This view does not attribute reality to phenomena such as meaning or purpose, relegating them to the subjective or illusory.

What is the significance of the word 'phainesthai' in the context of the talk?

The word 'phainesthai' is the root of 'phenomena' and means 'to shine forth.' It is used to emphasize the idea that things that manifest themselves as meaningful are considered more real. The speaker suggests that our brains are wired to react to meaningful phenomena before constructing perceptions of objects.

What role does consciousness play in the transformation of potential into actuality?

Consciousness plays a significant role in the transformation of potential into actuality, although it is not fully understood. It is recognized by physicists as a crucial element in this process and remains one of the biggest unsolved mysteries in science.

Why are alternative ways of viewing reality important?

Alternative ways of viewing reality are important because they can protect us from certain pathologies that stem from the assumptions of our current systems. They can offer a more holistic understanding that includes meaning and purpose, which can be missing from a purely materialistic view.

What is the connection between the way we perceive reality and our susceptibility to pathologies?

The way we perceive reality can lead to pathologies such as nihilistic hopelessness if we believe that nothing has meaning. This can be particularly damaging when life is inherently difficult, as it can leave individuals feeling weak and vulnerable.

How does the speaker relate the development of competence in adulthood to a narrowing of perception?

The speaker suggests that as we develop competence in adulthood, we tend to close in and narrow our focus towards specific goals and ways of being. This specialization is necessary for competence but comes at the cost of replacing our relationship with untrammeled reality with a more limited, shadow-like perception.

What is the significance of the 'round chaos' symbol mentioned in the talk?

The 'round chaos' symbol represents the most real substance according to alchemists, a combination of spirit and matter, akin to information. It signifies the raw, unformed potential that precedes the spiritual and material worlds and is associated with the idea that reality shines forth from this primal substance.

How does following one's interests relate to personal transformation and resilience?

Following one's interests is presented as a path through adversity that leads to personal transformation. It allows individuals to align with their interests, become more durable and strong, and thus better equipped to bear the hardships of life without succumbing to corruption or pathological belief systems.

What does T.S. Eliot's quote about exploration signify in the context of the talk?

T.S. Eliot's quote about exploration signifies the journey of self-discovery and the deepening of understanding that comes from pursuing one's interests. It encapsulates the idea that through exploration and engagement with the world, we can come to know ourselves and our place in it more profoundly.

Outlines

00:00

🔍 The Illusion of Reality and Its Impact

The speaker, Peter van de Ven, discusses the complexity of defining 'real' due to our limited knowledge and the presuppositions we make about reality. He emphasizes that these assumptions guide our life decisions, and incorrect or incomplete assumptions can lead to significant consequences. He critiques the scientific perspective that views the fundamental reality as lifeless and devoid of meaning or purpose, relegating such qualities to the subjective realm. Van de Ven points out that phenomena like consciousness, which plays a crucial role in the transformation of potential into actuality, remain unexplained. He suggests that alternative views of reality could protect us from pathologies stemming from our current belief systems, such as nihilistic hopelessness and pathological beliefs that have led to disastrous outcomes in the past.

05:04

🌟 The Phenomenon of Perception and Its Development

Van de Ven introduces the concept of 'phainesthai,' the root of 'phenomena,' which refers to things that shine forth or appear to us. He aligns with phenomenologists who believe that meaningful manifestations are more real than mere objective perceptions. He argues that our brains are wired to prioritize meaning over objectivity, as meaning is detected before objects are conceptualized. Using the example of perceiving a cliff as a 'falling-off place,' he illustrates how perception is influenced by meaning. The speaker also discusses how children perceive the world with less inhibition, allowing for a more open and wonder-filled engagement, which adults can recapture through interaction with children or experiences like love.

10:06

👶 The Necessity of Specialization and Its Drawbacks

The speaker explores the process of human development, starting from infancy where we build perceptual and motor skills from the ground up. As we grow, our actions become more complex and specialized, leading to a narrowing of focus necessary for competence in areas like job performance and family care. This specialization, while beneficial for survival and societal roles, also limits our broader engagement with reality. Van de Ven suggests that becoming a 'good citizen' is a form of societal specialization that, while necessary, can lead to a loss of broader perspective and a more cynical or nihilistic worldview if not balanced with a deeper engagement with reality.

15:08

👁️ The Power of Attention and Transformation

Van de Ven discusses the importance of paying attention to what 'shines forth' in our reality, as this engagement provides access to genuine, unfiltered information from the world. He suggests that by focusing on what truly interests us, we can transform our goals and ourselves, becoming more aligned with our values and more resilient to life's challenges. The speaker also touches on the ancient Egyptian reverence for the eye as a symbol of attention and the pursuit of reality. He concludes by emphasizing the transformative power of genuine interest and engagement with the world, which can lead to a more meaningful and resilient life.

20:09

🚀 The Journey of Personal Growth and Its Significance

In the final paragraph, van de Ven encapsulates the transformative journey from being a citizen to an individual through the pursuit of personal interests. He suggests that following our interests leads us through adversity, shaping us into stronger, more durable individuals akin to a jewel that can withstand life's hardships. The speaker references T.S. Eliot's poem to illustrate the idea that our explorations and experiences ultimately lead to a profound understanding of our place in the world. Van de Ven concludes by advocating for the pursuit of genuine interests as a path to personal empowerment and resistance against destructive belief systems.

Keywords

💡Presuppositions

Presuppositions refer to the assumptions or beliefs that are taken for granted before any argument or investigation. In the video, the speaker discusses how our understanding of reality is shaped by presuppositions that we may not even be aware of. These assumptions underlie our decisions and actions throughout life. The video suggests that the presuppositions of modern culture, while enabling technological advancements, are incomplete and potentially dangerous because they exclude elements like meaning and purpose from the objective reality.

💡Phenomenon

A phenomenon is an event or fact that is observed to exist or happen. The speaker uses the term to describe the things that 'shine forth' or appear to us, drawing from the philosophical approach of phenomenology. The video argues that what is most meaningful to us is considered more real, and our brains are wired to react to meaning before forming perceptions of objects. This concept is central to the video's exploration of reality and how we engage with it.

💡Consciousness

Consciousness is the state of being aware of and able to think and perceive things. The video highlights consciousness as a major unsolved mystery in science and a key element that current presuppositions about reality fail to account for. It is presented as a critical factor in the transformation of potential into actuality, suggesting that our understanding of reality is incomplete without considering the role of consciousness.

💡Pathologies

Pathologies, in the context of the video, refer to the unhealthy or abnormal conditions that can arise from certain belief systems or ways of viewing reality. The speaker discusses how modern assumptions about reality can lead to nihilistic hopelessness and pathological belief systems, which have historically resulted in significant suffering and loss of life. The video posits that these pathologies are a consequence of an incomplete view of reality.

💡Nihilistic Hopelessness

Nihilistic hopelessness is a state of despair that arises from the belief that life has no inherent meaning or purpose. The video connects this concept to the modern view of reality that relegates meaning and purpose to the subjective or illusory realm. This can lead to a sense of futility, especially when faced with life's inevitable difficulties, and is presented as a dangerous pathology that stems from an incomplete understanding of reality.

💡Phainesthai

Phainesthai is a Greek term meaning 'to shine forth' and is the root of the word 'phenomena.' The speaker introduces this term to emphasize the idea that what is most real are the things that manifest themselves to us as meaningful. This concept is used to challenge the modern scientific view that equates reality only with objective, lifeless matter, suggesting instead that what is meaningful to us is a more accurate reflection of reality.

💡Individuality

Individuality refers to the unique qualities or characteristics of a person. In the video, the development of individuality is presented as a higher goal beyond simply being a good citizen. It is linked to the pursuit of genuine interests and the expansion of one's perceptual and cognitive capacities. The speaker suggests that as we become more specialized and competent, we should also strive to reopen and explore, allowing our individuality to guide us towards a more meaningful engagement with reality.

💡Transformation

Transformation in the video refers to the process of change and growth that occurs as individuals pursue their interests and engage with the world. The speaker describes how this process aligns individuals with their goals and the deeper realities of life, making them stronger, more informed, and more capable of bearing life's adversities. Transformation is depicted as a natural outcome of following one's interests and is linked to the development of individuality and integrity.

💡Belief Systems

Belief systems are the sets of beliefs that guide an individual's or group's understanding of the world and their place in it. The video discusses how pathological belief systems can lead to destructive behaviors and ideologies, as seen in the 20th century's mass movements. It contrasts these with the pursuit of genuine meaning and purpose, which is presented as a more healthy and life-affirming approach to constructing one's belief system.

💡Interest

Interest, in the context of the video, is what captures an individual's attention and motivates them to engage with the world. The speaker suggests that following one's interests is essential for personal growth and transformation. It is depicted as a force that leads individuals through adversity, aligns them with their goals, and ultimately helps them to become more integrated and resilient beings. The video encourages viewers to pay attention to what interests them as a path to a more meaningful and fulfilling life.

Highlights

The concept of 'real' is subjective and based on assumptions, which can lead to significant consequences if incorrect or incomplete.

Our culture's scientific assumptions, while potent, are incomplete and have led to dangerous pathologies.

The scientific view of reality as objective and dead matter neglects the phenomena of meaning and purpose.

Consciousness is a major unsolved mystery in science, playing a key role in the transformation of potential into actuality.

Alternative views of reality can protect against pathologies such as nihilistic hopelessness.

Pathological belief systems, born from the clash of religious and scientific viewpoints, have led to mass atrocities.

The word 'phainesthai', meaning 'to shine forth', is the root of 'phenomena' and suggests that what is meaningful is most real.

The brain prioritizes meaning over objectivity, as seen in how we perceive a cliff as a 'falling-off place' rather than an object.

Children perceive the world with a sense of wonder, unfiltered by learned inhibitions.

Love can temporarily lift the barriers of perception, allowing the true essence of a person to shine through.

As adults, we become more competent but also more blind to the unfiltered reality, trading it for the shadows that aid our survival.

The development of competence in adulthood involves a narrowing of perception towards specific goals and ways of being.

The pursuit of interest leads to personal transformation, aligning one's internal structure with the reality that shines forth.

The ancient Egyptians revered the human eye as a symbol of attention and the revelation of reality.

The alchemists' concept of 'round chaos' as the ultimate reality that precedes spirit and matter is akin to the modern concept of information.

In the Harry Potter series, the game of Quidditch and the golden snitch symbolize the pursuit of what is meaningful leading to victory.

T.S. Eliot's quote encapsulates the journey of the individual consciousness towards a deeper understanding of reality.

Following one's interests is a path to personal transformation and the development of integrity and strength.

Transcripts

Transcriber: Peter van de Ven Reviewer: Tanya Cushman

So I'm going to talk to you today

about a different way of looking at what real is.

It's not easy to figure out what real is,

because we don't really have infinite knowledge,

and so we're always making some sets of presuppositions

about what's most real.

And it really matters what you assume is most real

because you base the decisions that you make

that run the entire course of your life

on those assumptions,

whether you recognize it or not.

And if you get the assumptions wrong,

or even if you leave them incomplete,

you're going to pay a big price for it.

And the assumptions that we use in our culture,

although they've enabled us to develop a tremendously potent technology,

are incomplete in ways that have also cost us

and that are extremely dangerous.

Since the scientific age began,

we've lived in a universe

where the bottom strata of reality

is considered to be something that's dead -

like dirt.

It's like it's matter.

It's objective.

It's external.

And there isn't any element of it

that lends any reality to phenomena like meaning or purpose -

that's all being relegated to the subjective

and in some ways to the illusory.

But it's by no means self-evident

that that set of presuppositions is correct,

because we lack infinite knowledge

and there's many things about the structure of being

that we don't understand -

the main one being consciousness.

We can't account for it at all,

and we can't account for the role it appears to play

in the transformation of potential into actuality,

which is a role that's been recognized by physicists

for almost a hundred years now

and which remains one of the biggest unsolved mysteries in science.

There are other ways of looking at what's real,

and these other ways have some advantages,

and one of the advantages they have is that they protect us:

knowing these other ways of operating within reality or defining reality

protect us from certain kinds of pathologies.

And modern people are prone to a fair number of pathologies

that stem from the assumptions of the systems they use to define reality.

And one of those pathologies is a kind of a nihilistic hopelessness

which is a consequence of the recognition

that in the final analysis nothing really has any meaning.

And because life is difficult -

and that's a meaning that you can't escape -

being forced to abandon your belief in a positive or a transcendent meaning

can leave you weak

at times when you really can least afford to be weak.

And there's more important pathologies that it's opened us up to too:

pathologies of belief.

And I think we saw the most horrifying examples of that -

hopefully the most horrifying examples -

in the 20th century,

where people

whose belief systems were shattered, at least in part,

by the competition between religious and scientific viewpoints

turned in large numbers

to mass movements that were in every way a substitute,

a more rational, in some sense, substitute

for religious beliefs that appeared no longer tenable.

And the consequence of that was - it was just about annihilation

because we came close to annihilation twice,

once in the '60s and once in the '80s.

And even without the totality of annihilation,

we lost hundreds of millions of people

as a consequence of pathological belief systems in the 20th century.

So if belief systems become pathological,

that pathology can pose the biggest threat, possibly,

to our very existence.

And if you're a Darwinian in any sense,

you have to understand

that the things that pose the biggest threats to your survival

are the most real things.

They have to be dealt with.

Now, here's another way of looking at things.

[Phainesthai]

I'll start with the definition of this word.

This word "phainesthai" is the root word of phenomena, phenomenon.

Phenomena are the things that appear to you,

and phainesthai means to shine forth.

And the phenomenologists,

who were interested in the shining forth of things,

made the presumption

that the things that manifested themselves to you as most meaningful

were the most real things.

And I think you can make a strong case

that that's actually how your brain's wired

because your brain is wired to react to things that have meaning

before they construct the perceptions that you think of as objects.

And the reason for that

is because the meaning of things is more real, in some sense,

but more important than the view of things as objects.

And so, for example, a famous philosopher-psychologist division said

that when you approach a cliff, you don't see a cliff:

you see a falling-off place.

It isn't that it's an object - cliff -

to which you attribute the meaning of falling-off place to;

it's the falling-off-place perception comes first,

and the abstraction of the objective cliff,

if it ever happens at all, comes much later -

much later conceptually, because even babies can detect cliffs,

and much later historically.

Poets have noticed this phenomena, shining-forth reality,

and they've often associated it with childhood,

and I think for good reasons.

I think your brain is not so much of an inhibitory structure

when you're a child, before it's fully developed,

and so there's neurological reasons for noting it,

but there's also reasons that stem from the level of lived experience.

You can tell when you're around children

that they're open to things in a way that adults aren't.

They're wide-eyed with wonder.

And adults like being around children

for that reason.

Because although the child takes an awful lot of care

and is a terrifying object, in some ways, to behold,

if you have a relationship with the child, because they're so vulnerable,

part of the way they pay you back is they open up your eyes -

your eyes that have been closed by your experience

and that have learned to shield out the things that shine forth.

And when you have a child, you can look through its eyes again,

and, to me, it's like they're on fire, in a sense -

they're like a candle or something burning brightly.

I think that's partly because we actually don't screen out fire -

we actually see fire -

and that's why we can't not look at it when it's around.

I think the same thing happens when you're in love with someone -

if it's genuine love.

Because genuine love gives you a hint of what could be in the future

if you could just set yourself right -

you get a glimpse of what could be in the future

if you fall in love.

You don't get that without work, but you get a glimpse,

and I think it's because when you fall in love -

and I believe this is likely a biochemical transformation -

is the perceptual structures that normally stop you from seeing people -

because you really don't see people; you just see shadows -

the barriers are lifted temporarily,

and what's really there shines through, and it's overwhelming.

But to stay in that state,

well, it requires a tremendous amount of moral effort -

is really the right way of thinking about it.

Wordsworth said about children:

"There was a time when meadow, grove and stream,

The earth, and every common sight

To me did seem Apparelled in celestial light,

The glory and the freshness of a dream.

It is not now as it hath been of yore;

Turn wheresoe'er I may,

By night or day,

The things which I have seen I now can see no more.

Earth fills her lap with pleasures of her own;

Yearnings she hath in her own natural kind,

and even with something of a mother's mind,

And no unworthy aim,

The homely nurse doth all she can

To make her foster child, her inmate, Man,

Forget the glories he hath known,

And that imperial palace whence he came."

And what Wordsworth means by this

is that as you develop as a competent adult -

which is precisely the direction towards which you should develop -

much of what you're doing is actually closing in and narrowing.

You're closing in and narrowing

towards a particular goal and a particular way of being.

And that's necessary,

because as you develop,

you have to develop towards a particular way of being

or you don't develop at all,

and you can't stay a child forever.

That goes sour of its own accord.

And so human beings are destined to close their perceptions in,

to sharpen themselves and to focus on very little

so that they can at least do that.

But the price we pay for that

is that we start to replace

the relationship we have with untrammeled reality

with the shadows

that are only complex enough

to let us do what we need to do and no more.

And although we've become more competent, in other ways we've become more blind.

And we kind of know how this happens.

It happens from the bottom up.

This is a Magritte painting,

and the painting has an obvious meaning, in a sense,

which is that we're blinded, even to what's right in front of us,

by the objects that we see.

And we think that seeing is letting in the light,

but it's only letting in a very small fraction of the light

because we're only capable

of contemplating a small fraction of everything

whenever we're doing any particular thing.

Very much of what we're doing is screening things out.

Very much of your cortex is inhibitory.

And Magritte is trying to get at that with that idea.

There's a businessman there, dressed in his uniform.

He can't see beyond the immediate thing that's in front of his eyes.

How does that happen?

Let's say you're a baby. The first thing you learn.

You learn - you build your body from the bottom up.

You build your perceptual and action structures from the bottom up.

You learn to move your arm. You learn to close your hand.

Then you learn to do things that are practical with those abilities.

You lift a spoon.

Well, you have to do that to feed yourself.

You learn to move a plate.

You learn to set the table -

that's starting to become social now

because you can set the table for you and for other people.

You learn to make a meal -

that's a more complex sequencing of motor activities and perceptual abilities

that's very focused.

As you continue to develop,

the things you chain together become more and more complex

but also more specific -

you have to care for your family,

which means there's all sorts of other things you're not doing.

You have to find a good job,

which almost everyone, when they're young,

experiences as the contemplation of a limitation.

Well, not everyone, but many people think, "Oh no," you know,

"I'm going to have to settle for this role.

I don't want to only be that role,"

but it's better to be that role than no role at all.

And maybe the way through the role to the other side

is through the role, not around it.

There's no avoiding the responsibility of narrowing and shaping and specializing.

Be a good parent.

Well, that's a sacrifice you make for the next generation.

Be a good partner -

the same thing.

Be a good citizen.

It's easy for young people, in particular, to be skeptical of that

because the old society is always corrupt and archaic and blind,

and to become a member of that

seems to be in part to allow yourself to adopt that same aged blindness.

But that thing also educates you; it shapes every word you speak.

It's something that you have to be grateful to,

even in its aged and archaic form.

And it's part of the necessities of human responsibility

that you become a good citizen.

And that means, in some sense, giving up more of what could be -

at least to sustain what is.

There's a satirical song from the late 1890s, English:

"I am the very model of a modern Major-General,

I've information, vegetable, animal and mineral,

I know the kings of England,

and I quote the fights historical,

From Marathon to Waterloo

in order categorical..."

And the satire is, well,

he has the knowledge,

he's an official functionary,

and it's very difficult to do that,

but in the same way it's very limited and categorical,

and of course an artist would object to that.

But it's better than nothing at all, and that's the alternative.

Well, maybe what's above good citizen -

sometimes good citizen is not so good.

If you are a good citizen of Nazi Germany or the Soviet Union

or of Mao's China,

you were narrowed in a particular way,

and then maybe in a necessary way, but also in a very pathological way,

and so it seems to be that there has to be something,

even though adopting that restricted viewpoint is necessary,

there has to be something above it.

And I think that's also the thing that can restore the sense you have

of a true entanglement with the deepest and most meaningful realities of life.

And that's the issue of being a good person.

It's above being a citizen; it's something else.

It has to do with the development of individuality.

And I think we're also wired for that.

So it looks like we're wired to lose what we had, to specialize,

but then once we're specialized, to reopen.

Once we've got the skills built into our body

and then can handle reality

because we're more adapted and more fluid and more flexible,

then we can start opening the doors again.

And I believe that your nervous system is set up to help you do that

if you don't interfere with it,

if you notice.

And you notice that

by paying attention to the things that manifest themselves to you,

that shine forth as interesting -

they grab you.

And where you're grabbed is where the obscuring map you live in

isn't obscuring the reality that's underneath.

It's like there's a hole in the map,

and the light shines through that and you're attracted to that.

And that will pull you along.

That's when your interest is seized by something.

That's your nervous system doing that; you don't do that.

It's an unconscious force.

You could even say it was the world itself talking to you.

And the phenomenologists did feel that way.

And it's a real phenomenon, not a secondary thing,

and you know that

because you can't live without it.

You die, you stultify, you get cynical,

you get nihilistic or you adopt some wild belief system

if you don't have the attachment

to some genuine life-giving meaning in your own life.

And it's a hard thing to follow that

because it doesn't necessarily put you into perfect juxtaposition with society,

because it's not society.

It's not being a good citizen; it's something else.

It's also the thing that rebuilds how you would be a good citizen.

The Egyptians knew about this a long time ago.

They didn't really know they knew,

because they acted things out in drama and portrayed them mythologically

because they didn't have the capacity to articulate the ideas fully.

But the Egyptians worshiped the human eye.

They worshiped the eye

because they knew the eye was what paid attention -

like, we're really visual creatures -

and your eye is automatically attracted

to the things that manifest themselves, or shine forth, in front of you,

and you have to look at them.

If you pay attention to the things that shine forth,

because what you're seeing is the reality instead of the map,

you're gaining access to the real information that's in the world.

It's not prepackaged information.

Because that can be false.

It's the real information flowing out from the ground of being,

and if you pay attention to that,

it will help you move towards the goals

that you've already established for yourself as a good citizen,

that are part of the inbuilt value structure that you've adopted,

but at the same time, it will do something else.

It will lead you to transform the nature of those goals.

Because as you pursue the thing that guides your interest

and more and more information is revealed,

then by absorbing that information - which is learning, essentially -

you build yourself into a different person,

a stronger and more informed person,

and a more intact person,

a person with more integrity and with more strength

and with more direction.

And at the same time, you differentiate your map.

So you're living more and more in the real world.

So as you approach your specific goal,

even if it's a culturally conditioned goal,

the learning that you do along the way transforms you

and it transforms the nature of your goal.

Things shine forth.

There's a reason for that.

And you know that because when you're attending to something

you're interested in and you're engaged in,

that's when you're alive,

that's when life is worthwhile.

It's so worthwhile that in those moments, you don't even ask the question about it.

The question itself goes away

because the meaning that you're united with is so powerful

that it can push back the adversity that would otherwise characterize life.

Nietzsche said the person who has a why can bear any how.

And that's a really useful thing to know

because you think, well, we're very vulnerable creatures

and our life ends catastrophically

and terrible things happen and how can we bear that?

And the answer to that is, and always has been,

that you have to be in sync with something that's beyond you

because that synchrony gives you the strength that you need

to bear your terrible limitations.

You see this played out; people know this.

Everyone knows this.

It's just our culture isn't good at articulating it.

We've lost a lot of this.

We haven't developed our knowledge about this

as much as we've developed knowledge of the objective world.

And we're paying for it.

You see it in weird places.

On the right here, there's an old symbol at the bottom.

It's called the round chaos,

and the alchemists believed that the round chaos

was the thing that held what the world was ultimately made of,

the thing that was most real.

And they conceptualized it as something like information.

They thought about it as a combination of spirit and matter.

It was a combination of spirit and matter,

which is what information is, in a sense,

because when you interacted with it,

you took some of the information and you built yourself out of it -

that was the spiritual element -

and took some information and built the world out of it -

the material element.

And they thought of the reality itself

as something that preceded the spiritual and the material

and that that reality was what shone forth.

And that's been dramatized in tales, modern tales of transformation.

The most interesting place it's popped up is in the Harry Potter stories,

where central to the Harry Potter theme is a game called Quidditch.

And in Quidditch, which is a game,

the way you win the game

is by playing a game that's sort of outside the Quidditch game.

You win the Quidditch game

by finding, following this thing that beckons,

this golden thing that glimmers and moves around.

If you catch that,

then you win the game

and so does your whole team.

And inside that is the resurrection stone:

it's a diamond, it's a jewel.

The idea is that

if you follow the thing that manifests itself to you as interesting,

it will lead you through adversity,

lead you to do difficult things,

and as that happens -

but not beyond your capacity, because it's tempered for that -

what will happen is as you hit yourself against the world,

pursuing what you're interested in,

you'll tap yourself into alignment.

Your molecules, your structure, internal structure,

will become non-contradictory -

like the internal structure of a jewel, which is something that reflects light -

that makes you hard and durable

and able to bear the terrible conditions of existence without becoming corrupt.

T.S. Eliot said something about this:

"We shall not cease from exploration,

and the end of all our exploring will be to arrive where we started

and to know the place for the first time."

And that's a five-line summary

of the most remarkable elaboration

of the nature of the relationship between the individual human consciousness

and reality itself

that's ever been penned

and the culmination of a system of thought

that's been developing over thousands and thousands of years,

which we have lost and cannot properly articulate.

Follow what you're interested in.

It'll take you to adversity and then through it;

it'll transform you from a citizen into an individual,

and then the doors will open again,

and at that point, you're strong enough to have your life.

And at that point,

you're strong enough not to fall prey to pathological belief systems

and work towards the destruction of things.

Thank you.