Programmers Guide

A
Programmer’s Guide
to the Mind
by Lorin Friesen
Volume 1: Head, HEART & Identity
Copyright
Copyright © 1997 by Lorin Friesen. All rights reserved worldwide. No part
of this publication may be reproduced or translated into another language
without express written permission. No part of this book may be
photocopied, under any circumstances.
First Edition, 1997.

First Printing, 1997.
PRINTED IN CANADA
Printed by
Lorin Friesen
Abbotsford, B. C., Canada
Introduction
This book is a Programmer‟s Guide to the Mind. In it, we will attempt
to do two things: We will try to explain how the mind works, and we will
also show how a person can make it operate more effectively. If we
compare the task of developing the mind to that of taking a journey, then
this volume could be described as a combination road map and tourist
guide.
While there are many similarities between a
brain and an electronic computer, there are also
several factors which make the human
„computer‟ unique: First of all, it is rather large.
The electronic chips which are contained in the
computers of the 1990s are constructed from flat
little squares of silicon, no bigger than postage
stamps. In contrast, the human thinking
apparatus is a three pound, three-dimensional,
solid chunk of neurons and interconnections.
The average human brain contains about one hundred billion neurons and
around one hundred trillion connections. Compare this to today‟s computer
chip with its total of about ten million transistors, and you can understand
why, at present, we have about sufficient technology to simulate the brain
of a slug.
Unlike computers which are made from
silicon, the human mind is not just a
conglomeration of mathematical
calculations and dry logic. Rather, it feels
as well as thinks, it has a personal interest
in its surroundings, it makes friends—and
enemies, and it has both a self and a self-
image. All of these factors will be included in our analysis of human
thought.
Those of you who work with computers have discovered that computer
manuals generally fall into one of three categories: User‟s guides,
Reference manuals, and Programmer‟s guides. A User‟s guide is for the
person who says, “I do not want to know how this gadget works, just tell
me how to use it.” I suggest that bookstores are full of User‟s guides for
the mind, each containing a few nuggets of wisdom aimed at helping us to
use our minds more effectively. This book is not a User’s guide.
What you will be reading is also not a Reference Manual. These are
deep, heavy tomes full of specialized words which plunge into the depths
of the machine, never to return to the surface of normal speech and
everyday life. They deal with theoretical questions such as interrupt levels,
capacitive loading and assembly language. These volumes seem to forget
4 A Programmer’s Guide to the Mind
that the computer is also a tool which is used by the average person in
daily life. I have done my share of reading the specialized literature of
neurology and engineering and sometimes it appears as if some of those
writers have gills for breathing apparatus, for they never „come up for air.‟
What I have put together is a Programmer’s Guide to the Mind. It is
designed for the individual willing to take the effort to understand and to
program his mind in order to develop it to its maximum potential. What I
will be presenting in this book is a new theory of mind and personality
based in years of original research. Most of the material which you will be
reading has not been published before. While theories cannot be learned
overnight, especially ones about the human mind, I have done my best to
make the information as readable as possible. You will not need a
knowledge of advanced mathematics or esoteric logic to grasp this material.
An ability to think rationally, combined with a good dose of common sense
should suffice. Personally, I have found that when I am studying the mind,
what I need more than anything else is the ability to combine head and
heart. This is because when we and our emotions become the topic of
research, then the tendency is either for the heart to win over the head—the
approach of the User’s Guide, or for the head to suppress the heart,
resulting in a Reference Manual.
As the title suggests, we will approach the mind from a logical
viewpoint. While we will try to stick to the straight and narrow path of
rational analysis, we will also make a point of enjoying the mental vista of
understanding through which we are passing. We will stop to smell some
of the flowers of feeling which grow beside the trail and we will also slog
through mudholes of emotional trauma which we encounter.A
If the brain is so complicated, how can anyone figure it out? Over the
years, I have come to the conclusion that within this mass of complexity
are hidden a few fundamental principles which determine how we act and
think. It appears that these basic laws of mental processing can be
represented by a single structure which I call the diagram of mental
symmetry. This diagram is both a summary of mental interaction and a
highly simplified map of brain circuits: Each of the names corresponds to
one major section of the human brain, and the arrows between the names
indicate paths along which information can flow. So far, I have found that
this simple model of the mind can be applied to fields as diverse as
neurology, economics, art, music, politics, artificial intelligence, history,
mathematics, psychology, religion and philosophy.
A
I personally have both intellectual and artistic training: I have a Master‟s
degree in Engineering, and I play violin professionally.
Introduction 5
Our research on the mind originally

started with a concept which
psychologists refer to as cognitive styles.
This states that people can be divided
into different groups, depending upon
how they act and think. If you could
compare a group of people to a pie, then
cognitive styles uses a „knife‟ to cut this
pie into separate pieces. There are many
ways of dividing individuals into categories, just as there are many ways to
slice a pie. Some of these systems have been around for a long time. For
instance, the four divisions of sanguine, choleric, melancholic and
phlegmatic were initially proposed by Galen, a Greek physician from the
time of the Roman Empire.
The scheme that I will be using in this book arranges people into seven
thinking styles, called Mercy, Perceiver, Server, Teacher, Exhorter,
Contributor, and Facilitator. Each name describes a prominent positive
character trait of a certain type of individual. Each name also starts with a
different letter of the alphabet.
This system of categorization is not original with us. It is used by
others—although at a fairly rudimentary level. What attracted us to this
particular scheme was that it seemed to be the best way of slicing the pie of
human personality. Other methods ended up with leftover bits of „crust‟
and „filling,‟ whereas this method of seven thinking styles appeared to
divide people cleanly and accurately.
While others use the same scheme of cognitive styles, no one else who
follows this system has developed a comprehensive set of traits for each
type of person.A We also are the first to relate personality types with brain
regions. It is this correspondence between the „software‟ of human
personality and the „hardware‟ of human neurology which makes us think
that we are on the right track—that we have cut the pie in the best way.
Notice that I use the words „we‟ and „our.‟ This is because the initial
work on this theory was done by my brother Lane Friesen. He discovered
most of the personality traits and worked out the first sketches of the
theory. This basic understanding was then developed by the two of us. For
years we spent hours a day on the phone, discussing ideas. More recently,
my brother has chosen to focus on documenting these traits from history,
while I worked out the implications and details of understanding and of
programming thought. This volume summarizes my work.
A
The information was first published in 1986.
As I have already mentioned, this

book contains original research.
While most new discoveries are
fairly minor and add only small
fragments to the body of knowledge,
my brother and I have had the
fortune of stumbling across the
motherlode. Talk about being
„cursed‟ with success. Each step we
took revealed another vein of rich
ore begging to be refined into the gold of integrated understanding. This
„mining‟ and „refining‟ was so exciting that we ignored the task of „selling‟
our nuggets to the world. We did occasionally try to publish our findings,
but the mine which we had discovered was so rich that the inevitable
frustration of getting new material accepted simply drove us away from the
town of established science back to the hills to dig for more gold.
Because so much of this book contains new material, you, the reader,
are going to have to put on your thinking cap. You have to test the theory
to see whether it is true gold, or only the „gold‟ of fools. This is a
Programmer’s Guide to the Mind. One of the first steps in mental
programming is to take information from others and to evaluate it for
yourself. Testing ideas in this book will give you practice.
To do this effectively, you will need some tools. Let me suggest the
techniques which I used. Whenever I came up with a new aspect of theory,
I had to decide whether to accept it or to throw it away. I have found that
certain guidelines are effective for separating ore from gold—fact from
fantasy:
First, observe. This book talks about the mind. You have one. Your
family, children, partner, neighbors, even the people in magazines and on
television, also have minds. Observe their behavior. See if this theory
describes how they think, act and react.
Second, use logic. If you discover a contradiction, then something is
wrong. Check this book for logical errors, and mistakes in facts. See if the
ideas make sense.
Third, look for patterns. Expect to find similar principles popping up in
different areas. When patterns emerge, then that is the sign of a good
theory.
Fourth, compare. Other people also study aspects of the mind. Since
the subject of research is similar, the ideas should also be comparable.
However, do not get side-tracked by opinions or preconceptions. Rather,
stick with the facts and see if they are consistent.
Finally, try it out. This book is a Programmer’s Guide to the Mind.
Apply principles and see if they work. However, be sure that you are
willing to pay the price in time and effort. There are no instant answers,
Introduction 7
and it is better not to start at all, than to quit halfway through the process. If
you turn off your computer when information is being written to the disk,
you may lose your data. Similarly, I suggest that it is dangerous to shut off
your mind in the midst of reprogramming your memories.
Before you go further, let me orient you. You will find the diagram of
mental symmetry at the end of the book. If it looks complicated, don‟t
worry. I don‟t expect you to understand it right away. However, take a look
at it; we will refer to it throughout the book.
To Life,
whose Form
gave me hope
when all else failed.
Table of Contents
INTRODUCTION 3
TABLE OF CONTENTS 9
COGNITIVE STYLES 15
The Effects of Environment 22
The Diagram of Mental Symmetry 26
How to Make Friends with a Theory 36
A Word from your Tour Guide 38
MERCY STRATEGY 40
Mercy Thinking 40
Mercy Automatic Thought 43
The Mercy Internal World 46
Neural Networks and Mental Life 50
Schizophrenia 52
Multiple Personalities 53
Mercy Strategy and the Brain 56
PERCEIVER STRATEGY 64
Associative Thought 64
The Diagram of Mental Symmetry 67
Perceiver Confidence 69
Perceiver Automatic Thought 71
The Perceiver Internal World 75
Perceiver Assumptions and Axioms 77
‘Schizophrenia’ and ‘Multiple Personalities’ 81
MERCY PLUS PERCEIVER 85

Who does What 86
The Definition of a Fact 89
Good and Bad, Right and Wrong 94
Object Detection 95
Automatic Thought versus Internal World 97
The Role of Cognitive Style 99
Perceiver Strategy and the Brain 99
Objects in Space and Time 103
Art and Belief 105
CONSCIENCE, TIME, AND LIFE 108

Life and Generality 110
What is Life? 113
Some Conclusions 114
Conscience 115
The Mechanics of Conscience 117
The Uncertain Connection of Conscience 122
Assuming that We are Different 125
EPISTEMOLOGY 128
Table of Contents 11
Knowing through Confidence 128
Sheltering Confidence 129
Building Confidence 132
Emotional 'Knowing' 134
Knowing—A Summary and an Analogy 137
Culture 139
ANOTHER LOOK AT CONSCIENCE 143

A Digression—Disobedience and Rebellion 143
Approval Conscience and Condemnation 146
Common Sense 150
Natural Conscience 153
How to Benefit from Conscience 156
KNOWING VERSUS `KNOWING' 160

The Threshold of Uncertainty 160
The Difficulty of Growing Up 165
The Rebellious Teenager 166
The Growing Teenager 169
How to Avoid Teenage Rebellion 171
Society and the Mental Contradiction 176
What is Me? 180
Objective versus Subjective 182
Approval and Natural Conscience 185
The Rule of Law 190

ME 200
ME and Mercy Identification 201
Guilt, ME and Identification 204
Catharsis 206
Self-Image 211
Feeling Good about Myself 213
Guilt and Self-Image 218
Neurology and Self-Image 225
A SUMMARY OF ASSOCIATIVE THOUGHT 228
THE TWO ME’S 231

A Tale of Two Countries 231
Russia 231
Germany 234
Redefining Me 236
Personal Transformation 239
Head in the Clouds and Feet on the Ground 242
Changing Both ME’s Simultaneously 247
Changing one ME at a Time 249
Suffering versus Patience 256
TEACHER STRATEGY 261

Teacher Sequences 262
Teacher Emotion 264
A Teacher Theory of Mercy Emotion 270

Table of Contents 13
Teacher Emotion and Fractals 271
UNDERSTANDING ME 276
Flying 276
The Fractal Nature of the Mind 278
Emotional ‘Lift’ 279
Zen and Nirvana 281
Learning Lessons ‘Fractally’ 286
The Theory Addict 294
MORE ON TEACHER STRATEGY 297

The Storage Shed of Teacher Thought 297
Gnats and Elephants 302
Teacher Generality and Subconscious Thought 304
Teacher Personality and Automatic Thought 309
The Teacher Internal World 312
Pseudo-Theories 314
Pseudo-Cultures 316
Teacher Instability 319
Teacher Strategy and the Brain 323
SPLIT PEOPLE IN A SPLIT WORLD 326

Modern Man—the Idiot Savant 326
Pseudo-Maturity 328
Replacing the Genuine with the Imitation 331
Teacher ‘Multiples’ and ‘Schizos’ 335

Putting the Wrong Foot Forward 339
Putting the Right Foot Forward 343
Putting the Right Foot Backward 345
The Big Picture of Walking 347
The Really Big Picture of Walking 348
DIAGRAM OF MENTAL SYMMETRY 351

Alternate Diagram of Mental Symmetry 352
GLOSSARY 355
REFERENCES 362
INDEX 364
Cognitive Styles
Think of the mind as a house with seven rooms. Every normal person
has the same mental house with the same seven rooms. Each room
corresponds to one type of thinking style: There is a Perceiver room, a
Mercy room, a Facilitator room, and so on.
I suggest that the cognitive style of a person describes the room in
which he „lives.‟ This is the mode of thought which is conscious in that
person. By conscious, I mean that it is possible to see what exists in that
„room,‟ and to control what happens. All seven modes of thought are
present in each person, but only one is conscious. The other six modes are
subconscious, or below the surface.
It appears that cognitive style is determined genetically. In terms of the
illustration, I am born „living‟ in a specific room and it is not possible for
me to move to a different room. I suggest that I can only see and control
what happens in my mental room. In contrast, the other parts of my mind
are subconscious and operate automatically, outside of conscious control
or awareness.
Y our M ind
Teacher Perceiver
Server Mercy
Exhorter Contributor Facilitator
This person has the Cognitive Style of Server.
He is conscious in Server Mode.
We can illustrate the idea of consciousness by stretching the picture of
the house a little further. When I live in a room, I can do what I like to it: I
can paint the walls blue; I can rearrange the furniture; I can furnish it with
bric-a-brac. Or, I can fill the room with garbage, tear down the wallpaper,
and ruin the furniture. The choice is mine. Similarly, I can do whatever I
like to the mental room in which I am conscious. I can fill it with
information, or stop anything from entering. I can decorate it with tasteful
thought, or use it as a garbage dump for worthless ideas. The choice is
mine.
One of the major differences between the conscious and the

subconscious lies in awareness. If a mental room is conscious, then I can
see whether its contents are good or bad. On the other hand, aspects of
thought which are subconscious lie outside of my inner sight; I cannot
observe how these rooms appear. However, while I may not be able to see
the other rooms of my mental house, I can experience the mental benefits
of a well run household. If the „kitchen‟ room is working well, and I do not
„live‟ in the kitchen, I may not be able to enjoy the pretty paint on the wall,
but I can savor the good food which is sent my way. For instance, the
diagram above illustrates the mental „house‟ of a Server person. He cannot
see „next door‟ into Mercy thought. However, if his Mercy „room‟ is
operating, then he will experience the mental benefits.
On the other hand, suppose that my mental „kitchen‟ is broken down
and full of cockroaches. Obviously the food which comes my way will not
be very appetizing. It may even make me feel sick. Similarly, if one of my
subconscious modes of thought is crippled, I will not see this damage, but I
will suffer the consequences.
Another major contrast between the conscious and the subconscious
lies in the area of control. When a room is conscious, then I can make it
operate even when it is only partially finished. In other words, if my
„room‟ is half-filled with garbage, or cluttered with building material, then
I can use conscious thought to „walk around‟ these obstacles, and get my
mental work done. I can also do the opposite. Even if my conscious room
is well constructed, I can stop it from operating simply by stepping in and
waving the „arms‟ of conscious thought. Of course, conscious control can
only go so far. If my room is sufficiently messy, then it no longer becomes
possible to step around the mental garbage. No matter what I do, nothing
happens until some of the rubbish is cleaned up. Similarly, there comes a
point in the mental construction process at which even conscious control
cannot prevent the conscious room from operating.A
In contrast, mental rooms which are subconscious do not seem to have
these luxuries. Getting them to work is a more tedious and lengthy process.
If they fill up with too much mental trash, then they will grind to a halt.
Keeping them functional, therefore, means regular garbage collection.
Finally, once a subconscious room is functioning, there is no instant way to
stop it from operating. It will keep „chugging along‟ whether I like it or not.
A
Technically speaking, it appears that conscious thought and the mental
mode in which I am conscious are distinct. It is as if there is both a room
and a „person‟ living in that room. Therefore, in order to make the
conscious room operate, I can either use conscious control, or else program
the room so that it works by itself. If my conscious room operates
autonomously, then conscious thought for me is like living in a room full
of labor saving tools and gadgets.
Cognitive Styles 17
If I decide later on that I do not appreciate what it is doing, the only way to
stop it from working is to throw „sand in the gears‟—to cripple it with
sufficient mental trash.
I have stated that each person is conscious in one and only one mental
„room‟ and that all of the other „rooms‟ are under the surface. The situation
is actually a little more complicated than this. Some of the „rooms‟ are
aware of some of the other „rooms.‟ If you look at the diagram of mental
symmetry, you will notice various lines and arrows connecting certain
modes of thought. These links indicate which rooms can see into which
other rooms. For instance, you will notice a line running from Exhorter to
Teacher and from Exhorter to Mercy: This means that it is possible to look
from the Exhorter „room‟ into both the Teacher and the Mercy „rooms.‟ On
the other hand there is no line or arrow pointing from any of the other four
„rooms‟ to the Exhorter „room‟ (there is only an arrow heading away from
the Exhorter). Therefore, the Exhorter room cannot see either the
Contributor, Perceiver, Server, or Facilitator rooms. These modes of
thought may influence what happens in the Exhorter „room‟—they may
send „food‟ up from the „kitchen,‟ but Exhorter strategy will not be able to
see the source of this influence—it will not notice how this „food‟ is being
prepared.
I have listed in a table exactly which rooms are aware of which other
rooms. For instance, if you look at the Perceiver „room,‟ you will see that it
can see the Mercy room. This means two things: First, the Perceiver person
is aware of subconscious Mercy thought. Second, the Perceiver part in
every person is aware of Mercy thought. In contrast, you will see that the
Mercy room cannot see any of the other rooms. This tells us first that the
Mercy person is only aware of Mercy thought, and then that Mercy
strategy in every person lives in an isolated mental environment, unaware
of other modes of thought.
Mental Room Other Rooms Visible from this Room
Mercy None, influenced by Perceiver
Teacher None, influenced by Server
Perceiver Mercy
Server Teacher
Exhorter Teacher and Mercy
Contributor Perceiver, Server, Exhorter, some Mercy
and some Teacher
Facilitator Limited awareness of all other rooms
I suggest that many problems and misunderstandings arise because we
assume that other people think exactly as we do. Suppose that I am a
Mercy person. It will be obvious to me that all situations should be
approached with Mercy thought, because I am consciously aware of that
type of thinking. I will also find it equally obvious that the other six ways
of thinking are not as important, because I am not aware of them. Out of

sight is out of mind, so to speak. What happens when I meet a Teacher
person? He will tend to assume that the only type of thinking which really
matters is Teacher thought. Each of us will observe the behavior of the
other and come to the conclusion that the other person is either trying to be
obnoxious or else acting less than sane. After all, we both know that no
person in his right mind would act and think like that other person. But,
what is a right mind? Is it just the room in which I live, or is it the whole
house? A
On the other hand, if I know about cognitive styles, I will realize that
other cognitive styles are not crazy, but merely blind. Just as I live in one
„room‟ and may not see the „room‟ in which another person lives, so he
may be blind to the „room‟ which I call home. No one has the whole
picture.
I have suggested that each mode of thought, or room in the house,
corresponds to a physical part of the human brain. Lane and I reached this
conclusion after comparing personality with neurology. Our research
began in about 1978 when Lane stumbled across a scheme which divided
people into seven different categories. Using this „pie-cutting tool‟ as a
hypothesis, Lane analyzed the biographies of about 250 historical figures,
individuals such as Mahatma Gandhi, Mother Theresa, Napoleon
Bonaparte, John F. Kennedy, Florence Nightingale and so on. Amazingly,
the „cutting tool‟ survived, and the result was a list of character traits for
each of the seven cognitive styles.
When we examined these personality traits in more detail, we realized
that most of them could be „boiled down‟ into a few fundamental
characteristics. For example, we noticed that the Exhorter person is an
emotional driver who always pushes and prods others. He continually uses
excitement to „exhort‟ people from one task or vision to another. This
single attribute of motivating and pushing kept showing up throughout the
behavior of the Exhorter. Similarly, when we looked at the traits of the
Contributor person, we saw that the idea of value was deeply rooted within
his thinking. This allowed our examination of personality to move beyond
a mere description of „what‟ to a look at „why‟ and „how.‟
When I looked at neuropsychology, I found that the underlying mental
strategies which we had discovered in personality also described the
functions of specific parts of the brain. The location of Exhorter strategy,
A
I specifically chose to mention the Teacher and Mercy persons because
neither can see the rest of the house. As the chart indicates, most styles can
see at least some of the other rooms. The styles which have greater
awareness tend to fall into another type of mental „blindness.‟ They can see
the content of other rooms but they are unaware of how those rooms
operate.
Cognitive Styles 19
for instance, was easy to discover. In the same way that the Exhorter tends
to be an emotional driver who prods others, a part of the brain called the
basal ganglia acts as a mental pump driving thought and action. Strangely
enough, there is a brain disorder, called Parkinson‟s disease, which appears
to be a paralysis of the specific part of the brain which corresponds to
Exhorter thought. The patient can still act and think, but he is severely
handicapped at prodding himself into a transition from one task to another,
especially when emotions are involved. Even walking from one physical
room to another may involve too much of a mental change; the person with
this disease may literally freeze when he reaches the doorway to the next
room and be unable to move further.
I mentioned that most of the personality traits which we discovered
were variations of a few basic ways of operating. The rest of the attributes
seemed to fall into one of two categories: First, there were a number of
traits which differed from one individual to another. Sometimes these
characteristics would be present, other times not—even though the
individuals had the same cognitive style. As we began to understand the
mind in more detail, we realized that these traits were dependent upon the
way in which the mind was programmed. The mental room of
consciousness was the same, but different people had „furnished‟ their
rooms in different ways. Thus, we could divide each cognitive style into
different subcategories, depending upon how an individual had
programmed his „house‟ of thought. For example, while the Exhorter
person is always someone who pushes and prods, some Exhorter persons
lead by irresponsibility—prodding others on to greater effort while
remaining static themselves, whereas other individuals lead from the front,
always in the thick of things.
Likewise, we slowly realized that some of the characteristics which we
thought were solid could themselves be changed. Gradually we sorted out
the differences between mental „software‟ and mental „hardware.‟A Some
traits really were built into the house of the mind, while others were due to
its contents. Sometimes, so many individuals with the same cognitive style
would have the same mental furniture, that we would assume these aspects
of thought actually belonged to the house and were not just part of the
interior decoration.
A
I suggest that other schemes of dividing people into categories tend to
make this mistake of confusing the „walls‟ of mental hardware with the
„furniture‟ of mental software. Therefore, with other systems of cognitive
styles, it is usually possible for a person to move from one category to
another if he applies enough time and effort. This error of confusing
hardware with software is even made to some extent by others who use the
very scheme of cognitive styles that is presented here in this book.
For example, for a while we were under the impression that every
Exhorter person learned all of his lessons from the school of life. Then we
uncovered another subcategory of Exhorter person which, rather than
shying away from books, plunged into them with great enthusiasm. The
mental room was the same, it was just operating in reverse. The Exhorter
was still a pusher and prodder, but rather than going from life to theory, he
was moving from theory to life. Therefore, we had to modify our picture: It
wasn‟t the trait of learning lessons from life that was fundamental. Rather,
it was the connection between life and theory which was basic. The
direction of mental flow could vary. A
Second, as our research progressed, we began to see that not all of the
traits were the result of conscious thought. Instead, many of the
characteristics of a certain cognitive style were the result of subconscious
processing, as seen from the viewpoint of the conscious room. For instance,
the way in which the Exhorter person prodded others depended upon the
operation of the subconscious Perceiver room. Again, the fundamental trait
of exhorting was there, but it was being modified by the rest of the house,
working under the surface. And, if we looked hard enough, while we could
not see exactly what was happening in these „basement kitchens,‟ we could
examine the „food‟ that was coming up from the „kitchen,‟ and from it
deduce the type of „furniture‟ that existed within subconscious thought.
The result was a composite picture of the mind. Each person has the
same house, but each cognitive style can only see the whole mental
structure through the lens of conscious thought. And yet, in each individual
thinking style, the vague outline of the rest of the house is clear enough to
allow us to determine that particular room‟s place in the completed
structure. It is as if each cognitive style is one piece of a puzzle. Around
the edge of each of these fragments are clues suggesting how this particular
piece connects with the other bits. By putting it all together, we can come
up with the big picture—a model of human thought.
I mentioned that the fundamental traits which we discovered from
personality matched the function of different pieces of the human brain.
The correlation between mind and brain went further than that. We also
discovered that the relationships between the various modes of thought
corresponded to major physical connections within the brain. Not only did
the pieces match, but also the connections between those pieces. While
neurology did not seem to contain enough information about human
behavior to build a general theory about the mind, sufficient details were
known to allow us to test our theory of personality and to confirm that we
were on the right track. This is the approach which we will take in this
A
In the diagram of mental symmetry, you will see that the line connecting
Exhorter with Teacher and Mercy has no arrow on it. That means that
information can flow in both directions.
Cognitive Styles 21
book. We will base our discussion upon personality. However, we will

include enough information about neurology to show the connection
between mind and brain.
What about the idea, for example, that each cognitive style is conscious
in a different part of the mind. Does this difference show up in physical
brain hardware? The question is difficult to answer because very little
research has been done in this area. Until now, no one has come up with a
general theory of personality which relates cognitive styles to the function
of different brain regions. What I can say is that information from
neurology is consistent with the idea that the brains of different cognitive
styles are wired up in different ways. For instance, there is a fairly major
connection between the two hemispheres, called the massa intermedia,
which ties together the two thalami. This set of wires is present in two
thirds of humans and absent in the other third. Another major connection
between the two hemispheres, called the anterior commissure, is up to
eight times larger in some humans than in others.
In this book, we will be touching upon a number of different subjects. I
realize that most readers are not that familiar with either neurology or
psychology. Therefore, you may find yourself wondering how much of the
information which I mention is accepted by other researchers, and which
facts I am making up myself. I will try to keep this distinction very clear. If
I refer to neurology, this means that you can find this fact stated definitely
if you study books and articles on the brain. If a fact is more or less
generally accepted, then I will state that „research shows‟ or something
similar. When the information is fairly recent or less well known, then I
will include a reference indicating my specific source. On the other hand, if
I suggest a fact, then, as far as I know, it is original with me and not found
either in brain research or psychology.
Of course, not every idea which I suggest is original with me. Many
times I have found other people saying similar things. After all, we are all
studying the same minds and the same brains, and should be coming up
with similar conclusions. Sometimes, what is original is not the idea itself,
but rather the way in which it connects with other concepts and ties into a
general system of understanding.
I apologize for not always giving credit where credit is due.
Unfortunately, in a work of this magnitude it simply is not always possible
to decide exactly who was the first to come up with what idea. I spent
many years sifting through reams of partial facts and uncertain data, and by
now, I cannot remember where most of the original concepts came from.
After all, when the gold miner strikes it rich, he concentrates on the
digging and the refining and can easily forget which ore came from what
location. While many of the individual pieces were gleaned from the
thinking of others, I know that the overall structure is definitely unique.
The Effects of Environment

I have tried to make a distinction between the house of the mind and
the contents of each mental room. In computer terms, I have separated the
hardware of the brain from the software of the mind.A This addresses the
old question of „nature versus nurture.‟ Researchers often ask which
personality traits are inborn and which are acquired. I suggest that the
model of the mind presented in this book provides a way of sorting through
this confusion: On the one hand, nature appears to be responsible for the
wiring and construction of the mind. There are seven mental rooms, they
are connected together in a fixed pattern, and each room deals with
information in a specific way. In addition, the brain seems to be wired up
so that each cognitive style is conscious in one of these seven rooms. This
wiring pattern forces thinking to develop along certain paths; it is the
channeling of nature.
This explains, for instance, why the Exhorter person is constantly
pushing for change: His conscious room is fed with emotional memories; it
has mental access to what could be; it gets pumped up chemically with the
power of excitement when something new flashes upon the screen of inner
vision. With this type of conscious hookup, it is inevitable that this room,
and the person who lives in this room, would become a pusher and a
prodder.
On the other side of the balance, we find nurture. A human baby is
born with a specific cognitive style. The mode of thought in which he is
conscious has already been determined. But he is also born with a mind
which is practically empty. The house is there and the wiring is finished,
but nobody is home and the lights are not on. As the senses of the baby are
exposed to the external world, the mind starts to fill up—mental
programming occurs and the rooms in the house cease to be just bare walls.
When enough information fills a certain part of the mind, then this
mode of thought becomes „alive‟ and begins to operate; the lights come on
in that room. Parents notice that the child has graduated from food
processor to person: Not only do lights come on, but someone is home.
Environment, parenting, culture, gender, and birth order all influence this
process of mental development—they determine what is fed into the mind.
A
Technically speaking, this is not completely accurate. Brain software
does contain an aspect of hardware: Memories are formed as new physical
connections grow between one brain neuron and another. We will also see
that there is a strong mental connection between memories and thinking.
However, these physical changes are always limited, and those who study
linguistics will tell you that the brain is prewired to interpret input in
certain ways.
Cognitive Styles 23
What is mental „life‟? In order to answer this question, we have to look

at how memories work. It appears that as far as the brain is concerned,
thinking and remembering are very closely related. When I try to
remember what I ate for breakfast, I do not reach into my mental filing
cabinet and pull out the image labeled „breakfast.‟ Rather, my mind uses
thinking to reconstruct what happened: “Let‟s see, I was sitting here, and I
opened that, and then...oh, now I remember.” The further I have to dig, the
more difficult it becomes to rebuild the past.A
The reverse is also true: Not only is thinking used to rebuild memories,
but memories lead to thinking. I suggest that it is this combination which
produces mental „life.‟ B A habit, for example, results whenever I repeat
something enough times. The repetition fills my mind with memories, and
these memories develop a life of their own: A habit wants to be fed, it
wants to operate, it wants to live. Anyone who has tried to break a habit
knows what it means for memories to become „alive.‟
We have talked about nature and nurture. There is also a third aspect to
human thought. If nature ruled me, then I would be a robot, driven by
instinct. On the other hand, if nurture determined everything, then I would
be a creature of my environment. The human mind also has the third
element of choice. We are not total robots, and our thoughts are not all
determined by the world around us. It is true that the choices which we can
make may be limited, but it does seem that they are real choices.
Does man have a free will? I would like to answer this question and
end this section with an illustration. I suggest that for the average person,
the situation of personal choice is somewhat like watching television.
Nurture fills the mind with sounds and pictures, like images and noises
from a television set. Just as we have no direct control over what we see
and hear on the tube, so we often have little say in what we observe and
experience on our way through life. Nature, in contrast, separates the flow
of sensory input which we experience into distinct channels. Choice is like
changing the channel. We can decide which channel to watch, but we
cannot mix channels or alter the content of a certain channel.
A
This is not the whole picture. The Contributor and Facilitator persons
often do retrieve memories like files from a filing cabinet. However, I
suggest that this is because their subconscious rooms are retrieving the
mental fragments, putting them back together, and then handing the
completed reconstructions to conscious thought.
B
The reader who is familiar with computer science will notice that what I
am describing is consistent with the idea of the mind being organized as a
series of neural networks.
This illustration may sound

somewhat fatalistic, but I suggest that
it describes the situation for the
average person. He thinks that he is
completely free, but his choices are
limited and his paths are
predetermined. He has his job
channel, his weekend channel, his
sports channel and his family channel.
As he moves from one activity to the
next, he flips his mind to the desired
mental channel, and calls into play the appropriate mental rooms. The
ability to change mental channels and to move from one activity to another
gives him the impression that he has free will, but all that he is really doing
is moving from one culturally determined course to another.
When this type of person begins to feel limited and restricted, he
usually responds by demanding more channels—more choices. He wants
more entertainment options, more places to work, and so on. Channel
surfing through eighty possible programs may give the illusion of freedom,
but I suggest that it still does not attack the root problem, which is the
content of each channel.
As we all know, the content of a television channel does not come from
the television set itself. Rather, it is recorded in some far-off production
studio and then broadcast from a central location to millions of different
television screens. Similarly, the mental „channels‟ of culture are not
programmed by the individual person. Instead, society exalts a few
people—either dead or alive—from its midst and sets them up as role
models for the rest of us to follow. How we act, where we go, what we
wear, what we buy, and how we live are then determined by the examples
and words of those whom we respect. Given this type of situation, it is
natural for us to question the concept of „free will.‟
Modern society has responded to the perceived lack of „personal
choice‟ by adding more „channels.‟ We have allowed our world to split
into various specialized segments, each with its own role models. However,
I suggest that this does not solve the problem of „free will‟ because it does
not tackle the central issue. Society is still divided into „broadcast studios‟
and „television receivers.‟ The only way for us to escape from this
situation is to turn off our „television sets‟ and to create our own worlds. In
essence, each individual then becomes his own television producer. That
way we can create exactly the type of programming that we wish and truly
have a free will.
So why don‟t we get up, turn off our mental and physical television sets
and develop a life of our own? I suggest that there are several hurdles
which must be overcome before we can take this radical step.
Cognitive Styles 25
First, the average individual feels much safer following the

programming of others. Doing „my own thing‟ is risky. I might fail, or be
condemned by the rest of society. Second, society feels much more secure
when individuals follow established patterns and do not „rock the boat‟ of
social convention. If people are given too much freedom, then the result
could conceivably be total anarchy. Third, plotting my own course takes a
lot of thinking, preparation and hard work. Following some predetermined
channel is much easier.
Finally, there is the hurdle of
prior commitment. As a society,
we have invested trillions of
dollars and billions of man-years
setting up a system of existence
based upon „broadcasting‟ and
„receiving.‟ We have established
exactly who are the
„broadcasters,‟ how an individual
becomes a „broadcaster‟ and how
he should act as a „broadcaster.‟
We have developed countless channels through which a „studio‟ can get its
message across to the masses. And we know all of the emotional „hot
buttons‟ to press in order to get the optimal response from each „television
viewer.‟ Changing our way of operating would mean abandoning all of this
societal infrastructure.
It is precisely these issues which we will attempt to address in this
book: How do we graduate from being mental „users‟ who only choose
between existing channels, to being mental „broadcasters‟ who can develop
our own programs and gain some control over the content of our lives. I
should emphasize that this is not an easy process. Post-communist Eastern
Europe has shown us that people cannot handle instant freedom. They
must have some type of transitional mental and societal structure.
The path to freedom is a long, hard road. At the beginning, our need for
passive stimulation is still high and our ability to choose rather small. What
we will attempt to do in this book is to outline the various stages of mental
freedom, show which choices are possible at each step, and describe which
decisions will lead from where we are to greater freedom.
Free will and cognitive style are strongly related. My experience is that
when a person goes through life passively, then his cognitive style is often
difficult to determine. The cause is rather obvious. If an individual never
uses conscious effort to mold the furniture of his mental house, but rather
accepts all of the furniture which is given to him by his environment, then
it will be hard to discern which room really is conscious. In some societies,
the cocoon of nurture is so stifling that it becomes impossible for
individuals to break out of the mold and to discover who they really are. It
is only when a person gains the freedom to become himself that cognitive
style emerges from the shadow of nurture and culture. And when a person
learns what he can change, then he is able to live with what cannot be
altered.
The Diagram of Mental Symmetry

Learning about a theory is somewhat like getting to know a person. So
far, we have been at the level of “Hello, how are you? My name is…” and
so on. Now that we have a general idea of our theory of the mind, it is time
to add content to the overall impression.
In a relationship, the next stage usually begins with asking what a
person does. By learning his profession or skill I can uncover much about
his essential character. For instance, suppose I learn that someone is a
banker, a lawyer, an engineer or a professor. Instantly, I know things about
that person. Some of my ideas may be mistaken, but most of them will
probably be correct.
At the beginning of the book, I suggested that the operation of the mind
could be summarized by what I call the diagram of mental symmetry. A
Think of this diagram as the „profession‟ of our theory of the mind. While
knowing the profession of a person tells me much about that individual, I
suggest that this diagram can encapsulate all of our theory of the mind.
Of course, if I do not know what a banker really does, then learning
that a person is a banker will not tell me much. Similarly, the concepts in
this book will not make much sense unless we clearly understand the
meanings of key terms. I will be giving precise definitions to a number of
words. While I have done my best to pick terms which already have the
appropriate connotations, it is inevitable that my meaning will often be
slightly different from the popular definition. Therefore, the back of the
book contains a glossary of terms. If you cannot remember the meaning
which I give to a certain word, look it up in the back. From now on,
whenever I introduce a term which is defined in the glossary I will
underline that word.
A
This diagram is at the back of the book, after the references and in front
of the glossary.
Cognitive Styles 27
Analytical Associative
Abstract Teacher Perceiver
Concrete Server Mercy
Facilitator
Let us step back now and look at the big picture. Notice that the
diagram of mental symmetry contains two axes (we are looking here at the
first of the two diagrams). The top axis describes the type of thinking
which can be used. Thought may be either analytical or associative (the
underlining means that these are defined words which I am using for the
first time). It is fairly well known that analytical thinking occurs in the left
hemisphere of the brain and associative thinking in the right.
The left axis describes the type of information which is used. The
content of thought can be either abstract or concrete. Abstract information
looks at theories and facts; concrete information consists of experiences
and actions. I have mentioned the relationship between thinking and
remembering. Here we find these same two aspects present: Thinking is
described by the top axis whereas memory is shown by the left axis. It
appears that, statistically speaking, the male tends to emphasize abstract
thought, while concrete thought is somewhat more dominant in the
female.A
Notice that the diagonals of the diagram are also labeled. They
summarize the way in which information is evaluated. Three modes of
thought—Mercy, Exhorter, and Teacher—operate emotionally. They think
with their feelings. Three other styles of thinking—Perceiver, Contributor
and Server—work with confidence. For them, thought involves knowing.
Finally, you will notice that there is one style—the Facilitator—which
seems to be added almost as an afterthought. As I mentioned in the table of
awareness, this mode of thought has a limited awareness of all of the rest
of the mind. The type of thinking which it uses is neither analytical nor
A
There may be additional aspects to the mental difference between the
genders. However, as far as I can tell, this is the best way of explaining
mental traits which researchers say are typically male or female.
associative. Rather, Facilitator strategy operates by blending and mixing

between various aspects of abstract and concrete thought. A
Remember that a mental „room‟ describes either a way of thinking
which is present in all people, or else the specific way of thinking which is
conscious in a certain cognitive style. This means that the diagram of
mental symmetry can be approached in one of two ways: First, we can use
it to summarize the conscious traits of a specific cognitive style. For
example, notice that Mercy strategy is described as associative, concrete
and emotional. This means that the Mercy person is conscious in a mode of
thought which associates between concrete experiences and which
evaluates each experience using emotion. In other words, the Mercy person
lives in a world of feelings, where every situation brings to mind similar
experiences from the past. This leads naturally to a sense of
appropriateness and etiquette, as the network of concrete memories colors
the reaction to the present. Notice also that the Mercy room is not aware of
any other modes of thought. This means that not only does the Mercy
person live in an internal world of experiences and feelings, but he is
mentally aware only of this one mental world. See how many character
traits we have extracted even with the little that we know so far?
Second, we can use the diagram to describe how the mind operates in
all cognitive styles. Every person with a normal brain has all seven modes
of thought, and the lines in the diagram describe the major connections
between these different mental modes. B It is important to remember that
when we use the term Server, for instance, we can be referring either to the
mode of thought which is conscious in the Server person, or to the Server
mode of thinking which is present in every person. In this book, when we
are referring to a person with a specific cognitive style, we will talk about
the Server person, or the Teacher person. On the other hand, when we are
describing the functioning of a certain mode of thought, we will use words
like Mercy mode, Perceiver strategy, or Exhorter thought.
A
A general principle: Each „room‟ seems to have the same total amount of
mental awareness of thinking and memory. The Mercy and Teacher rooms
are most aware of thought but see the least memories. In contrast, the
Facilitator room sees most memories but his awareness of thought is
limited.
B
Brain damage can cripple or destroy certain modes of thought, depending
upon where the injury occurs. The effect of brain damage will often
depend upon the cognitive style of a person. If conscious thought can be
used to compensate for disabled mental strategies, then the mental
deficiency will not appear as severe. Also, if one part of the brain is
destroyed, it may be possible to relearn many tasks using alternate
strategies.
Cognitive Styles 29
The term Perceiver can refer to either:

1. The person who has the cognitive style of Perceiver.
 The Perceiver person is one of the seven possible cognitive styles.
 He is conscious in the Perceiver mode of thought.
2. The part of the mind which carries out Perceiver strategy.
 Every person has this mode of thought.
 In those who are not Perceivers, this mode is subconscious.
The terms analytical, associative, abstract, concrete, emotion and
confidence are very fundamental to this theory. They are also used widely
in both psychology and in common speech, and I have explained them in
the glossary. However, let us see if we can define them a little more
precisely in the light of some examples.
I mentioned that the left axis of concrete and abstract refers to two
different kinds of information or memory: Concrete thinking looks at
experiences and objects in the real world. When you tell a concrete thinker
an idea, for instance, he will ask for an example. For him, everything is
interpreted by experiences. Mention the word „car,‟ and the 1973 green
Honda Civic with the dent in the left door may come to his mind. „Love‟
may mean the special card, hug and visit that he received after learning of
his father‟s death.
An abstract thinker, in contrast, deals with ideas and concepts. Put him
in the 1973 green Honda Civic and he will think of transportation, and the
effect that the automobile has had upon twentieth century society. Mention
the word love and you may start an intellectual discussion about the
benefits of emotional bonding in times of crisis.
Now turn to the top axis of analytical and associative. Each describes a
different type of thinking. Let us contrast these two ways of mental
processing, first by comparing a list of characteristics, and then with the
help of an illustration.
Speech is a good example of analytical processing. Neurology tells us
that the left hemisphere is responsible for producing words and sentences.
Notice that a sentence is a sequence of words which are connected together
and spoken over time. When a person speaks a word or a sentence, his
mouth makes a succession of verbal sounds which we call speech: “H-e-ll-
o…h-o-w…a-re…y-ou.”
Words are not chosen at random. Rather, each word has a specific
meaning which determines where that particular sequence of acoustic noise
can be applied. For instance, we all know when and where to say the word
„fire.‟
Finally, speech is full of general patterns and order. Sounds are formed
into words using rules of phonetics: We can be quite certain that the
sequence “qthc” will never show up in an English word, and be equally
positive that the letter „q‟ will almost always be followed by the letter „u‟
(ask Scrabble players for the exceptions). Principles of grammar are used
to organize words into longer chains, called sentences: “The fox jumped
over the dog,” is grammatically correct, while “Jumped dog the fox the
over” is not.A Sentences themselves are grouped into paragraphs, chapters,
and books. At each of these levels, we find that certain sequences of letters
or words go together quite often, and that other sequences never occur. In
other words, we find that language contains order; it is not total chaos but
contains patterns which can be discovered.
Analytical Thinking Associative Thinking
Left Hemisphere processing Right Hemisphere processing
Time-oriented Space-oriented
Strings elements together into Links elements together to form
sequences objects
Adjusts where sequences are Adjusts the label of each object
applied
Sensitive to general patterns and Sensitive to details and to the
to order exception
I suggest that a road map provides an example of associative thinking.
Neurology tells us that the ability to work with maps depends upon a
specific part of the right hemisphere called the parietal lobe. Notice that a
road map is a piece of paper on which the spatial locations of different
towns and cities are shown as dots of various sizes. These dots are
connected with lines which indicate the roads that go between the cities.
Each dot on the paper is also labeled. In the case of a road map, this
label usually tells the name of the town or city. Maps can contain differing
amounts of detail. A simple road map will show only the main cities and
the freeways, while a detailed map will also indicate the side roads and the
small villages.
Finally, it is easy to find what is out of place by comparing one map
with another. This can be illustrated by the familiar puzzle in which two
pictures of the same scene are shown and one is asked to find the
differences between the two sketches. The easiest way to solve this
problem is to place one picture on top of the other and then hold them both
up to the light. The differences pop out, especially if the two sketches are
drawn in different colors. It appears that associative thinking uses exactly
this type of process when comparing mental objects or pictures. For the
associative person, unusual situations and exceptions are easy to notice—
they are continually „popping out.‟
The two diagonals in the diagram are labeled confidence and emotion
(these words appear at the bottom of the diagram). These are two different
A
In some languages, word scrambling is permitted. This is because words
themselves are modified to indicate their function within a sentence.
Cognitive Styles 31
ways of evaluating information. The Teacher, Exhorter and Mercy use

emotion, while the Perceiver, Contributor and Server work with confidence.
The emotional person evaluates information based on how it makes him
feel. Emotion can vary all the way from horrible, to bad, to „blah,‟ to fair,
to ecstatic. In contrast, the person who uses confidence knows what is right
and wrong, what works and what doesn‟t. Confidence also can vary from
uncertain, to reasonably confident, to absolutely certain.
Confidence and emotion interact with each other. The level of
confidence determines the emotional pressure that a memory can handle
without falling apart. This interaction can be compared to driving a car
down a road full of potholes. The bumps are the emotions, while the
confidence is the structural integrity of the vehicle. A poorly constructed
car will fall apart if the road on which it is driven is too rough. A tank, on
the other hand, can handle the „emotion‟ of roaring across hills and gullies
and still stay in one piece.A
Stage fright is another example of emotion affecting confidence. A
person may be able to perform adequately at home where no one is
listening, but he easily loses confidence when standing in front of a big
crowd. His level of confidence is great enough to handle the small
emotions of home, but it is insufficient to deal with the stronger feelings
associated with public performance and audience response.B
You will notice that the diagram of mental symmetry has been drawn in
two ways. In the first picture, abstract and concrete form the left axis,
while in the other drawing, the left axis contains emotion and confidence.
These two diagrams contain exactly the same information, and are drawn
in different ways to make certain features more obvious. The first drawing
emphasizes the different types of thought. The second makes it easier to
see the flow of mental processing. Notice in this diagram how thought
starts at the top with emotion, moves through a layer of confidence, and
then is channeled through Facilitator strategy. These three stages of mental
processing will become very significant when we look at the three styles of
Exhorter, Contributor and Facilitator.
The mind uses two types of processing with two types of information.
 Thinking can be either analytical or associative.
A
When it comes to physical construction, the sturdiest structure is not
always the one with the strongest material. Instead, the best choice is
usually a well-engineered combination of strength, shape and flexibility. I
suggest that a similar principle applies to the mind.
B
As a violinist, I know about stage fright, and have found public
performances to be excellent for applying principles of mental
programming.
 Information can be either abstract or concrete.

Finally, I suggest that the seven cognitive styles can be divided into
two groups which we will call the simple styles and the composite styles.
The simple styles are the Teacher, Perceiver, Server and Mercy. These are
the four names which are placed in the corners of the diagram. Each of
these four styles uses one of the two types of thinking (associative or
analytical) on one of the two kinds of information (abstract or concrete).
Two methods of thought combined with two types of memory produce
four possible combinations. The Perceiver, for example, uses associative
processing with abstract information.A
The composite styles are the Exhorter, Contributor and Facilitator.
These names are shown in the middle of the diagram. The composite styles
are based upon the foundation of the simple styles and tie them together.
The Exhorter combines Teacher and Mercy modes, and the Contributor
integrates Perceiver and Server thought. The Facilitator is the „secretary‟ of
the mind, mixing and balancing the rest of thought.
The seven cognitive styles can be divided into two groups:

The simple styles emphasize content.
 They use one type of thinking with one type of information.
The composite styles emphasize action and progress.
 These combine the thinking modes of the simple styles.
The simple styles deal with the content of thought. The composite
styles, in contrast, work as a mental pump which drives thought and action.
I suggest that this pump is the source of imagination and creativity. Notice
that the diagram shows an arrow leading from the Exhorter through the
Contributor to the Facilitator. This arrow shows the direction in which
information flows on its way through imagination (this flow is easier to see
in the second version of the diagram). The separation between thinking (by
the simple styles) and acting (motivated more by the composite styles)
shows up in personality. Unlike the simple styles, the composite styles are
generally much more interested in doing, creating and developing than in
learning and filling the mind with more content. This means that Exhorter,
Contributor and Facilitator persons often end up building their activity
upon a rather limited or inadequate mental foundation.
A
Notice that this backs up our earlier suggestion that memory and
processing go together in the mind: Abstract memory, for instance, does
not just exist by itself. Rather, it is organized either associatively or
analytically. Similarly, analytical thinking does not work in a vacuum, but
operates either on abstract or concrete information.
Cognitive Styles 33
For instance, this theory of the mind was developed through

cooperation between two simple styles, myself a Perceiver person, and my
brother Lane a Teacher person. If either of us had been one of the
composite styles, you can be sure that we would have stopped our research
long ago and used our theory of the mind to start some highly profitable
business or organization.
I hope that it is becoming clear by now that the mind really is based
upon connection, flow and interaction. We tend to think of the brain as a
static glob of protoplasm that just sits there and cogitates. I suggest a better
illustration is that of a modern economy, with factories producing material,
trucks and trains hauling goods from here to there, telephone lines strung
from one location to another, research centers working out new gadgets,
and crowds of people all simultaneously doing their own thing—talking,
buying, phoning, working, and so on. Or, if you want to compare the mind
to a house, do not think of a bachelor‟s suite with one lonely individual
going through his daily routine. Instead, imagine a huge rambling
residence with dozens of people trying to get things done while continually
bumping into one another. Conscious thought is by no means the only
person living within the home of the mind. Rather, it is more like a harried
landlord attempting to bring order to his hotel, or like a government trying
to steer the course of the economy.
We have talked about the mind. I have suggested that each mode of
thought is associated with a specific region of the brain. For those of you
who know something about neurology, I will point out—later on, when we
look at each cognitive style in more detail—which mental strategy
corresponds to which part of the brain. I suggest that the simple styles are
associated with the part of the brain called the cortex (remember that
whenever I suggest something, I am telling you that the idea is original
with me). This is the wrinkled sheet of gray matter that you see when you
look at the surface of a brain.A Neurology tells us that the cortex is where
the memories are stored and where thought occurs. This is shown in the
behavior of the simple styles. As I have mentioned, these styles—Teacher,
Mercy, Perceiver, and Server—are usually more concerned with the
content of thought and action than with using that content to do something.
As the diagram on the next page indicates, neurology tells us that the
cortex of the brain can be divided into four parts—the top and bottom
halves of each hemisphere.B Teacher mode uses the bottom half of the left
hemisphere; Mercy thought uses the bottom of the right hemisphere.
A
There is a simple difference between gray and white matter. Brain
regions where neurons are located will appear gray, while those areas
which contain mainly connections between neurons will appear white.
B
In a few pages, we will look at the neurology in more detail.
Server processing occurs in the top half of the left hemisphere and
Perceiver thought in the top half of the right.A
Neurology also divides the cortex of the brain into front and back.
Neurology tells us that the back of the cortex interacts with the external
world. This is where sight and sound are interpreted and where memories
of specific actions, objects, experiences and words are stored. In contrast,
the front of the cortex contains the internal world. It is this part of the brain
which allows us to become individuals who are persons. Someone who
loses his frontal cortex becomes a creature of his environment—a
Pavlovian dog who can only salivate in response to the bell of external
need. He may still be able to act, talk and respond, but he has no internal
world of love, hope, planning, or understanding with which to integrate the
fragments of his personality.
THE BRAIN
Left Hemisphere Right Hemisphere
(Superior)
Server TOP
Perceiver
Front (Posterior) Back Front
Back (Posterior)
Teacher M ercy
BOTTOM
(Inferior)
Our research suggests that each of the four simple styles has a sensory
part in the back of the brain and an associated internal world in the front.
Mercy strategy, for example, has an inner world of emotional memories. It
is this internal world that determines the emotionally appropriate way of
reacting to the external world of experiences—it appears to contain the
core mental „furniture‟ of the Mercy room. Take away this part of the brain
A
I could „get technical‟ and refer to brain locations such as FEF, IPL,
SMA, or STS. I would manage to impress some people but I would also
lose my audience. I know what it is like to be snowed under by
neurological terminology. I learned about the brain simply by going to the
medical library and starting to read. Occasionally a researcher would slip
up and actually define one of his terms. Two hundred tomes and about one
thousand esoteric papers later, I have acquired some knowledge about the
subject. However, I have found that the useful information in a paper is
often contained in the little asides which a researcher throws in just „by the
way.‟ So, I decided to gather all my „little asides‟ into a book and only add
technical detail where necessary.
Cognitive Styles 35
and a person will act inappropriately, doing things such as going to the
bathroom in public places without feeling shame. Of course, some people
act inappropriately without the benefit of a lobotomy. In their case, the
behavior is not the result of missing brain hardware, but rather of
inadequate mental software. The influence of the internal world can also be
reduced through the help of drugs and alcohol. To misquote an old saying,
“I can either have a bottle in front of me, or a frontal lobotomy.” A
The composite styles, in contrast, do not seem to be associated
primarily with the cortex of the brain. I have mentioned that the three
composite styles form a mental loop which drives thought and action. A
loop, just as we have described, exists in what is called the subcortex of the
human brain. This is the region that can be seen when the brain is opened
up and the cortex removed, which is why it is called subcortical. B
Memories are not stored in the subcortex. Instead, the subcortical brain
takes the information from the cortex in each hemisphere, processes it in a
region called the basal ganglia and then sends it back to the cortex through
another brain center called the thalamus. I suggest (final reminder: This is
original with me) that this is the loop which is used in visual and verbal
imagination, with verbal imagination occurring in the subcortex of the left
hemisphere, and visual imagination happening in the subcortex of the right
hemisphere. C In other words, what we call imagination is actually the
operation of the three composite styles, and the way in which we react to
imagination and the control which we have over imagination depends upon
which mental room is conscious.
The four simple styles are located in the cortex of the brain.
A
The medical history of the frontal lobotomy is a real horror story. In its
most popular form, the surgeon stuck an ice pick behind the eye of the
patient, pushed the blade into the front of the brain, and stirred. This
procedure was carried out in the doctor‟s office under local anesthetic.
Thousands of humans were mentally murdered this way in order to further
the careers of a few aspiring physicians.
B
Many terms in neurology are equally inspired. The substantia nigra, for
example, is simply Latin for the black substance. The term which I like
best is the substantia innominata, Latin for the unnamed substance.
C
Some of the latest papers on the basal ganglia describe exactly this
concept of a loop of imagination and even mention the distinction between
Exhorter and Contributor type processing.
This does not mean that the composite styles do not use the cortex at all. It
appears that each of the three composite styles is also associated with a
certain region of the cortex. However, the simple styles use predominantly
cortical processing and the composite styles focus upon subcortical thought.
 Each is divided into an internal world and an automatic part.

The three composite styles are located in subcortical regions.
 They form a loop which travels from the cortex back to the cortex.
Evidence from neurology also supports the idea that this subcortical
loop drives imagination and action. For example, if the place in the brain
called the SMA (the primary location where this loop re-enters the cortex)
is damaged, then a person will experience a very peculiar form of paralysis.
He can still talk and act, but he has no desire to do so. He can respond
intelligently if he is forced to, but otherwise he reacts like the proverbial
couch potato—pure thought and all eyes.
How to Make Friends with a Theory

I have suggested that learning a theory is like getting to know a friend.
So, how far have we come? By now, I have introduced you to my model of
thought, and I have told you something about „him.‟ At this point in the
relationship we need to answer the following questions: “Do I like this
person? Do I want to spend time with him? Is he the type of individual
whom I find interesting?”
Some people are great at creating first impressions, but the more we get
to know them, the less we want to be around them. Others may not appear
so brilliant at first, but they wear well; over time, we find that they turn
into faithful friends. I suggest that theories are much the same. Some ideas
seem really exciting at first, but they have no depth. Other systems of
thought may take a while to understand, but they then survive the test of
time.
Most of us have close friends. However, not all of us have learned to
make „friends‟ with a theory; we have not acquired the art of appreciating a
general understanding. Therefore, I would like to mention a few aspects of
a quality relationship with a theory.
First, having a friend means that you will be seeing the same face over
and over again. I have mentioned that this book uses one general theory to
explain many different aspects of human thought and personality. This
means that you will be seeing the same basic concepts repeated page after
page—wherever you turn, the same „person‟ will keep showing his „face.‟
In fact, if there is a simple model which describes all of human thought,
then once you know it, you will find that the same words and concepts
occur endlessly, everywhere.
How can I handle reading about the same ideas for the next several
hundred pages? Well, how does a couple survive marriage? I suggest that
the same answer applies to both situations. Initially there is the excitement
of novelty—doing things together for the first time, or experiencing the
thrill of grasping a mental concept. However, if the relationship is to
Cognitive Styles 37
survive, then excitement must grow into love. Long-term friendship is fed
by the satisfaction of accomplishment, the pleasure of relationship, and the
joy of discovering new aspects in one‟s partner.
The person who reads this book purely for the novelty of encountering
new and exciting concepts will probably end up becoming bored: “You
keep saying the same things over and over again, you force me to think
logically, and you don‟t tell enough stories.” On the other hand, the
individual who is searching for the pleasure and satisfaction of a unified
theory will find that each repetition simply adds another facet of grandeur
to the gem of understanding.
Therefore, I suggest that this book should not be treated as an
intellectual challenge to be overcome, or as a psychological bandage to
place on an emotional sore. Rather, it should be seen as a work of elegance
to be enjoyed and appreciated, and as a guide which can help to bring
meaning to life. If there really is a general theory which can explain human
behavior, then as long as I continue to behave as a human, this
understanding will be with me, mentally „looking over my shoulder.‟
Let me illustrate this point with a personal analogy. I enjoy playing
violin in a string quartet. For a long time, my greatest thrill came from
sight reading a new piece of music at the edge of my technical ability. The
challenge of finding the right notes, coupled with the possibility of musical
disaster, produced a feeling of excitement. Once I had played a piece for
several times, though, it tended to lose its appeal and became just another
set of notes on paper. Over time, however, I gained the ability to
appreciate music: I was not only challenged when I tackled new works,
but I could also find elegance, beauty and harmony in perfecting and
expressing existing ones.
Secondly, building a quality relationship takes time and effort. I cannot
walk up to a person on the street at random and expect instant
companionship. I have to earn the right to become someone‟s friend. The
same applies to a general theory. In order to gain understanding, I must
first lay a proper foundation. Just as learning mathematics starts by
memorizing the times tables, so an understanding of the mind must begin
with an explanation of the basic components of thought. I will try to make
it as interesting and as readable as possible. The rest is up to you.
Third, if learning about an ordinary everyday theory could be compared
to forming a platonic friendship, then I suggest that studying about
cognitive styles is somewhat more like dating. Normally, when I
understand some theory or make friends with some person, I have the
benefit of emotional distance. Whenever I need a break from the
relationship, I can retreat to my own personal world. However, if I fall in
love with someone, then that individual becomes part of my personal world,
and very difficult to get out of my thoughts. I suggest that a theory of
human personality behaves in similar ways. Once it begins to explain my

personal world, then it also follows me around wherever I go.
Analyzing the mind requires a combination of head and heart.

 The method of study involves the head and rational thinking.
 The object of study includes the heart and personal feelings.
It probably sounds strange to compare a theory of the mind with
„falling in love.‟ The scientist may well look at this statement and conclude
that a discussion about „love‟ must of necessity abandon logic and head
down the garden path of mystical musings. On the other hand, the
individual who is searching for love is equally positive that he will not find
the answer to his quest within the sterile hallways of rational research.
However, this is precisely what we will attempt to do—combine the
emotions of the heart with the rational thinking of the head.
I suggest that music provides a good example of subjective feeling
combined with objective analysis. On the one hand, this topic can be
studied from a physics textbook where mathematical formulae are used to
describe resonant frequencies, string tensions, and harmonic ratios. On the
other hand, the musician may learn about the topic by „feeling‟ the chords
and allowing his gut instincts to guide his fingers. Put the two together and
you come to the conclusion that the musician is really „feeling‟ a set of
mathematical equations and that the physicist is actually analyzing an
aspect of subjective emotion.A
This concept is so important that I will say it one more time: Why do I
compare studying a theory of the mind with forming a friendship? Because,
when it comes to emotional topics such as „falling in love,‟ our natural
tendency is to throw logic out of the window and to follow the dictates of
our heart. Similarly, I have found that the biggest obstacle to understanding
the mind is subjective feelings. Therefore, one of the recurring themes in
this book is that of cooperation between head and heart.
A Word from your Tour Guide

Suppose that I decide to visit a foreign land. I can prepare for my trip
by purchasing a map and a tour guide. By looking at the map I can see
what is where, and how to travel from here to there. While the map shows
me the various cities, towns, and roads, it does not tell me which places are
worth visiting. This is where the tour guide becomes useful. By combining
advice from the tour guide with information on the map, I can figure out
what I want to see and where these various sites are located.
A
It is amazing how often you find people with mathematical ability who
also play a musical instrument. This suggests that there really is a
fundamental relationship between the two.
Cognitive Styles 39
Of course, I could always board a plane to some unknown destination,

rent a car and start driving at random. It would work if I landed in a
civilized location. Charging blindly into some wild untamed jungle,
however, could be quite dangerous.
I suggest that the journey through life is no different. In order to have
the best trip, we should start by programming the mental „rooms‟ which
contain the maps and the tour guides. Therefore, we will start our analysis
of the mind by looking at Perceiver strategy, which contains the mental
maps, and Mercy thought, which has the touring tips of the guide book. We
will ask, “How can I construct a mental map which can guide me through
life?”
But that takes work, you say. Isn‟t it easier to tune in to the „travel
channel‟? If I have some big brother to watch over me, then he can save
me from the ferocious tigers and the poisonous snakes lurking about in the
jungle. True, big brother may save us from the dangers of life, but who will
save us from big brother? If you like the idea of going through life as an
emotional „babe in the woods‟ under some impersonal big brother, then I
suggest that you read no further. On the other hand, if you want to plan
your own journey, and learn about jungle survival, then follow me as I
describe the path which I discovered in my own search for a map of human
existence.
Mercy Strategy
We will begin our study of human thought by looking at Mercy strategy.
Remember that our description refers both to the type of thinking which is
conscious in the Mercy person, and to a mode of thought which is present,
under the surface, in all of the other cognitive styles. I should remind you
as well that not all of the personality traits of the Mercy person are the
result of Mercy thought. Many characteristics come from the other six
rooms operating subconsciously within the mind of the Mercy person. In
this section we will only examine traits which are the result of conscious
thought. As we discuss the other cognitive styles and gain an
understanding of the rest of the mind and how it operates, our picture of
the Mercy person will become much more complete.
Mercy Thinking
As we can see in the diagram of mental symmetry, the Mercy person is
associative, concrete and emotion-oriented. This means that Mercy thought
lives within a network of experiences, each with an emotional label.
Wherever the Mercy person goes, he is always being reminded of other
experiences, and with each of these memories is a related emotion. A The
feelings associated with these linked memories color the emotional
atmosphere of present experience.
Let me give you an example. One Mercy girl B was looking at displays
in store windows when she happened to glance upon a certain doll.
Immediately she felt bad. When she got home she realized the source of
this feeling. As a child she had been in a school play, and had worn a
costume like the dress on that doll. Her dress had ripped during the
performance, and she had felt terribly embarrassed. Seeing that doll
A
To avoid convoluted language, I will follow normal English rules of
grammar and use „he‟ for both male and female. My observation actually
suggests that there might be more female Mercy persons than male Mercy
individuals.
B
I have suggested that males tend to emphasize abstract thought, whereas
females concentrate on concrete thinking. This means that Mercy traits are
usually more pronounced in the female Mercy person, while the male
Mercy person generally places more of an emphasis upon subconscious
Teacher and Perceiver thought. The „furniture‟ of thought may vary, but
both male and female Mercy persons still „live‟ in the same mental room of
Mercy strategy.
Mercy Strategy 41
reminded Mercy thought of the experience with the

school play, and brought back all the feelings associated
with that event.
It is this ability to relate the present to the emotional
past which allows the Mercy person to empathize with
others or show „mercy‟ to them. When the Mercy
observes other people, he is reminded of how he felt
when he was in similar situations. The Mercy is the
person who will see the dog trying to scratch a hard-to-
reach spot and find himself reaching in sympathy with
the animal. When we identify with a hero in sports, with
an actor in a movie, or with some object of religious
worship, it is because our Mercy part is relating
emotionally to the focus of attention.
The Mercy person, who is conscious in Mercy mode, is the best at
sensing nonverbal communication. Inside his head, he „sees‟ subtle clues in
the environment triggering emotional memories. Therefore he notices the
atmosphere of a restaurant, for instance, and is constantly reading meaning
into the facial expressions of others.
I have mentioned that Mercy thought uses associative processing. I
suggest that associative thinking works with connections and labels. The
diagram below shows three memories, A, B and C, each represented by a
dot. The arrows which point up or down show the labels associated with
these three memories, and the lines between the dots show how they are
connected. With Mercy processing, the memories are concrete experiences
and the labels describe emotion.A
Experience A is a new experience.

C It reminds Mercy thought of memories B
and C.
A B B feels fairly good. C feels very bad.
Experience A ends up feeling fairly bad.
A is stored with this emotional label.
A now helps evaluate other experiences.
A
Perceiver strategy is also associative. We will see that with Perceiver
thought, the memories are abstract facts and the labels measure confidence.
However, the type of thinking in both cases is associative.
Let us use this diagram to explain the example of the girl with the dress.
Any experience which comes in to Mercy strategy will form a memory.
Therefore, the situation of seeing the dress in the window created the
memory „A.‟ This new memory reminded Mercy thought of two other
memories: „B,‟ and „C.‟ „B‟ was the composite memory of previous
window shopping. This memory had a positive emotional label—it felt
fairly good. If „B‟ were the only memory to be triggered, then „A,‟ the new
experience of seeing the doll in the window, would have also received a
good label. However, „A‟ also managed to connect with the old memory of
„C,‟ the embarrassing situation from childhood, which was labeled with a
very strong negative feeling. The result was that the intense negative
emotion of „C‟ overwhelmed the lesser positive feeling of „B.‟ Therefore,
„A,‟ the new memory of seeing the doll in the window, unexpectedly
acquired a bad emotion.
Take this example, multiply it millions of times, and you have Mercy
processing. Everywhere the Mercy person goes, he is being reminded of
emotional experiences—he is associating to memories of experiences
which have emotional labels. This means that the way he feels about the
present is largely determined by how he feels about his past. A
Because past experiences have such a large effect upon present emotion,
the Mercy person will often try to use the past to influence how he feels
about the present. The environment will be arranged in such a way as to
remind Mercy strategy of memories which have good emotions. Of course,
we all do this to some extent, but for the Mercy person, this is conscious
thought. This is where he lives.
Christmas time at my home
provides a good example. My
mother is a Mercy person. She
has fond memories of
celebrating Christmas as a
child. So whenever we have
Christmas, my father must go
through exactly the same
routine that my mother‟s father
carried out when she was little:
We all go outside and stand in a row from youngest to oldest. Dad comes
out and says in Low German: “Children, it‟s Christmas!” Then we file into
the room with the Christmas tree, singing „Silent Night‟ in German. Finally,
we all sit down and father reads the Christmas story. Repeating this ritual
A
How does the Mercy person get away from his past? We will see later
that when memories are reconnected, they can become a vision of the
future.
Mercy Strategy 43
reminds my mother of her „ghost of Christmas past‟ and brings back the
pleasant feelings of childhood.
The associations of the Mercy person do not always involve dolls,
dresses, atmosphere and Christmas. The Mercy person is naturally talented
at finding unorthodox solutions to practical problems. He will pull together
experiences and objects from here, there and anywhere until an answer is
found—a behavior which I call „doctoring.‟ The Apple II personal
computer, for example, was designed by a Mercy electronics whiz called
Steve Wozniak. It contains a number of very efficient but highly
unorthodox circuits. In a similar way, my mother is always „doctoring‟
food in order to make it taste better. Some of her culinary solutions are also
quite unusual.
Mercy Automatic Thought

I suggest that the Mercy person is good at „doctoring‟ because he
„lives‟ in a mental room which is surrounded by experiences. Remember
that each of the four simple styles contains an internal world at the front of
the cortex, and a corresponding automatic part at the back. A One could
think of the automatic fragment as a sort of mental toolshed. While all of
the significant experiences are pulled into the front of Mercy thought to
form the internal world, the other less important memories are stored in the
back. Therefore, when the Mercy person faces a practical problem, he only
needs to go into the „back‟ of his mental room and rummage around in his
„storage shed‟ in order to come up with an appropriate response.
My sister-in-law‟s brother is a Mercy person who designs and builds
electronic devices for underwater applications. His lab provides a perfect
example of the way in which Mercy „doctoring‟ uses bits from the „storage
shed.‟ He constructs his testing and production equipment out of plastic
pipes, light bulbs, meters bought at estate sales, scrap pieces of lumber, and
stepper motors salvaged from ancient computer disk drives. The gizmos
that emerge from his „storage shed‟ of external parts and internal ideas are
truly amazing.
Sheds are great for holding odds and ends, but have you ever tried to
find something in a cluttered shed? You move aside the lawnmower, and a
pile of rakes and shovels comes tumbling down. You get the tools out of
the way and a mouse scurries from the corner. What you need may be there
somewhere, but where?
A
Our analysis of MBNI indicates that the Mercy person‟s toolshed or
automatic part spoken of here is in Introverted Feeling, a region in the back
of the brain. The internal world would then be in Extraverted Feeling,
which is located in the front. A similar parallel can be made for the other
four strategies. The details are covered elsewhere, and are not relevant to
the arguments in this book.
The situation with the mental storage shed of automatic thought is

similar. Not every Mercy person is good at „doctoring.‟ The potential is
there, but the actual result depends upon the quality and content of
automatic memory. I suggest that a good mental „storage shed‟ has three
requirements: First, there must be something in the shed. Just as a storage
shed must be filled in order to be useful, so the Mercy person must expose
his mind to situations which can fill automatic memory with experiences.
The reason that my sister-in-law‟s brother is so good at building gadgets is
that he has been working with electronics since he was a little child. He
can find just about anything he needs by looking at those past memories.
Second, the contents of the storage shed must be useful. The Mercy
person who spends his time watching soap operas on television may have a
shed full of experiences, but there is not much that he can do with this
mental information. However, I suggest that if the contents of the mental
shed are useful, then they will also automatically become available. This is
because the mental storage shed has one major advantage over a physical
shed. Real sheds which are disorganized stay that way. The more you
rummage through them, the messier they get. Mental storage areas, in
contrast, are self-organizing. Simply stick your mental hand into the shed,
think of what you want, and if something useful is there, then it will
magically appear in your fingers.A
Three requirements for a working „storage shed‟ of automatic thought.

 It must have content.
 The content must be useful.
 The organization must be appropriate.
Finally, I suggest that the mental shed needs some way of deciding
what is appropriate. Since Mercy strategy works with emotions, every
item in the Mercy storage shed will be labeled with some type of feeling
indicating what works and what doesn‟t. We even speak of getting a feel
for something. The Mercy person decides which mental tool to use
depending upon what feels appropriate—what seems right. If the Mercy
individual has healthy feelings, then he will automatically pick the correct
piece. But, if his emotions are either inappropriate or lacking, then the
Mercy person will find himself reaching continually for the wrong mental
tool. Our story of the doll illustrates how a childhood experience of
embarrassment can warp Mercy feelings. In the same way, the Mercy
person who lives in the unreal world of television sit-coms, or who harbors
bitterness, hurt, or resentment will find over time that these deep-seated
A
Those of you who have studied neural networks will recognize the
concept of self-organizing memory.
Mercy Strategy 45
feelings put a false color upon all memories; whenever a new tool is placed
in the mental storage shed, it will be labeled with an inaccurate emotion.
We have seen how the Mercy person‟s storage shed of experiences
allows him to come up with weird and wondrous solutions. I suggest that
this mental awareness also leads to a desire for subtlety. Whenever the
Mercy person encounters a situation, he is immediately aware of a host of
similar experiences and feelings. As a result, when he approaches some
emotional topic, he prefers to beat around the bush and talk about it
delicately. For him, the mental associations are so obvious that stating the
subject directly would feel like emotional shouting. He appreciates the
same emotional sensitivity from others. A hint is usually enough: If he has
the appropriate associations, then he can figure things out from there.
The Mercy mental storage shed also creates a need for sincerity. This
trait has to do with emotional consistency. A person who is sincere
broadcasts a uniform emotional message—Mercy strategy can reach into
its mental storage shed and pick out the appropriate tool with certainty. On
the other hand, an insincere person is constantly sending out mixed signals:
His words may say one thing, his clothing indicates something else, and his
tone of voice suggests yet a further message. As a result, the Mercy person
simply does not know how to respond. His storage shed retrieval
mechanism misfires, the red light blinks, and the warning voice intones:
“Inconsistent data; unable to fulfill your request; please try again.” The
Mercy person is strongly tempted, when this occurs, to turn to his friend
and say, “I have a bad feeling about this person. Let‟s leave.”
Finally, the Mercy person‟s mental storage shed leads to a hunger for
emotional novelty. Suppose that the Mercy person is stuck with a group of
people who are socially predictable. Every situation which arises will
remind the Mercy person of some mental fragment which already exists
within automatic thought. After a while he will become famished for new
emotion, and wish for some reaction which he has not encountered before.
In response, he may do something unusual, bizarre, or even inappropriate
in an attempt to stimulate emotional dialogue. If this fails, he may try to
provoke an emotional reaction by losing his temper, shouting at others, or
even saying dreadful things. Generally speaking, the Mercy person who
reacts in this way does not really mean what he is doing or saying, he just
wants to escape from the prison of emotional repetition.
We have looked at the relationship between the Mercy person and
automatic Mercy thought. Remember that every individual, regardless of
cognitive style, has a Mercy room with an internal world in the front and a
„storage shed‟ of automatic thought in the back. Therefore, if those of us
with other cognitive styles fill our minds with appropriate situations, then
we will also develop a storage shed of experiences which can help our
subconscious Mercy strategies to operate more effectively. However, only
the Mercy person has conscious access to this storage shed of experiences.
Unlike others, this is the area of thought in which he naturally excels. His
emotional sensitivity is inborn. For the rest of us, it is acquired.
The Mercy Internal World

Let us move on from automatic Mercy thought, located in the back of the
cortex, to the internal world of Mercy strategy. Any experience which the
mind encounters will automatically enter the storage shed of Mercy
thought—that is why this part of the mind is called automatic, because it
fills and organizes itself automatically. In contrast, it appears that an
experience will only enter the internal world of Mercy strategy if I identify
with that situation. Whenever I act as if some experience is me, then I
suggest that this brings it into the front of Mercy thought. For example, I
may become infatuated with some person, I may watch a movie and
identify with one of the characters on the screen, I may get personally
excited about some basketball star or baseball team, or I may enter into the
singing in a church or an auditorium. Whatever the situation, whenever
„me‟ gets involved, then experiences are being allowed into the internal
world of Mercy strategy. A
I suggest that Mercy identification can occur either voluntarily or
involuntarily, depending upon the emotional strength of an incoming
experience. We could compare the inner world of Mercy thought to a
reservoir of water with the height of the water corresponding to the
emotional intensity of each memory. As long as the waters of incoming
experience remain below the level of the internal reservoir, it is possible to
open and to close the gate into the internal Mercy world and to choose
what comes in and what stays out. However, if the water of incoming
emotion ever rises above the level of the internal reservoir, then no matter
how one turns the mental „tap‟ of identification, the experience will come
in.
For example, suppose that I really like having dogs around and that I
enjoy petting them. If a puppy comes up to me with a wagging tail, I will
probably decide to open the mental tap of Mercy identification and allow
this pleasant experience into my internal world. On the other hand, if the
dog growls at me, I may
decide to shut the door to my
inner Mercy room and find
something more enjoyable to
dwell upon. Now suppose
that some canine beast takes
a dislike to me and bites me
on the hand. As long as the
A
We will look at the relationship between „me‟ and Mercy identification
later on.
Mercy Strategy 47
nibble is not too painful, I retain the mental ability to block this experience
from my internal world. But, if I am sufficiently frightened, the nasty
experience will enter into my inner world of Mercy thought, whether I like
it or not.
Experiences enter the Mercy internal world through identification.

 Experiences with excessive emotion force their way in.
 If internal feeling is high, then identification is voluntary.
Any emotional experience which forces its way into the Mercy internal
world becomes a defining experience.A I suggest that defining experiences
affect thought in three ways: First, they define me. Any experience which
barges its way past the doors of Mercy identification will naturally become
part of me. Second, defining experiences strongly influence how I feel
about related situations. Remember the illustration of the doll in the
window? The experience of having a dress rip in a school play obviously
was a defining experience. Because of its strong emotion, it overwhelmed
the little girl‟s sense of Mercy identity. Years later this memory still had
the emotional potency to poison the pleasant experience of an evening
walk.
Third, I suggest that a defining experience becomes an emotional
magnet which attracts other experiences. New situations which are similar
will bring it back to mind. These new experiences become mentally
attached to the defining experience. Whenever this network of memories
becomes sufficiently large, it turns on and begins to develop a life of its
own. This is how a phobia develops. It starts as a bad memory. It turns into
a living, breathing entity of fear.B
The number of similar memories required to create mental „life‟
depends upon the emotional intensity of the defining experience. If the
feeling is not too strong, then it may take quite a few similar memories for
mental „life‟ to begin. On the other hand, if the emotional level is very high,
a single experience may be enough.
For example, think about an evening walk in the park. The birds are
singing, the flowers are blooming, the air is cool and the setting sun creates
a beautiful picture. One act of criminal violence is sufficient to turn this
idyllic scene into a continuing mental horror.
Notice that there is a strong connection between personal identity,
emotional labeling, and the Mercy internal world. What is my identity? I
A
A defining experience always forces its way in. However, a mature mind
can allow emotional experiences, even strong ones, to enter the internal
Mercy world without feeling coerced. We will examine this topic later.
B
We will see later that the first and third aspects involve Perceiver mode.
Perceiver facts are the „glue‟ which holds Mercy memories together.
suggest that it is that which makes me an individual, different from others

and separate from my environment. Identity, first of all, can be created
mentally. Emotional situations enter my internal world of Mercy thought.
Because these memories live within my mind, they are present wherever I
go. My environment may change, but my memories stay relatively fixed.
In other words, they define me.A
My internal world also affects how Mercy strategy feels about situations.
This is because experiences with the strongest emotions force their way
into my internal world, and these obviously have the greatest effect upon
emotional labeling. Therefore, I end up imposing my emotional likes and
dislikes upon my environment, another expression of identity.
Second, identity can be created physically. Wherever I go, my physical
body follows me around. It is easy for me to change my environment,
much harder to alter my physical abilities. My physical skills and
limitations therefore also define me.B
The presence of a personal physical body affects how Mercy thought reacts
to situations. I can feel pain and pleasure from my own body, but I cannot
feel the physical sensations of another person. Therefore, my emotional
responses are colored by my own physical reactions of pain and pleasure.
The relationship between me and
emotional labeling often shows up in the
personality of the Mercy person, who has
conscious access to the Mercy internal
world: Suppose that he really likes
hamburgers. When he sees someone who
is hungry, he is reminded first of food
and then of the good emotions associated
with eating hamburgers. As a result, the
Mercy person‟s response to the famished
figure may revolve around hamburgers.
But, what if the other person hates beef and cannot bear the thought of
eating fast food? Obviously, the Mercy person‟s actions will be misguided.
He will feel that he is helping the other person, but he may actually be
hurting him.
It is common for the Mercy person to fall into the trap of assuming that his
likes and dislikes are shared by others. I suggest that there are three reasons
A
We all know from personal experience that „me‟ is very fundamental to
human thought and existence. Therefore, whenever I am referring to my
identity within the Mercy internal world, I will put the word in boldface:
me. As we go through the book, we will see that me can take on many
forms.
B
What is the relationship between these two me‟s? That is one of the basic
questions which we will be examining throughout this book.
Mercy Strategy 49
for this behavior: First, we have already seen the relationship between
emotional labeling and personal identity. Second, if you look at the list
which describes which mental rooms can see which other rooms, you will
notice that Mercy strategy cannot „see‟ any of the rest of the mind.
Therefore, not only does the Mercy person identify with his own feelings,
but he also does not see any other room of thought. As far as he can tell,
his room is the house. Finally, the Mercy person has the ability to
concentrate.A When the Mercy person is in pursuit of a goal, he is capable
of ignoring all of the rest of the world. This single-mindedness can extend
even to physical movement. Some Mercy persons are constantly bruising
their bodies: In their enthusiasm to arrive at a destination, they forget that
their path is full of obstacles which must be avoided.
As we go through this book, we will discover many personality traits
which can be either beneficial or harmful, depending upon how they are
used. The emotional tenacity of the Mercy person is one of these
characteristics. I suggest that in its positive form it is the basis for love:
First, as the Mercy person sees other people going through life, he is
automatically reminded of how he felt in similar situations. This provides
the stimulus for love. Second, because Mercy strategy is trapped within the
internal world of emotional experiences, these feelings of empathy cannot
be avoided. This gives the motivation for love. Finally, when the Mercy
person decides to do something, he can use concentration to ignore the
actions and words of others. This gives love its strength.
The problem arises when the Mercy person tries to impose his standards of
„love‟ upon those around him. He can be so convinced that others should
love what he loves and hate what he hates that he may turn into a type of
emotional dictator—all in the name of love. As long as others live by his
standards of „love,‟ all is sweetness and light. But, if they dare to express
feelings which are contrary to his own, then he will drop subtle hints, give
them „the look,‟ or even throw a temper tantrum in order to impose his
emotional standards upon his surroundings, all the while convinced that he
is spreading love.
I suggest that this same error of thinking can occur in cultures or groups of
people which strongly emphasize Mercy thought. For instance, the
guerrilla „freedom‟ fighter usually comes from a peasant background, in
which life is limited to concrete experiences and where actions are guided
by „gut feelings.‟ B He becomes so obsessed with his effort to teach others
A
We will look at concentration in more detail later on. Both behavior and
neurology suggest that mental concentration is handled by three of the
seven mental rooms: Mercy, Teacher and Contributor.
B
The leaders may have other motivations. However, the rank and file
revolutionary fighters are usually either peasants or manual laborers.
how to „love‟ that he ends up deceiving, shooting, killing, blowing up,

destroying and maiming, all in the name of so-called love.
Most Mercy persons talk about love. However, I suggest that as the Mercy
person grows in mental maturity, his definition of love will change. It is as
he goes beyond his own feelings, and learns about the hopes and hurts of
others, that his actions of „love‟ acquire a character which is worthy of the
term.
Neural Networks and Mental Life

We have taken a brief look at the relationship between the Mercy
internal world, defining experiences, and fear. This may give us the
impression that defining experiences always have a negative influence.
However, the strong feelings associated with defining experiences can be
positive as well as negative. For instance, I suggest that positive defining
experiences play a critical role in the mental development of a baby.
The mind of the baby is like an empty
slate, or a vacant house: The shape is there,
but nothing has been written upon it; the
mental house has been built, but the rooms
are still unfurnished. The newborn mind
may not be able to do or say much, but it
does live in a human body which can feel
hunger, thirst, cold, and warmth. I suggest
that it is pain and pleasure from the physical
body which makes Mercy strategy the first
mental room to operate within the mind of
the child. If we existed as disembodied
beings floating through the air, other mental modes might develop before
Mercy thought. But, the baby is stuck within a body which feels. Within
the first day of his life, he has been spanked on the bottom by a doctor, felt
the warm touch of a mother, suffered hunger, and been fed. Very quickly,
an emotional network of Mercy experiences develops. The experience of
seeing the face of mother, for instance, creates a good feeling because it
reminds the baby of the pleasant satisfaction of being fed.
Childhood experiences with the strongest emotional labels
automatically become defining experiences, for there is no internal world
to resist them. These emotional absolutes form the kernel of personal
identity. When enough memories join themselves to a defining experience,
then the mental fragment becomes „alive‟ and starts to operate. Slowly, the
baby develops a personality with likes and dislikes. At first, personal
identity is quite fragile. Almost any emotional experience contains
sufficient feeling to become a defining experience around which Mercy
thought can integrate. Even ragged old teddy bears and squeaky little toys
become emotional seeds from which mental „life‟ develops. Try to take
Mercy Strategy 51
these possessions away and the child reacts by clutching on to them and
saying “Mine!” Mother and father are a major source of defining
experiences. As far as the child is concerned, they have the emotional
significance of gods—huge, strong beings who are all-powerful and all-
knowing, with the power of life and death.
In early stages of life, the personality of the child can vary radically as
different situations trigger differing mental fragments, each with its own
set of feelings and emotional reactions. Even normal everyday experiences
occasionally have sufficient emotional strength to overwhelm the internal
Mercy world of the child and trigger a crying spell or an emotional
outburst.
A defining experience sets the standard for rating similar experiences.

This is the event about which I have the strongest feelings.
e.g. A holiday for me may be the week of glorious weather at the cabin
by the lake.
All other holidays are compared to this single experience.
e.g. A car may be that old rusty „lemon‟ which continually broke down.
Say the word „car,‟ and this memory comes to mind.
One can see why the Mercy person is often quite shy as a child. His
immature conscious mind is constantly being bombarded with emotional
experiences which threaten to overturn his internal stability. The natural
defense is for him to „stay within sight of home‟ mentally: He can then
counter emotional threats by thinking about strong emotional experiences
already present within his internal world. When he feels insecure, he can
„run‟ to his defining experiences for shelter.
External objects can also be used to help remind Mercy strategy of
„safe‟ memories. The Mercy child may drag around his security blanket, or
clutch on to mother when a stranger appears. Like all of us, when his
emotions are threatened, then he retreats in some way to mental safety.
However, unlike others, the Mercy person is capable of taking this
response to its logical conclusion: He lives in the Mercy room, and can
decide to ignore most of the world and pull back to a set of emotionally
safe memories. If his external world is full of hurt and misery, then he may
in fact choose to withdraw from it completely. I suggest that this is the
mental mechanism behind schizophrenia. The schizophrenic suppresses
Mercy memories which make him feel bad, and uses concentration to
dwell upon those memories which feel good and secure. In essence, he puts
up a false wall within the „room‟ of conscious thought and pretends that
the part of the room which is behind the wall does not exist.A
A
We are looking here at the mental circuits involved in schizophrenia. We
are not examining the cause of schizophrenia. An individual could block
Other cognitive styles can block off parts of their mind and still
function to some extent. I suggest that the Mercy person does not have this
„luxury,‟ because Mercy thought plays a pivotal role in human mental
integration. Mercy strategy, as we have suggested, is the first to operate in
a child. This is because we live in physical bodies which „feed‟ our minds
with experiences of pain and pleasure. The rest of the mind develops later,
and is held together by the core of personal identity which is located first
and foremost within the internal Mercy world. A
Therefore, if the Mercy person blocks off part of his conscious room,
he is dissolving the „glue‟ which holds his mind together. The result will be
major mental fragmentation. But, because the Mercy person cannot see the
rest of his mind, he will not immediately realize the repercussions of his
decision to suppress painful memories. However, the mental networks
which he has quarantined will continue to operate under the surface—
without being supervised by conscious thought.
Schizophrenia
I suggest that this mental divorce can account for the symptoms which
are present in schizophrenia. First, the schizophrenic person begins to hear
voices. In the same way that Mercy strategy uses emotions and
concentration to work with experiences and identity, we will see later that
Teacher strategy uses emotions and concentration to process words and
understanding.B I suggest that these two mental modes are responsible for
emotionally driving the rest of the mind.C If the Mercy person abrogates
conscious control over some part of his mind, then subconscious Teacher
strategy will take control over these suppressed fragments, and this aspect
of subconscious thought will then be driven by words and understanding,
which the Mercy person will hear as internal voices. The Mercy person put
up his mental wall of partition, originally, because he did not like what was
on the other side of the room. Given that mental foundation, the words and
off part of his Mercy room for many different reasons. In addition, minor
brain damage can predispose a person into becoming a schizophrenic.
A
It is possible for the emotional center of personhood to move elsewhere,
but because of the human body, its first location is within Mercy thought.
B
Unfortunately, we have to mention things here which we have not yet
discussed. Teacher strategy, for instance, is involved in symptoms of
schizophrenia. Treatment for schizophrenia, in contrast, involves Exhorter
thought, because the drugs which are given to schizophrenics affect
Exhorter strategy and not Mercy thought.
C
We said that the Exhorter part is the source of emotional drive. It gets its
input in turn from the Teacher and Mercy parts. These two strategies
provide the emotional labeling which controls Exhorter thought.
Mercy Strategy 53
understanding which come from subconscious thought, as it grows from

this base, will probably be unpleasant and condemning.
Second, and looking further at symptoms, if the Mercy person blocks
off portions of subconscious thinking, by walling off their base within
conscious Mercy thought, he loses conscious access to their abilities. For
instance, any task which is related to words and understanding will
become much more difficult, because subconscious Teacher strategy is
now working partly on its own and no longer cooperating fully with
conscious Mercy thought. Therefore the schizophrenic person will find it
harder to read, listen and understand speech, and will experience more
difficulty in tying together the individual elements of sight into the „big
picture‟ of understanding.
Third, the thinking which the Mercy person does do consciously will
no longer receive as much corrective guidance from the rest of the mind—
obviously, since a mental wall has been built at the foundation of mental
integration. Therefore, the schizophrenic Mercy person will be free to
follow emotional flights of fancy, and will flit from one defining
experience to another, unrestricted by limitations of logic or reason. A There
can be incredible theories about me and personal identity, with no basis in
fact or reality.
For the Mercy person, the decision to pull back from unpleasant
experiences is usually a conscious one. Our observation suggests that most
schizophrenics have the cognitive style of Mercy—it is the mode of
thought with conscious control over Mercy strategy. However, it is also
possible in some cases for other personality types to acquire the disease.
Shell shock, for example, is a temporary form of schizophrenia which can
occur in any person. In this case, the recurring horror of war eventually
causes subconscious Mercy thought to reject the experiences of the
external world and to retreat mentally to safety.
Multiple Personalities
I have suggested that memories which join together become „alive.‟ I
would like to illustrate this concept of mental „life‟ with the help of another
mental illness which also seems to affect almost exclusively the Mercy
person. Schizophrenia, it turns out, starts when a teenage Mercy person
decides to pull back to mental safety. If, in contrast, the Mercy person
mentally retreats from danger at an earlier age, then I suggest that the
result is multiple personalities. The reason is simple. Any Mercy split
which occurs later in life can only be partial, since subconscious thought
A
When we look at the interaction between Perceiver and Mercy strategies,
we will see exactly why it is that logic goes out of the window. I know
from personal experience that it is totally impossible to use logical
reasoning with a schizophrenic individual.
has already had time to move beyond its initial base in Mercy thought and
to form its own network of connections. In contrast, a Mercy split which
happens early in childhood can be total, because the rest of the mind has
not developed to the point where it can fight the break.
Multiple personalities, it turns out, provides the most graphic example
of mental networks which „live.‟ The mind is literally split into different
personalities, each depending for its character, existence and growth upon
the network of memories and experiences which gives it shape.
One researcher writes: “When a personality assumes the body, any
experiences in the real world during this period become those of the
personality. The personality then has the memories and feelings generated
while he or she was in control. This explains why some personalities may
grow, mature, and change. A personality who never emerges into the real
world will remain in nascent form precisely as first conceived.
Personalities are incomplete, lacking the contrasts, contradictions, and
versatility of real people. Many seem to be automatons with an unswerving
dedication to a single mission. One thinks but does not feel, another cries
but cannot laugh, a third specializes in self-mutilation.” 1
“Most personalities, at least in patients, are produced by abuse and
mistreatment, usually in childhood. Evidence suggests that almost all of
these traumas have been actual events. Only in the last decade have articles
and books begun to appear verifying the frequency of child abuse and
sexual assaults upon children.” 1
I have described how strong emotional experiences force themselves
into the internal world of Mercy strategy. Imagine an innocent child
assaulted physically by an adult in the most intimate way. For a little child,
sexual assault would be a personal attack from an omnipotent, evil god.
Any sense of personal identity would be totally overwhelmed. Almost
instinctively, the victim would then block off the extreme emotions in
order to rescue the remaining fragments of self.
Suppressing memories leads to schizophrenia or multiple personalities.

 In schizophrenia, mental segments remain partially connected.
 In multiple personalities, thinking fissures into separate „persons.‟
The Mercy person is most susceptible to these two conditions.
Each experience of abuse would shatter personality further. It would
become a defining experience, attract other related experiences, become
alive and start to operate. These living fragments are often associated with
friends or familiar toys, as the abused child assigns his hurtful memories to
defining experiences which already exist. Once a person has created one
mental fragment, then he may respond to more pain by creating two, three,
or even dozens of mental networks, each with a kind of independent life.
This would literally fragment his mind into separate life-forms.
Mercy Strategy 55
The mental fragment which is active is determined, then, by the

environment. Any external object or experience which relates to one of the
defining experiences causes that mental fragment to be triggered and to
become active. For example, perhaps there was an unusual chair in the
room when the abuse occurred. The sight of a similar chair would cause
the related mental fragment to emerge. As this internal switching occurred,
others would notice that the person had changed his personality. The
person himself would feel as if he had been asleep and had now awakened
many hours later in a different place and time. A
When a split occurs at a relatively early age, then there is nothing in the
rest of the mind which can reintegrate the fragments. Therefore, mental
development moves along parallel paths. Any fragment which is active
will grow and mature. It will acquire memories—it may study math tables,
or learn how to drive a car. Fragments which remain suppressed will stay
unchanged. If suppressed fragments are accidentally triggered many years
later, then the person will appear to have regressed to an earlier age. He
may lose his knowledge of arithmetic or driving.
Psychologists have found that multiple personalities can be cured by
accessing and „reliving‟ the defining experiences of abuse, thus building
mental connections. This process of mental integration is very painful
because it goes beyond normal feeling to mental „life‟ and „death.‟
Let us digress for a moment to examine this new concept of „death,‟ the
counterpart to „life.‟ Once a mental fragment starts „living,‟ it wants to stay
alive. Anything which tries to tear apart an operating network makes a
person feel as if something inside of him is about to die. I suggest that the
agony of mental annihilation is much stronger than the normal emotion of
pain and pleasure. People will invariably choose emotional or physical
pain over the discomfort of mental fragmentation.
The practice of female circumcision, for instance, shows the emotional
force which can be associated with mental integration. Many people in
African countries currently feel threatened by the incursion of Western
thinking and culture: The mental fragment of Mercy experiences
associated with their own culture is facing a sentence of „death.‟ Therefore,
A
I suggest that each of these fragments still has the same cognitive style.
What happens is that the Mercy person with multiples finds himself
„yanked‟ from one partition of his conscious room to another. Each section
of this room contains its own mental „furniture‟; therefore, memories, skills
and knowledge will vary from one mental fragment to another. Each part
of the room will also be connected to a different set of memories from the
rest of the „house.‟ The size of each partition can vary—some of the
multiple personalities may appear very single-minded, others may be
capable of more varied emotional response. Yet, each retains the original
cognitive style.
African women may actually decide as adults to undergo genital mutilation,

or choose to inflict this sexual abuse upon their daughters, in order to
create a defining experience which can keep the mental fragment of their
culture „alive.‟
The emotional pain involved in reintegrating a person suffering from
multiple personalities is just as intense. It is common for patients
undergoing treatment to attempt more than once to commit suicide. Mental
fragments often do not want to come together because they are afraid that
integration will result in their „death.‟ The process of mental unification is
like peeling layers from an onion. Each mental revelation uncovers another
set of hurts and it may be only at the end of a long road that the core
trauma is unveiled. The pain of these latter stages can be excruciating
because each suppressed memory which comes to the surface will be re-
experienced by the patient in all of its original emotional intensity.
Mercy Strategy and the Brain

Let me introduce this section by describing how the neurologist goes
about determining the functions of the various parts of the brain. This will
help us to see why neurology is still somewhat of an inexact science.
The researcher cannot just open up a person‟s head and start poking
with needles. This type of intrusive research fell into disuse, thankfully, at
the end of the Third Reich. Today, a brain researcher has four options:
First, he can do his experiments on monkeys and rats. While monkeys are
not human, their brains are similar and much of what we know about the
human brain comes from work with animals. Second, he can wait for some
human to lose part of his brain in an accident, and then try to find out
which mental function is now missing. This is the study of brain lesions.
Third, since the invention of PET scanners and other brain imagers, it is
possible for the first time to see the functioning human brain in action.
However, images are still somewhat blurry and scanning for one picture
takes several minutes. Fourth, the brain surgeon must at times poke around
in a live human brain. For instance, in the case of extreme brain seizures,
the doctor may open up the skull of the patient and remove the part of the
brain which is malfunctioning. Before doing the actual cutting, though, he
will probe the cortex with electrical signals and look for responses from the
patient. That way he can know which sections can be removed and which
are absolutely essential for normal functioning.
Now that we know the conditions under which neurologists must do
their work, we can frame the question. Is there a location in the brain
whose operation corresponds to Mercy thought? Unfortunately, the answer
is not totally straightforward. Instead, the answer must be pieced together.
As far as neurology is concerned, first of all, we are starting our
analysis of the mind from the wrong point. The modern study of brain
regions began in 1861 when Paul Broca, a French physician, discovered
Mercy Strategy 57
that damage to a specific area of the left frontal cortex impaired speech.
These patients remembered individual words, but they could no longer
assemble them into sentences.
Having started with a study of words, neuropsychology grew up with a
sort of linguistic bias, referring all brain functions to the fundamental
behavior of speech. For instance, the left hemisphere was called the verbal
hemisphere, because it contained the centers of speech. The right
hemisphere, in contrast, was called the non-verbal hemisphere, indicating
its supporting role in the general understanding of the mind.
This book, in contrast, begins by looking at Mercy strategy, the
ultimate non-verbal mode of thought. Neurology built its understanding of
the mind around the core concept of speech—located within the bottom
half of the left hemisphere. We, on the other hand, are beginning our
discussion of the mind with Mercy thought, which appears to be located in
exactly the opposite side of the brain.
I suggest that there is a mental reason for this difference in approach.
As we will see later, humans find it easiest to use logical thought in areas
where the Mercy emotions of everyday life do not intrude. This is why
universities generally turn into „ivory castles,‟ distant from the feelings of
normal life. Therefore, it makes sense that the research of neuropsychology
would begin with speech—an aspect of human thought which is both
obvious and separate from Mercy thought and feelings.
One more problem emerges when trying to decipher the evidence of
neurology. Generally speaking, the data falls into two different categories.
On the one hand, when looking at specific brain regions, neurologists
generally do not distinguish between the operation of the left and right
hemispheres. A For instance, when referring to the functioning of the
orbitofrontal cortex, B they usually lump together the region in the right
hemisphere with the one in the left and treat the two halves as one
indivisible unit.
On the other hand, those who do compare the functioning of the left
hemisphere with the operation of the right hemisphere usually talk in
general terms, referring at most to the front or the back of the cortex.
So, let us see what we can discover. We begin with a brief digression
into basic neuroanatomy. First, if you look at a human brain, you notice
immediately a division between the left and the right hemisphere. And,
even a layman can tell you that the left hemisphere operates analytically
A
There is one exception. When looking at the human brain, neurologists
do make a clear distinction between the right and left parietal lobes and
between the right and left temporal lobes. Here it is easy to find the
correspondence between cognitive styles and brain location.
B
The orbitofrontal cortex is located right above the orbits of the eyes—
hence the name. It is the lowest region of the inferior frontal cortex.
and that the right hemisphere functions associatively. Researchers may

disagree over the precise nature of this processing, but the basic distinction
is well established. Therefore, we can immediately conclude that Mercy
and Perceiver thought are associated with the right hemisphere and
Teacher and Server strategy with the left.A
Second, when we look closer at the function of each hemisphere we
find another clear division, between the front and the back of the cortex. At
the boundary between these two regions is the primary motor-sensory strip,
a band of cortex which is responsible for body sensation and muscle
movement. The region behind this strip interprets and manipulates
information which comes in from the external world, while the area in
front of this strip—the frontal lobe—is a more nebulous domain housing
the internal world which makes us human. Again, there is no question over
this distinction and these functions. It is general knowledge. Thus, we
conclude that the mental processing of each of the four simple styles is
divided into the two categories of sensory thought and internal world.
Finally, if we examine the back of each cortex, we find one more clear
division, between top and bottom. The bottom half is called the temporal
lobe, while the top is labeled the parietal lobe.B The function of these two
lobes is also well known, and it has also been firmly established that the
right parietal lobe has a different purpose than the left parietal lobe, and
that the right and left temporal lobes also differ in function.
When we get to the front half of each cortex, though, the situation
becomes somewhat confused. On the one hand, neurology has discovered
that there is a clear distinction between the top of the frontal lobes (the
dorsolateral region) and the bottom of the frontal lobes (the orbitofrontal
cortex). The exact boundary between these two areas may be uncertain, but
there is no question about the separation between them.
So far, so good. The only problem is that information about the frontal
lobes usually lumps together corresponding regions in the left and right
hemispheres. Therefore, while it is easy to compare the function of the
bottom half (or inferior) of both frontal cortices with the top half (or
superior) of both frontal cortices, it is much harder to find information
which makes a distinction between the left dorsolateral frontal and the
right dorsolateral, or between the left orbitofrontal and the right
orbitofrontal cortices.C
A
In this book we examine only the simple styles.
B
The very back of the cortex, the occipital lobe, behind the temporal and
parietal lobes, is responsible for analyzing visual information.
C
We will be using two different terms when discussing the bottom half of
the frontal cortex. The inferior frontal cortex refers to the entire lower half,
whereas the orbitofrontal cortex is a more specific region limited to the
bottom of the bottom half.
Mercy Strategy 59
This pairing in fact makes sense in the light of mental behavior. At this
point in the book, we probably have the impression that Mercy thought
operates in isolation, apart from other modes of thought. This is not the
case. Normal thought involves extensive interaction between mental modes.
In addition, two of the composite styles generate precisely the pairing
which is noted by neurologists. Contributor thought combines Server and
Perceiver memories. Therefore, it makes sense that there would be a close
relationship between left dorsolateral frontal cortex (the region I associate
with Server thought) and right dorsolateral frontal cortex (the area
connected with Perceiver thinking). Similarly, Exhorter thought combines
Mercy and Teacher modes, making it reasonable that the right and left
orbitofrontal cortices (the corresponding brain regions) should be lumped
together.
Fortunately, where behavioral studies are lacking, brain wiring comes
to the rescue. Each hemisphere contains two major bundles of conduction
fibers, called the uncinate fasciculus and the arcuate fasciculus. The
uncinate fasciculus interconnects the temporal lobe with the orbitofrontal
cortex, and the arcuate fasciculus connects mainly the parietal lobe with
the dorsolateral frontal cortex.A Thus, each of the four major regions in the
back of the cortex is strongly related to a corresponding quadrant in the
front: the right parietal and right dorsolateral frontal regions are related, the
left parietal and left dorsolateral areas are related, the left temporal lobe
forms a unit with the left orbitofrontal lobe, and the right temporal lobe
forms a unit with the right orbitofrontal region.
THE LEFT HEMISPHERE OF THE BRAIN
Superior (Top)
Frontal Lobe Parietal Lobe

Anterior B roca's
(Front) A rea
W ernicke's Posterior
A rea (Back)
Orbitofrontal
Cortex Temporal Lobe
Inferior (Bottom)
A
Some of the fibers connecting inferior (lower) frontal with temporal
lobes also pass through the arcuate fasciculus.
In the area of speech, the aspect of brain functioning most thoroughly

studied, research solidly backs up the idea of a back quadrant of the cortex
forming a system with its corresponding frontal quadrant. Speech deficits
are divided into three major categories, depending upon the precise
location of the damage.
If Broca‟s area (in the inferior left frontal cortex) is damaged,
comprehension is preserved and individual words can be remembered, but
the patient loses his ability to form sentences. In other words, as far as
speech is concerned, automatic thought remains intact, but the internal
world is crippled.
On the other hand, if the damage occurs in Wernicke‟s area (in the left
temporal lobe), patients can produce structured sentences, but they are
unable to fill these sentences with meaningful words. Thus both speech and
comprehension become empty, devoid of content. This means that the
internal world is functioning, but the storage shed of specific items has
been smashed.
Finally, if the fibers which interconnect these two regions are destroyed,
the result is conduction aphasia.A Here both speech and comprehension are
fairly normal, but the patient finds it difficult to repeat words or name
objects. It is as if the storage shed and the internal world are still present,
but the mechanism for retrieving information from the storage shed has
become faulty.
Given this basic neurological information, the question of relating
cognitive style to brain region takes on a completely different light. It is
not a question of somehow pasting personality patterns haphazardly onto
brain areas. Rather, our study of personality suggests that there are four
distinctive personality types—the simple styles—which deal with mental
content. Likewise, our research indicates that each of these four styles
combines automatic thought with an internal world. Turning to neurology,
we find that the cortex—the region of the brain which deals with content—
is also divided into eight well-defined regions. Therefore, in order to
connect personality with neurology, we only need to answer a single
question. Is there a correspondence between the eight aspects of
personality demonstrated by the simple styles and the functions of the eight
major regions of the human cortex? I suggest that this answer is yes.
We will finish this first look at neurology by analyzing the connection
between Mercy strategy and brain location. First, it is known that the mind
stores memories of experiences in the right temporal lobe. Neurology has
discovered that if this part is damaged, then long-term non-verbalB memory
is impaired.2 Thus, we conclude that Mercy automatic thought is located
within the right temporal lobe.
A
Aphasia is a medical term for speech deficit.
B
Note the use of the term „non-verbal.‟
Mercy Strategy 61
I have mentioned that the left temporal lobe and left inferior (lower)
frontal cortex act together to handle speech. Neurology has discovered a
similar system linking the right temporal lobe with the right inferior frontal
cortex. As expected, the described linkage is speech-centered, but one can
see that researchers are definitely referring to Mercy type processing. Our
research has found that the Mercy person is especially adept at picking up
non-verbal (that word again) speech. He concentrates so much on the way
something is said, that he often misses what is being spoken.
If the area of the right temporal lobe which corresponds to Wernicke‟s
area in the left area is damaged, then a condition called sensory aprosodia
emerges, in which the patient is severely impaired at comprehending
gestures and interpreting the emotional aspect of speech. In other words,
the area of the Mercy storage shed which deals with communication is
destroyed.4
On the other hand, damage to the right inferior frontal cortex produces
what is called motor aprosodia. These individuals can still comprehend
emotional communication, but they talk in a monotone and their speech is
unaccompanied by any gestures. This suggests that their Mercy internal
world is unable to form any mental structures related to speech.
The connection between multiple personalities and suppressed Mercy
memories has also been noted by neurology. I have suggested that Mercy
memories are stored in the right temporal lobe. Based upon our
understanding of multiple personalities, we would suspect that this region
of the brain would be underactive when the core personality was in control,
and that brain activity would increase when the secondary personalities
emerged. Precisely this was observed when an individual with multiple
personalities was placed under a brain scanner. When the mental activity of
a secondary personality—to whom painful memories have been assigned—
was measured, the only difference noted on the scanner was an increase in
blood flow in the right temporal lobe.3 A
A
Why would activitation go up? Because the secondary personality can
access many of the Mercy experiences which the core personality has
suppressed. Accessing Mercy memories would activate the region of the
brain which contains the Mercy „storage shed.‟
Turning our attention now to the front of the cortex, some evidence
specifically linking the right orbitofrontal cortex to the Mercy internal
world does exist. For instance, one researcher mentions that “...patients
who are restless, impulsive, explosive, self indulgent, inappropriate,
sexually disinhibited, little concerned for others…are more likely to have
right orbitofrontal lesions.” 4 These undesirable traits can be summarized as
emotional reactions to experiences without the help of a set of emotional
guidelines.
Most of the evidence,
though, looks at the right and
left orbitofrontal cortices as a
complete system. For Mercy
example, “Few patients who Internal
sustain major frontal lobe Mercy
Automatic World
lesions ever engage in
creative endeavors or in the Thought Right
Amygdala
pursuit of meaningful
interpersonal relationships.
Taste, in the aesthetic and social sense, is a trait that the frontal-lobe-
damaged patient will find difficult or impossible to cultivate…We believe
this set of behavioral abnormalities is strongly associated with lesions of
the orbitofrontal region and not at all with the more superior dorsolateral or
mesial lesions.” 5
We have looked at the content of Mercy thought. Evidence suggests
that there is also a specific brain center which does the actual Mercy
processing. Neurology has found that buried within the temporal lobe is a
nucleus, called the amygdala, which processes feelings. As one researcher
states, “the amygdala mediates the encoding into memory of both positive
and negative emotional attributes associated with reinforcement
contingencies during a specific learning experience. A learning may be
encoded into memory by different neural systems, the amygdala encoding
the emotional attributes of the experience.” 6
This same volume mentions that when the amygdala is removed in
humans, “hyperactivity is said to decrease, fear and aggression harder to
provoke; emotional control enhanced, resulting in better concentration, a
steadier mood, and more rewarding social interactions…There can also be
problems: decreased spontaneity, productivity, and elaboration of emotion.
Amygdalectomy does not significantly impair general intellectual or
memory function.”
In other words, science, in its infinite wisdom, has determined that
humans can survive reasonably well without emotional processing. Scary,
isn‟t it? As we go through this book, we will see that this statement is not
an academic aberration. Rather, it defines the fundamental premise of
modern science: Humans do better without feelings.
Mercy Strategy 63
Coming back to the amygdala. There are in fact two of these almond-
shaped centers, A one buried within each of the two temporal lobes.
Neurological literature generally does not distinguish between them, but
rather treats emotional processing as a single entity.
This seemingly insignificant point was actually responsible for a major
breakthrough in our research. Initially we thought, like most others, that
feelings were synonymous with Mercy processing, and that emotions and
experiences always went together. So, it made sense when we read that the
right temporal lobe—the storage location for Mercy experiences—
contained an amygdala—the emotional processor.
But, why was there also an amygdala within the left temporal lobe?
Logically speaking, if the right amygdala was responsible for Mercy
emotions, then the left amygdala must be adding feelings to Teacher
thought. This reasoning led us to examine the traits of the Teacher person
for emotional content. To our surprise, we discovered that Teacher thought
did operate with feelings—Teacher feelings. What are these Teacher
feelings? We will answer that question when we describe Teacher
thought.B
In summary, I suggest that Mercy thought contains three components:
First, the memories of Mercy automatic thought are stored in the right
temporal lobe. Second, the Mercy internal world is located in the right
orbitofrontal cortex. Third, Mercy processing is done by the right
amygdala. Or, in the words of one researcher, “the close anatomical
relations between the orbital cortex and temporal lobe structures, the
amygdala in particular, suggest that those temporal lobe structures,
together with the orbital cortex, form a neural complex essential for the
appraisal of the motivational significance of objects, for emotional
expression, and for social bonding.” 7
A
Amygdala is Latin for almond-shaped.
B
The logical necessity for a connection between the verbal thinking of the
left temporal lobe and the feelings of the left amygdala seems rather
obvious, and yet I have not found it mentioned anywhere in the
neurological literature. There may be a psychological reason for this
oversight. Scientific research tries to remain objective and to avoid
emotions. Therefore, it would shy away from the idea that the theories of
science themselves generate an emotional response.
Perceiver Strategy
We will start our discussion of the Perceiver person by taking another
look at the diagram of mental symmetry. Notice that the word „Perceiver‟
is at the top right of the first diagram. The top axis tells us that the
Perceiver is associative; the left axis shows that the Perceiver works with
abstract data; finally, the diagonal indicates that the Perceiver uses
confidence to evaluate information.
Associative Thought
Notice that both the Mercy and the Perceiver persons think
associatively. Their thoughts are constantly bouncing from one memory to
another. When the analytical person reads a book, he starts from page one
and reads through until the end. The associative person, in contrast, may
start in the middle, thumb through a few pages here and there, see if the
story has a good ending, and then go back to the beginning. This difference
in approach became very clear to me during the time that I, an associative
Perceiver person, worked together with my brother, an analytical Teacher
person. I would typically begin my analysis of a problem at the easiest
point, even if it was right in the middle. On the other hand, my brother
started at the beginning, regardless of the difficulty.
While the Mercy and Perceiver persons use the same type of thinking,
the information which they process is quite different. The Mercy person
works with concrete data—images, pictures, and real events. He looks at
the windows on a barn, for instance, and sees a face with half-closed eyes
leering out at him. He notices the body language of another individual and
is reminded of experiences involving personal acceptance and rejection. He
plays around with real objects in order to get a feeling for how they interact.
Both Mercy and Perceiver persons think associatively.

 The Mercy associates between experiences with emotional labels.
 The Perceiver associates between facts with labels of confidence.
The Perceiver person, on the other hand, deals with abstract
information; he associates between facts and concepts. He does not work
with the experience itself, but rather with the idea behind the experience.
Just as the mind of the Mercy individual is constantly jumping from one
experience to another, so the Perceiver person‟s mind is continually
bouncing between ideas. Let me illustrate with the help of a joke.
Question: “Why are fire trucks red?” Answer: “Because fire trucks have
four people and eight wheels. Four plus eight is twelve. There are twelve
Perceiver Strategy 65
inches in a foot. A foot is a ruler. Queen Elizabeth is a Ruler. Queen

Elizabeth is also a ship. A ship sails on the ocean. Oceans have fish. Fish
have fins. The Finns fought the Russians. Fire trucks are always rushin‟.
Russians are red. Therefore fire trucks are red!” Of course, as the Perceiver
person becomes more
educated, his mental
connections tend to
make a little more
sense, but I suggest that
his mind may still go from „a‟ to „b‟ by stumbling through half of the
alphabet.
This associativity generally shows up in the speech of the Perceiver
person. He bounces from one topic to another. He is often saying: “Oh, that
reminds me…” as he begins another chain of associations. It also affects
the listening of the Perceiver person. He is tempted to interrupt others
before they finish speaking. Why? First, his mind has already jumped
ahead of the speaker and completed the sentence. While the talker is
wending his way from „d‟ to „e,‟ the Perceiver person has arrived at the
destination of „j.‟ Why should he listen further? The Perceiver person also
tends to approach reading in the same way. He often skims through a book
or article and picks out the essential points. Usually, he arrives at the
correct mental destination. But, not always.
Second, the words of the other person probably reminded the Perceiver
person of some related idea, and he knows that if he does not say it right
now, it will be gone, and he will not know how to bring it back. Besides,
since the thinking of the Perceiver person is constantly being dragged from
one concept to another, what is the harm of one more interruption?
What the Perceiver person does not realize is that there are people out
there who really do think linearly, who actually read books from start to
finish and who hate to be interrupted in the middle of a sentence. I learned
this principle while working with my analytical brother. I did not barge in
when he was talking, and heaven help me if I dared to interrupt his speech
with a pun or some other offbeat remark. Oh, the agony that I suffered
constantly biting my tongue, keeping my mouth shut, and swallowing
scores of brilliant comments, which then died stillborn. I received a plaque
once from a group of friends as a moving-away gift. On it was inscribed,
“We will miss you, but not the puns.”
A map provides a perfect illustration of Perceiver processing: First, as I
suggested earlier in the book, a map is associative. Symbols indicating
names, cities, roads, rivers, and mountains all lie scattered about on a
single sheet of paper. This is a good picture of Perceiver memory. His
mental room is full of facts strewn here and there with no regard for
context—information about mountains lies next to facts about the
„information highway‟ which connect to knowledge about the price of tea
in China. If at times the Perceiver person appears to be somewhat
scatterbrained, it is because he is—this is the true nature of raw Perceiver

thought.A
Second, a map is based upon connections. Names, lines and symbols
are not just placed randomly on a map. Instead, cities which are linked by
roads are shown as dots connected by lines. Locations which are spatially
connected in real life are shown close together on a map—it is this
relationship which make a map so useful. These links are related to
distance: Locations which are not directly connected are further apart.B For
Perceiver strategy, the memory lies in the connections. These are all-
important.
Third, a map is abstract. The Mercy person remembers experiences
about real rivers, bustling towns, and towering mountains. In contrast, the
Perceiver person steps back and looks at the facts behind the experiences.
He actually thinks of towns as little black and red dots, and remembers a
freeway as a pair of green lines snaking across a piece of paper. For him,
thinking is like playing with Lego blocks: He takes the messy stuff of raw
experience and idealizes it into neat, square, well-fitting blocks of
information. Then he builds mental objects by playing around with these
abstract representations of reality. C
Fourth, a map represents reality. The dots and lines symbolize real
towns and physical roads. The Perceiver may be an abstract thinker, but he
does not build castles in the air. He may step back from reality, but he
never cuts the link that binds him to the real world. His bricks of thought
may seem idealistic, but they still have their basis in the real world. This is
because Perceiver thought can take the oozing clay of experience and form
it into the bricks of solid facts, but it cannot build memories out of thin air.
It is this mental limitation which forces him to maintain contact with the
concrete world.
Finally, a map varies in detail. Maps can be city plans which show all
the streets in a certain town, or round globes which depict the entire world.
Similarly, Perceiver thought can look either at the overall picture of the
„forest,‟ or focus on the details of the „trees.‟ Perceiver thought is equally
at home with major principles and with small details—mental bricks can
A
Notice that I said raw Perceiver thought. The rest of the mind can help to
bring order and meaning to Perceiver associations.
B
The presence of a road can bring locations close together which are
physically far apart, while the absence of a good road can make locations
quite far apart, even though they are not separated by great distances. We
will see later that this warping of maps occurs when Server strategy
influences Perceiver thought.
C
In the language of Plato, Perceiver strategy works with the forms of
reality, and not reality itself.
be any size. Small bits of information are assembled to form big pictures,
and general principles are broken down into their component parts. Just as
Mercy strategy is the part of the mind which is responsible for storing
memories of experiences, so Perceiver thought is responsible for building
the connections between the forest and the trees of mental facts.
The Diagram of Mental Symmetry

We have talked a little about Perceiver thought. I would now like to
illustrate Perceiver thinking by looking at the diagram of mental symmetry.
As you know by now, I am a Perceiver person, and I suggest that this
diagram provides a picture of my way of thinking. In particular, I would
like to tell you why I chose to call it the „diagram of mental symmetry.‟
First of all, what we have is a diagram. I have just stated that Perceiver
strategy thinks in terms of mental maps. A diagram is a type of map. It
takes words and symbols, and depicts them in a way that shows the
connections between these various items. The diagram of mental
symmetry labels the major processing modes of the mind, and indicates the
connections between these strategies of thought.
As a Perceiver person, I found that my research was usually driven by a
search for connections. I developed this theory of the mind by taking the
concepts of others, and by connecting them together to form a general
understanding. I analyzed the mind by looking at each mode of thought
and by seeing how it connected with other ways of thinking.
Second, it is a diagram of mental symmetry. The Perceiver person is
naturally attracted to the facts behind experiences. What we are examining
here are the general principles which lie behind human thought and action.
I suggest that this approach can be very helpful. We live in a world of
complex human interactions, a sea of people and institutions. What lies
behind every human interaction is the human mind. Therefore, if we can
work out a map of thinking, this can help us to keep our mental directions
straight when we interact with other people or with other rooms within our
own mind.
For instance, open a newspaper and see how many of our problems
involve people and mental conflict: An ex-employee walks into the office
and kills six people before committing suicide; a country erupts into ethnic
conflict because one group gt28(g)6(r)-36(o)-5(n73(e )-28(g)60 1(in)7(t4d(co)-7(u65(n)6(tr)-15(y)6( )-26(w)11(a)-1
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why I as a Perceiver person would want to study the mind: It connects with
so many other topics and situations.
Third, what we are looking at is a diagram of mental symmetry. Over
the years, I have discovered that there are amazing symmetries within
human thought. My reflection in a mirror provides an example of physical
symmetry. The image that I see in a mirror looks just like my body, except
that left and right are flipped. A The same principle seems to apply to
cognitive styles. Take the personality traits of one thinking style, „flip‟
them with a certain type of „mirror,‟ and you end up with the traits of
another style. For example, there is a symmetry between Perceiver and
Mercy thought. Both think associatively—here the mental „image‟ is the
same, but one works with abstract facts and the other with concrete
experiences—here the image is „flipped.‟ Perceiver thought is always
looking for symmetries. This kind of a mind is constantly reflecting mental
images and concepts one way and then another in order to try to match
them up.
By now some of you may be asking: “If this book is a description of
Perceiver thought, why do the rest of us need to read it? Let the Perceivers
have their facts and connections. We do not need to bother with all of this
esoteric information.” I have often received this type of response, and it
needs to be addressed. After all, libraries are full of books written by
people trying to impose their mental approach upon other thinking styles.
I would like to suggest two reasons why this book is relevant, even for
those who do not have the cognitive style of Perceiver: First, while
Perceiver persons like maps, we all need them. It is true that studying the
map is not the same as being there, but being there is much more enjoyable
with a map. Think of the courage of explorers such as Christopher
Columbus and Ferdinand Magellan, who sailed off into open sea not
knowing when, where and what they would find. In our day of well-
marked freeways and established rules and procedures we forget the terror
associated with the lack of a map.
I had my own experience recently of wandering around terra incognito
without a map. When we go to the store, in North America, we all assume
that we will find the corn flakes next to the bran flakes, and that the car
tires will be in the section with the car batteries. However, when I visited
A
Here is a silly question. Why are left and right reversed in a mirror image
but not top and bottom? The answer lies in the fact that a mirror does not
flip an image, but reflects it correctly. We, in fact, flip left and right when
we turn to face another person in real life. In order to answer this riddle,
one must uncover the implicit assumption: We think that standing face to
face is normal and not reversed. Time and again I have found that apparent
paradoxes resolve themselves when I let go of my assumptions and ask the
right questions.
post-communist Russia, I found that this basic order was not present: I
would go into a little store and find chocolate bars sitting next to ladies‟
pantyhose, cartons of apple juice and penlight batteries. Each shop was an
adventure, for I never knew what treasure I would discover lying in some
obscure corner. In order to remember where I could buy a certain item, I
first of all had to build mental maps of the locations of the various shops.
Then, I also had to remember where the objects were located within each
store: “If you want to buy some margarine, go to the kiosk opposite the
culture hall and look on the top shelf on the right side of the store. You‟ll
find it there beside the notepads.”
Second, I suggest that this book is relevant to non-Perceivers because I
have tried to construct a map which describes all styles of thinking. Rather
than portraying a map restricted to a portion of some mental continent, I
have put together a big picture of the entire human globe. We will be
looking at more than just Perceiver facts. We will also examine Mercy
emotions, Server actions, Teacher understanding, Exhorter excitement and
vision, Contributor planning and business, and Facilitator philosophy and
science.A
Perceiver Confidence
With this in mind, let us continue with our current analysis of Perceiver
thought. So far, we have seen a basic similarity between Perceiver and
Mercy mode as well as a major difference. On the one hand, both Perceiver
and Mercy persons use associative processing. On the other hand, while
they both think in the same way, they work with different types of
information: The Perceiver remembers abstract facts, whereas the Mercy
deals with real experiences. We will now look at a second major difference
between Mercy and Perceiver strategy: Mercy thought uses emotion to
evaluate experiences while Perceiver strategy works with confidence.
I suggest that both confidence and emotion can vary all the way from
completely negative through nothing to totally positive. With emotion
these extremes are obvious: We marvel at the sight of mountain scenery,
whereas a cut in the finger hurts. However, confidence—like emotion—
can also come in negative flavors.
Mercy emotion and Perceiver confidence can be positive or negative.

 Mercy thought can feel good or bad about an experience.
 Perceiver mode can know a fact is true or know it is false.
Mercy feelings and Perceiver confidence can both vary in strength.
 Mercy thought can have deep emotions or shallow feelings.
 Perceiver thought can be totally confident or else uncertain.
A
Not all of these topics are contained within the first volume.
In order to understand confidence more clearly, it might help if we used

the word knowing instead of confidence. The Perceiver person deals with
facts. He can know that a certain piece of information is true—positive
confidence, and he can also know that a fact is false—this is negative
confidence. In between these two extremes lies a gray area in which
Perceiver strategy may think that something seems true or false, but not be
completely certain. In mathematics, something that is not right is
automatically wrong. In real life, though,
things are often not that black and white.
I might add that some Perceiver
persons specialize in knowing what is
wrong. They have great confidence in
labeling error. However, an individual
who is adept at pointing out falsehood is
often less proficient at recognizing the
truth that passes his way.A
Let me illustrate confidence with a few
examples. Think of the following facts: The
President of the United States was abducted by
Martians; 2 x 2 = 214; the moon is made out of
green cheese. In all cases we can know that these
facts are false. Why? Because we are sure that
these bits of information cannot belong together:
Martians live in fantasy books, and presidents
belong in newspapers; only at grocery checkout
stands do these two converge. Similarly, the
number 214 is much bigger than the number 2.
Therefore, the two do not belong together. Likewise, we all know that the
only green cheese on the moon is that which was left there by the Apollo
astronauts.
Now let me try another set of facts: The President of the United States
visited Ecuador; 14 x 16 = 214; the moon is made largely out of silicon.
These pieces of information may or may not be right. Most of us would
probably have to check them out in order to know whether they were
correct or not. With these facts, our level of confidence is low—maybe
positive or maybe negative. The problem is that we do not know whether
these ideas belong together or not. The President could have visited
Ecuador. Multiply fourteen by sixteen and you get a number pretty close to
A
Similarly, we will see that Server confidence in skills can be either
positive or negative. I can know that I can do something, and I can also
know that it is impossible for me to carry out a certain action. Some people
know what they can do while others are much more certain about what
they cannot do.
214. And, as for the moon containing lots of silicon, we know that silicon
is the major ingredient of sand. Maybe the moon does contain a lot of
silicon.
Finally, look at these facts: The President of the United States visited
the White House; 2 x 2 = 4; the moon is made out of rock. I think that all
of us can say with certainty that we know these facts to be true. Why?
Because we know that the component pieces of information belong
together. When we think of the President of the United States, we
automatically think of the White House. In our minds, these two fragments
of facts have become connected. In the same way, the words „two times
two‟ automatically remind us of „4.‟ As for the moon, every picture I have
seen reveals nothing but dust and rocks.
Let us summarize. Perceiver strategy works with facts. A fact is a
bundle of information. A fact is true if the pieces of information belong
together and false if the various bits do not coexist. Just as Mercy strategy
labels every experience with a feeling, so Perceiver thought attaches to
each fact a label of certainty. Perceiver strategy knows what does and what
does not belong together.
Perceiver Automatic Thought

All of us have a Mercy part which can feel. Similarly, each person can
know facts with the help of Perceiver thought. However, I suggest that the
knowing of the Perceiver person has an added advantage. In the same way
that the Mercy person is consciously aware of a mental storage shed of
experiences, so the Perceiver person has conscious access to a mental
storage shed of facts. As a Perceiver person, I have discovered over the
years that I have a natural ability to work with uncertain information. I
simply „reach‟ into the mental storage shed of facts located within
automatic Perceiver thought and out pops the appropriate piece of
information, along with a label of certainty. I suggest that the name which
we give to this Perceiver storage shed is intuition.A
A
The Facilitator and Mercy persons also use intuition. While this involves
subconscious Perceiver knowing, I suggest that these cognitive styles
approach the Perceiver storage shed of information in different ways: The
Mercy person gets the „tool‟ along with the label, but he cannot „see‟ into
the shed. In contrast, the Facilitator person can see all of the shed, but the
label of confidence which he receives is limited to either right, wrong, or
unknown.
Intuition A is the Perceiver analog to Mercy „doctoring.‟ Just as the

Mercy storage shed allows the Mercy person to come up with strange
solutions that work, so the Perceiver storage shed helps the Perceiver
person to develop unusual ideas that make sense.
Perceiver intuition gives us a sense for what is reasonable. The
Perceiver person lives within the Perceiver „room‟; the rest of us have this
mode of thought available under the surface. We all use Perceiver
reasonableness, for instance, when checking and comparing prices. For
example, we expect the cost of gasoline to vary by a few pennies between
service stations—this is reasonable. But if one station were to charge three
times the price of the other stations, or if the price of gasoline went up
overnight by two hundred percent, we would all consider this to be
completely unreasonable.
Intuition can be very helpful, but it can also be very wrong. How does
one build an accurate intuition? I suggest that the same three principles for
building a good Mercy storage shed of experience apply to the Perceiver
storage shed of facts: First, a mental storage shed only works effectively
when it is filled. The more facts I know, the more raw material there is for
intuition. For instance, my own personal storage shed of facts started
filling quite early—I read the encyclopedia even before I began school. I
have always read a lot and years of working together with my Teacher
brother have forced me to broaden my intellectual diet. Every time he
came up with a new theory, I would have to learn more facts in order to
know whether his ideas were right or wrong.
Reasonableness falls apart when Perceiver thought encounters a fact
that is completely new. Perceiver strategy puts its hand into the „storage
shed‟ and comes up with a blank: The new data does not remind Perceiver
strategy of any other facts, and therefore it cannot know whether this fact is
right, wrong, reasonable, or „out to lunch.‟ As a result, the Perceiver person
is often a conservative thinker. He prefers to stick with ideas which are
tried and true; he feels disoriented when he has to expand this base of
knowledge. When he encounters something genuinely original, the
temptation is for him to zero in on some error—real or perceived, and use
this as an excuse to label the material wrong and to reject it. Just as the
Mercy person can have problems with shyness, so the Perceiver individual
may hang on to the „apron strings‟ of limited knowledge. As a Perceiver
person, I can state that my intellectual horizons have generally been
expanded by other people. They prodded me over the initial hump of
uncertainty. Once I acquired a sense of reasonableness, then I could
usually motivate myself to study further.
A
This book was written before we analyzed MBNI with its iNtuition,
Feeling, Sensing and Thinking. The term intuition in this book has a
meaning very different from that of iNtuition in MBNI.
Second, the mental storage shed of facts must contain material which is
useful. Suppose that a person absorbs facts about hockey players and Star
Trek episodes. His Perceiver storage shed may contain reams of
information, but it is helpful only at hockey games and Trekkie
conventions. Unfortunately, the mind seems naturally to avoid facts which
apply to the present and to focus instead on information which relates to
other times, other people, and other places. A The Perceiver person, in
particular, can fall into this trap. He will know all of the facts and rules that
pertain to others, and be able to judge exactly what they should do and
what they should believe, but turn strangely silent when it comes to his
own home, his personal beliefs, and his own actions.
Finally, any information which is placed into the Perceiver storage shed
will need to be labeled properly. The Mercy storage shed labels
experiences with a feeling of appropriateness. In contrast, the contents of
the Perceiver storage shed acquire labels of reasonableness. These tags, as
they link, allow the mind to judge whether a particular fact is possible,
impossible, reasonable, unreasonable, likely, unlikely, common or rare.
It is easy for us to feed our Perceiver storage sheds with inaccurate
labels. Suppose, for instance, that I „suspend feelings of disbelief‟ while
watching a movie or reading a novel. Or suppose that I swallow facts from
others without checking them. This programs Perceiver automatic thought
with spurious information. Intuitive thought becomes less dependable. As
the old computer adage says: “Garbage In; Garbage Out.”
In the same way that the Mercy storage shed is responsible for certain
traits in the Mercy person, so I suggest that the Perceiver storage shed also
influences the Perceiver person. First, there is a strong desire for brevity.
Just as the Mercy person finds it distasteful to deal too bluntly with
experiences and emotions, so the Perceiver person hates to have facts
explained in excruciating detail. He dislikes longwinded explanations.
State the information once, clearly; that is enough. While writing this book,
I had to learn how to use more words and more illustrations. I found out
that it is sometimes necessary to state things two or even three times before
the point is sufficiently understood. Even now, I am sure that some readers
will accuse me of being too terse. I‟m sorry. But there are so many ideas,
and I refuse to devote my entire life to writing them down.
The need for brevity extends to the humor of the Perceiver person. His
jokes tend to be one-liners—short, pithy statements. He cringes at the
endless „shaggy dog story‟ type of joke preferred at times by the Exhorter
person (who, by the way, finds it difficult to stop talking). If the Perceiver
person retells the long tale, he will throw away the unnecessary bits and
reduce the story to its essential core.
A
We will look at reasons for this later on.
The Mercy person needs sincerity and dislikes insincerity. I suggest

that the corresponding trait in the Perceiver person is a desire for integrity
and a hatred of hypocrisy. The person who is insincere broadcasts
inconsistent emotional messages which confuse Mercy automatic thought.
In contrast, the individual who is hypocritical makes it difficult for the
Perceiver storage shed to come up with a reasonable set of facts. How do
you describe a person who talks one way and acts another, who
communicates one set of facts with his lips, and broadcasts completely
different information with his body? If you listen to what he says, you
reach one conclusion. On the other hand, if you watch what he does, then
you come up with a totally different result. If the facts about this two-faced
individual are accepted in totality without questioning, then Perceiver
thought itself becomes fragmented. Consequently, the natural reaction of
the Perceiver person is to despise the hypocrite, and to reject him as
„wrong.‟
For example, I remember having a deep conversation with a girl
recently married. I gathered that she was a person of real integrity. Imagine
my disgust when, several weeks later, I discovered that she had run off and
abandoned her husband. I wasn‟t so much annoyed at her. Rather, I began
to doubt my ability to detect integrity. And without an accurate, operating
„hypocrisy detector,‟ I felt vulnerable.A
Unfortunately, the Perceiver person himself is often somewhat of a
hypocrite. I suggest that the blame for this state of affairs can be laid at the
feet of two culprits: The first is associative thought. Remember that the
thinking of the Perceiver person is naturally scattered. Gathering of
thoughts is a lifelong process. Obviously, with this type of memory
organization, inconsistencies can sometimes be overlooked.
The second culprit is the interaction between confidence and emotion.
Perceiver strategy may be totally confident about right and wrong—as long
as the emotional pressure is not too severe. However, once personal
feelings enter, then confidence can crumble. The Perceiver person is
famous for boldly saying “This is the truth,” and then adding a meek “I
think” as others turn to listen. He often recognizes this trait within himself
and may struggle to avoid „being a hypocrite like all the others.‟ Later on,
we will examine ways in which Perceiver strategy can gain lasting
integrity.
Finally, I suggest that the Perceiver person‟s mental storage shed
creates a real hunger for new ideas. The Perceiver person hates clichés—
statements which have been repeated so often that they have lost their
A
Notice the nested levels of knowing. In the situation, I lost confidence in
my ability to determine confidence. We will see later that Perceiver
confidence affects both general knowledge and the knowing associated
with personal identity.
meaning. For the Perceiver, hearing a cliché is like turning on the

television set and seeing reruns. It channels his mind back to information
which he already knows by heart.
In the same way that the Mercy person may use inappropriate behavior
in order to open up channels of emotional communication, so the Perceiver
person can use deliberate nonsense to start the flow of facts. For instance,
while the Perceiver individual detests the well-worn phrase, he loves the
modified cliché. His version might go: “Roses are red, violets are blue.
Most poems rhyme, this one doesn‟t.” He will respond to “Hello, how are
you?” with something like “Dreadful, my great-grandfather is dead.” When
discussion is going nowhere, he will make the extreme statement just to get
people talking.A
The Perceiver Internal World

So far, we have emphasized the thinking which occurs within
automatic Perceiver strategy. Let us turn our attention now to the internal
world of Perceiver thought. With Mercy mode, I suggested that it was
identification which moved an experience from automatic memory to the
inner world. In the case of Perceiver strategy, I suggest that the critical
component is belief. Automatic Perceiver thought deals, we said, with
reasonableness. It decides which facts make sense and which ones do not.
Belief, however, goes further than reasonableness. A fact which is
reasonable could be true, it is probably correct, it seems to make sense. In
contrast, when I believe a piece of information, I am stating that it is true,
that it is certainly correct, and that it definitely makes sense. Of course,
believing that something is true does not make it true, but it does take the
information from the „storage shed‟ of automatic Perceiver thought and
move it into the „house‟ of the internal Perceiver world.
Facts enter the internal world of Perceiver thought through belief.

 If existing beliefs are uncertain, then new beliefs can be imposed.
 If internal knowing is strong enough, then belief is voluntary.
Memories which enter the internal world have the potential of
becoming „alive.‟ We saw how experiences which exist within the Mercy
inner world can combine together and start to „live.‟ In a similar way, I
suggest that Perceiver principles can coalesce together to form a living
system of belief. Any mental network which begins to „live‟ will want to
A
The Exhorter person has a similar trait. Truth for him is that which
survives confrontation. Therefore, he may drop a verbal bomb into a group
and see what remains. Or, if a piece of equipment is marked „unbreakable,‟
then he may test it by throwing it out of the window.
stay „alive.‟ Therefore, any system of belief which develops a life of its
own will try to protect itself from being attacked.
Mercy fragments grow around defining experiences. I suggest that
Perceiver belief systems are based upon absolutes. An absolute is simply a
core belief which exists within the Perceiver inner world. The average
person in our western society tends to find the concept of an absolute
somewhat frightening. It is of course scary—by definition. Imagine
believing in an idea so
strongly that it affects
how you approach other
facts. In the middle ages,
for example, people used
to believe that the sun
moved around the earth.
This one piece of
information warped their
entire world view. That is
the power of an absolute.
Let me see if I can
demystify this explosive
subject of absolutes. We will start by reviewing how Mercy thinking
operates: Each Mercy experience which enters the mind is associated with
a certain feeling of physical pain or pleasure. This incoming experience
reminds Mercy strategy of related experiences from the past, each with an
associated emotional label. The sum of these emotional influences
determines how Mercy thought feels about the present situation. Mercy
memories which are located in the internal world of Mercy strategy have
the greatest impact upon this calculation of feeling simply because they
have the strongest emotional labels—they act as emotional „absolutes‟
which guide how Mercy strategy feels about other experiences.
I suggest that Perceiver thought operates in the same way: A fact enters
Perceiver strategy. This incoming fact reminds Perceiver thought of related
facts from the past, each with an associated label of confidence. All of
these influences add together and determine the label which is given to the
new information. Perceiver facts which are located in the internal world of
Perceiver strategy have the greatest effect upon this calculation of
confidence simply because they have the strongest labels—they are the
absolutes which determine whether other facts are labeled right or wrong.
Let me illustrate. In the past, when I introduced people to the concept
of cognitive styles, I often received the following reaction: “Oh,
personality types. That reminds me of horoscopes. Well, I know that
horoscopes are wrong, therefore your theory must be incorrect as well.”
Notice what was happening. Perceiver thought encountered a new fact
about cognitive styles. The labeling for this novel concept depended upon
which related ideas came to mind and how they were labeled. If Perceiver
strategy was reminded of horoscopes and if Perceiver thought knew that

horoscopes were wrong, then cognitive styles would also be labeled as
wrong.A
After several years of research, the typical reaction changed. First, my
description of cognitive styles tended to remind Perceiver strategy of
different facts. Because the theory had become more sophisticated, people
were now reminded of television programs which they had seen about the
mind and not fortunes which they had pulled out of cookies. Second, not
only had the connections changed, but the labeling appeared to be different
as well. People who did associate mentally to the idea of horoscopes now
tended to label my theory as right and not wrong. New Age thinking had
spread, and the general population had started to see the whole topic of
horoscopes in a different light.
Perceiver Assumptions and Axioms

We have looked at the similarities between Mercy and Perceiver
labeling. However, I suggest that there is also a major contrast between
these two. Mercy experiences enter the mind accompanied with an
emotional label suggested by physical pain or pleasure. Perceiver facts, on
the other hand, come into Perceiver thought without an accompanying
sense of right or wrong. Any label of confidence which a fact receives
comes purely from the mind. How does the mind generate this label? That
is a good question which we will be examining in a few pages. B
Let me state this in another way. As babies, we automatically knew
which Mercy experiences to love and which ones to hate: We loved
pleasure and we hated pain. As Mercy strategy grew and memories begin
to shape emotions, Mercy thought gained the ability to modify these
internal feelings. As adults, we have probably developed areas in which
physical and mental feelings diverge completely. For instance, we go out
into the middle of the forest, swat mosquitoes, eat burnt hot dogs, endure
pouring rain, crawl into damp sleeping bags and declare that we are
A
Reading through neurology, I have found only one solid connection
between personality and birth date: It appears that babies who are born in
the spring have a greater chance of being either very smart or very dumb. I
guess that explains why I feel so clever at times and so stupid on other
occasions—my birthday is in the middle of March.
B
But what about all of the facts which we learned from our parents,
acquired from our culture and studied in our schools? Didn‟t they come
with suggested labels of right and wrong? Yes, they did. However, I
suggest that every one of these labels was placed there by some person or
institution; the label was learned along with the fact. Unlike physical
feelings of pain and pleasure, none of these intellectual labels was inherent.
enjoying ourselves. Or, we state in the middle of a party, at which there is

lots of tasty food, fun games, exciting music, and good friendship, that we
want to go home to bed.
In contrast to Mercy thought, Perceiver strategy is stuck with a sort of
„chicken-and-egg‟ problem: Eggs are laid by chickens, but without eggs,
no chickens will hatch. Which then comes first, the chicken or the egg?
How can the cycle of chicken and egg start without having both a chicken
and an egg?
This is the situation faced by Perceiver thought. In order to know what
to believe, Perceiver thinking compares new facts with the existing system
of beliefs already residing within the internal Perceiver world. But, a
system of belief can only be constructed by putting together a number of
individual beliefs. So what comes first, the system of belief or the belief?
How can the cycle of evaluating and testing new beliefs start without an
already operational belief system? Hmmm. For the Perceiver person, this is
not just a theoretical problem. He lives within the Perceiver „room.‟
Conscious thought in him requires an operating internal world of beliefs. A
Wow! We have barely started this book and already we are into heavy
questions of metaphysics and philosophy. Let us step around some of the
mental minefields and approach this loaded topic from the viewpoint of
programming a computer. After all, this is a Programmer’s Guide to the
Mind, right?
We will start with a simple fact. Suppose I believe that „2 + 2 = 4.‟
Why do I think this is true? Because I learned it in school. Why is the
school correct? Because the information
came from a book of mathematics. Why is
mathematics correct? Because someone
decided that the symbol „2‟ would represent
two of something and he discovered that if
he gathered two of something twice, then he
would end up with something which he
decided to call „4.‟ But why is this so?
Because the world happens to be that way.
But why is the world that way? Because!
Now quit bugging your mother and go play
with your toys.
A
We will see later that facts which are repeated within automatic Perceiver
memory are suggested as beliefs to the internal Perceiver world. However,
this mechanism of reasonableness only moves the problem to an earlier
stage. I must acquire many facts in order to determine the reasonableness
of a new piece of information. But, how can I know whether the
knowledge which gives me my sense of reasonableness, in automatic
memory, is itself reasonable?
Notice how each fact is labeled right or wrong because it brings to

mind another fact which Perceiver strategy knows is either right or wrong.
Notice also how the string of questions ends with a „Because!‟ I suggest
that this illustrates the core challenge in programming Perceiver thought.
On the one hand, Perceiver strategy is not told which facts are true and
which are false—facts do not come with built-in knowing. On the other
hand, Perceiver thought can only operate by assuming that some facts are
true and that others are false—the big „Because!‟ In fact, it has been
proven logically that the need for absolutes, assumptions, or axioms is
universal. Mathematics itself has shown that every system of logic must
assume a certain set of core facts.
So why do we need absolutes? Why not live without them? First, what
are we going to do with the poor Perceiver person? After all, he lives in the
room which contains Perceiver thought. If we give up the search for
absolutes, we lock the door to the Perceiver „room,‟ board it up, and then,
in big red letters, scrawl „Condemned‟ on the plywood sheet nailed over
the entrance. How could we do that? Try telling an Exhorter person that he
may not get excited, or try denying love to a Mercy person. This obviously
is not going to work.
Second, I suggest that the human mind in fact always operates with
some set of absolutes. During the late twentieth century it has become
fashionable to elevate relativism and to question the existence of
absolutes—we put on an air of „free thinking‟ to complete the „look‟ of
bell bottoms, wide ties, leisure suits and platform shoes. However, seldom
have we lived in an environment with so many absolutes! We receive
„absolute‟ guarantees from manufacturers: “If you are not absolutely
satisfied with our product, we will refund your money without question.”
We are „absolutely‟ sure that government or science can solve all of our
problems. We are „absolutely‟ convinced that next year‟s product will be
new and improved. We are „absolutely‟ positive that we can go to the store
and find cereal, milk and cheese to buy. We have „absolute‟ confidence
that the little rectangles of printed wood pulp which we stick in our wallets
with so much pride can be exchanged for items of value. For a time, we
even became „absolutely certain‟ that there were no absolutes. If a person
came in from the jungle to observe our activity, he would be amazed at our
high level of belief.
Now, at the beginning of the millennium, as our absolutes of prosperity,
progress, guaranteed employment, civilized behavior, and „satisfaction or
your money back‟ are beginning to slip, we are becoming more aware of
our innate need for „absolutes.‟ Of course, maybe there really are no
absolutes. Who knows. However, it appears that Perceiver strategy can

only function properly if it assumes some set of facts as absolute.A
If the human mind requires absolutes in order to operate, then the basic
question changes. It does not matter whether absolutes exist or not,
because if they didn‟t, we would be mentally driven to create them.
Therefore, the puzzle now involves finding the best set of absolutes.B Let
us approach this challenge by playing our „why‟ game one more time. This
time we will start with the statement: “Stealing is wrong.” “But why is
stealing wrong,” responds the obnoxious
child.
One possible answer is: Because I say so.
But why should I believe you? Because! I
might be clever and add: Because it says so in
my Holy Book. Here. See? It‟s one of the Ten
Commandments. But why is your Holy Book
correct? Because it is the Word of God. But
why is it the Word of God? Again, because!
As we examine this approach, we see that the ultimate „Because!‟ is
rooted always in the statements of some person or religion. This reminds
us of the traditional approach to questions of „morality.‟ However, we have
now learned that „absolutes‟ involve Perceiver thought and we also know
that Perceiver strategy views a „fact‟ as a set of elements which are
connected: A fact is „true‟ if the various elements belong together, and it is
„false‟ if the various pieces do not fit together.
A Perceiver definition of Truth:

 A fact is true if its component parts remain connected.
 A fact is false if its various components cannot stay together.
With this definition of „truth,‟ let us try again to come up with an
answer: Stealing is wrong because it takes things without working for them.
But why is it wrong to take things without working? Because if others take
what you make, then you will never make anything. But why must people
make things? Because unless people make things, there will be nothing to
steal. Q.E.D.
Notice that this second line of reasoning is different from the first. Why
did we conclude that stealing is „wrong‟ or „false‟? Because if everyone
A
Even the „politically correct‟ person believes in absolutes. He is
„absolutely‟ sure that Perceiver truth can be based in his own personal
feelings about what is politically correct.
B
Remember the footnote with the riddle about why a mirror image is
backwards but not upside-down. The answer came easily when we
discovered the right question.
steals, then there will be nothing left to steal. In other words, stealing is
„wrong‟ because the various bits of this composite fact do not belong
together in a permanent way: Over the long term, the two fragments of
„taking‟ and „object‟ cannot remain connected. If you do not believe me,
look at a country in which people steal from each other, or where the
government steals from the people. You will find that, ultimately, there is
nothing left to steal.
‘Schizophrenia’ and ‘Multiple Personalities’

When we looked at Mercy strategy, we saw that the Mercy person can
use conscious control to withdraw from hurtful experiences—he constructs
a wall across the Mercy room of thought. If this mental wall is erected
early in life, then the result can be multiple personalities. On the other hand,
if the wall is constructed later on, when most of the other rooms are also
functional, then symptoms of schizophrenia may emerge.
Mercy experiences come with feelings already attached. Therefore, the
Mercy person faces the challenge of dealing with strong emotions:
Multiple personalities are caused by excessive emotional pressure.
Schizophrenia, similarly, seems to be a defense against overwhelming
emotional hurt. Perceiver facts, in contrast, come without any suggested
label of confidence. Therefore, I suggest that the Perceiver person must
learn how to handle a lack of confidence. It is when the environment
denies him absolutes that he is tempted to put up a mental wall and retreat
to a safe portion of his conscious room of Perceiver thought.
Mercy denial early in life can lead to multiple personalities. Similarly, I
suggest that the Perceiver person with an underdeveloped thought life, who
rejects topics or people, can turn into a cynic. Major portions of Perceiver
thought will be blocked off and rejected wholesale: “They are lying,
cheating, stealing idiots who wouldn‟t recognize truth if it hit them over
the head with a sledgehammer. Everything they say and do is hypocrisy.
They haven‟t got an honest bone in their body.” A group of people may be
rejected. It can also be a topic, an organization, or a religion which gets the
cold shoulder.
The cynic blocks off a region of Perceiver memories, and then retreats
to a safe area of truth and absolutes: “They may be idiots, but at least I
have principles.” Unfortunately, living as a Perceiver person in today‟s
Western World is rather difficult. It is hard not to be cynical, just as it is
difficult for the Mercy person not to become desensitized by the senseless
and gratuitous violence that seems to accompany a lack of absolutes.
Let me give you a personal example of Perceiver cynicism. My
research on the mind started as graduate work in Electrical Engineering. A
A
You may be asking, “What does the mind have to do with Electrical
Engineering?” If the mind can be viewed as a type of computer, then the
To make a long story short, I found myself spending three years poring
through the neurological literature. Eventually I was asked to give a
graduate seminar on the work which I had done thus far. As a Perceiver
person, I assumed that if I came up with facts which were sufficiently
interesting, then my research would be accepted. Instead, I found to my
surprise that the response to my presentation centered around the
philosophical question of whether or not it was possible for a person to
discover facts about the human mind. While I was trying to use Perceiver
strategy to build a system of facts, those around me were not even
convinced that Perceiver thought was a valid option. The shock to my
mental system was so great that I went home and banged my head against
the floor in frustration.A It took me some time to emerge from my feelings
of cynicism.
Notice the essential similarity between Mercy multiple personalities
and Perceiver cynicism. In both cases, a person is subjected to an
environment which hinders conscious thought from developing normally.
The abused Mercy child is bombarded with emotional experiences which
stop his internal Mercy world from forming. Me is actually torn apart with
conflicting defining experiences. Similarly, the Perceiver person turns into
the cynic when his environment lacks absolutes; he is surrounded by
individuals who act as if the contents of his Perceiver internal world are
irrelevant and that Perceiver truth can be created or destroyed at will.B
I have compared cynicism to multiple personalities. I suggest that the
Perceiver analog to schizophrenia is the leap of faith. The Mercy person
who tries to suppress an operating mind discovers that any segment of
thought which he quarantines continues to work under the surface. In the
same way, the Perceiver person who knows enough facts and has sufficient
understanding is no longer able to turn into a cynic. He cannot write „them‟
off completely, for he knows that „they‟ accept some Perceiver facts which
he knows to be correct. But, he still wants to get away from „them‟ and
their hypocrisy. Therefore, he proves logically that „they‟ and their beliefs
are inadequate. Once he has shown the inconsistencies in „their‟ way of
thinking, then he uses conscious control of Perceiver strategy to jump from
their facts to his set of beliefs.
Let me give you an example. I talked once to a Perceiver person who is
well known in Protestant Christian circles for his intellectual acumen. Over
the years he has discovered many shortcomings with „the church‟ and can
answer is “Quite a lot.” In my research, I used Engineering concepts and

ideas to decipher the wiring and the programming of the mind.
A
Thank goodness for carpet.
B
How does the environment program the internal Perceiver world with
facts? We will look at that in a moment. However, I suggest that Perceiver
knowing is not possible when facts are continually being overturned.
describe these hypocrisies with great precision. As a result, he took a „leap

of faith‟ and became a convert to the Greek Orthodox faith. When you talk
with him, he uses logic to try to convince you of the futility of following
Protestant Christianity and then mentally jumps to the conclusion that the
real truth is found in the icons, rituals and writings of the Orthodox
Church.A
The Perceiver analog to multiple personalities is cynicism.

 The cynic blocks off people and beliefs as inherently wrong.
The Perceiver analog to schizophrenia is the leap of faith.
 The „leaper‟ combines logical reasoning with irrational denial.
Oh no! Not another heavy subject. First philosophy, then university,
now religion. Let us see if we can use our understanding of Perceiver
thought to cut through this tangle of emotional information. Remember
that a Perceiver fact is a set of connections. A fact is „true‟ if connections
exist and „false‟ if they do not exist. But, notice that cynicism and the „leap
of faith‟ both involve the breaking of connections—they put up a mental
wall which separates one set of facts from another. Since both of these
mental strategies involve the denial of connections, I suggest that they are
by definition „wrong.‟ One need not get sidetracked by questions of
philosophy or religion. Rather, one simply looks for the existence of
lasting connections. B In order to discover „truth,‟ one must build
connections. Attacking connections leads only to a knowledge of „error.‟
Notice also that both Mercy schizophrenia and the Perceiver „leap of
faith‟ involve an essential contradiction. On the one hand, mental thought
is allowed to operate: The schizophrenic emotionally identifies with his
internal world of safe Mercy experiences. Similarly, the „faith leaper‟ uses
Perceiver logic and internalized beliefs. On the other hand, both of these
individuals are very selective about when and where they allow this
thought to function. The schizophrenic identifies with a limited set of
Mercy memories and uses conscious control to prevent Mercy thought
from expanding into other areas. In the same way, the „faith leaper‟
restricts his Perceiver logic to a limited number of facts and uses conscious
control to freeze the rest of his Perceiver internal world.
Notice, in a final related point, the interaction between conscious
thought and the mental „room‟ which is under conscious control. As I
mentioned before, it appears that these two are different: For instance, the
A
It is interesting that the father of this individual wrote many books
warning people not to take a „leap of faith.‟
B
Of course, if I block off a certain approach as „wrong,‟ then I am falling
into the same mental trap. Therefore I am examining things carefully and
building connections.
Mercy person has a Mercy „room‟ just like any other cognitive style.
However, he is also conscious in the Mercy „room‟—that is what makes
him a Mercy person. Conscious thought, it appears, is a sort of extra
module of thought which is tacked on to a certain mental „room.‟ The
„room‟ to which the conscious module is attached determines a person‟s
cognitive style. In schizophrenia and in the „leap of faith,‟ the conscious
mental room is being allowed to operate some of the time, while at other
times, conscious control takes over and suppresses the operation of this
room.A
A
The Contributor person is also capable of making the „leap of faith,‟ as
the Exhorter individual is able to live within a form of schizophrenia. Like
the Mercy person, the Exhorter can control Mercy thought; the Contributor,
like the Perceiver, has access to Perceiver beliefs. However, because the
Exhorter and Contributor persons exercise this control from a room „next
door,‟ they can live with these mental conflicts and survive as „almost
normal‟ humans.
Mercy plus Perceiver
Let us review where we have come thus far in our journey through the
mind. First, we scanned the seascape of Mercy strategy. We saw how
thundering storms of experience could generate deep rolling waves of
emotion. Making our way across these changing contours, we peered into
the roiling emotional whirlpools of multiple personalities and
schizophrenia.
We then made our way through the terrain of Perceiver thought. Here
we found a landscape covered with the pebbles of information and shaped
by the mountain peaks of truth and confidence. Strangely enough, despite
surface differences between these two areas, we kept noticing similarities
of underlying shape. Even the emotional abysses which we uncovered in
Mercy thought had their analogs in the deep chasms and uncrossable gulfs
of Perceiver cynicism and „the leap of faith.‟
We will now turn our attention to the interaction between these two
mental contours. Just as water and land together sustain plant and animal
life, so I suggest that tying together Mercy and Perceiver strategies will
generate an entire ecosystem of trees, flowers, grasses, and animals that
feed upon them. What type of system? Well, we know that Mercy strategy
remembers experiences and emotions and that Perceiver thought works
with facts and confidence. Think of the many different ways in which facts
and feelings can and do interact. Sparks of life from this mental interplay
are sufficient to generate a rich bio-diversity of inter-dependent personality
traits. So, let us shift our attention from the imagery of poetry to the
language of logic and see what we can discover.
There is a one way connection: Mercy Perceiver.
 Perceiver mode sees Mercy experiences.
 Mercy strategy does not see Perceiver facts.
 Perceiver facts alter the connections between Mercy experiences.
 Mercy mode notices that different experiences come to mind.
I suggest first that the diagram of mental symmetry provides a major
clue about interaction between Mercy and Perceiver thought. If you
examine this diagram, you will notice that there is an arrow from „Mercy‟
up to „Perceiver.‟ This arrow indicates a unidirectional flow of information
from Mercy mode to Perceiver mode. You could think of this connection
as a sort of one-way mirror connecting these two rooms in the mental
house: Perceiver thought is aware of Mercy experiences—in this direction
the glass is transparent, while Mercy strategy cannot see Perceiver facts—
in this direction the glass is a mirror; all that Mercy thought can see is its
own reflection. However, this mental one-way glass is very peculiar,
because as Perceiver strategy works with facts, the shape of the mirror
changes and the image which is seen by Mercy thought becomes altered
and warped, like one of those curved mirrors which you see at the circus,
that make you look „bent out of shape.‟ Therefore, whereas Perceiver
strategy can see Mercy memories, Mercy images are altered by Perceiver
thought.
Who does What

Now that we have a general idea about how Mercy and Perceiver
thought interact, let us look at the details. We will start with the path from
Mercy to Perceiver strategy—the ability of Perceiver thought to see Mercy
memories. Remember that I defined a Perceiver fact as a group of elements
which are connected together. I would now like to refine that definition. I
suggest that the elements which make up a fact are located in Mercy
strategy and that Perceiver mode works only with the connections. In terms
of our analogy, Perceiver thought looks through the one-way glass into the
room of Mercy strategy and searches for relations. When a connection is
discovered, then Perceiver thought remembers it as a fact. Perceiver
strategy is therefore somewhat like a psychologist observing a patient
through the glass: It does not get directly involved with the action and with
experiences. Rather it observes through the window and silently takes
notes.A
Let us see if we can clarify the distinction between Mercy items and
Perceiver connections with the help of our road map illustration.
Remember that a map contains two main parts. There are the dots
representing the towns and cities and there are the lines indicating roads
between the different places. Now erase all the dots and leave only the
lines. These form a set of connections with a specific shape. Suppose we
did this with the major roads and cities of Britain. We would end up with a
triangle connecting London, Bristol, and Birmingham and a straight line
going from Birmingham up to Manchester, just like a pyramid with a
flagpole at the top. It is this set of connections which is remembered by
Perceiver thought as a fact. When Perceiver strategy works with facts, it
A
In terms of our analogy, Perceiver strategy has a big „picture window‟
view of Mercy thought. However, Perceiver thought cannot „see‟ into any
of the other modes of thought. The main „observer‟ of the mind is
Facilitator mode, equipped with a whole bank of „surveillance monitors‟
that allow it to see most of the mind—from the limited viewpoint of a
„television screen.‟
Mercy plus Perceiver 87
works with connections and

disregards Mercy experiences
which were the source of those
connections.
That is why the Perceiver
person can jump in one sentence
from the topic of motorways and
driving on the left side of the
road to the subject of pyramids
with flagpoles. Within his mental
room of Perceiver thought, he
sees these two as directly related,
London because they have similar
connections. The experiences
may be totally different;
Perceiver strategy does not mind,
it is concerned only with connections.
Here is another example. When Perceiver strategy thinks of a „car,‟ it
pictures a group of wheels, doors, engine, seats and body placed together
in a specific way. Perceiver thought does not care about which wheels or
doors are being used. It only remembers the way in which the various bits
are connected.
This emphasis shows up in the approach of the Perceiver person. He
generally tries to avoid the individual and to deal rather with the problem.
Of course, people and problems tend to go together and the attitude of the
Perceiver person sometimes reminds one of a horse-mounted knight bound
by rules of chivalry: “I must kill you. I have nothing against you personally.
You are simply a problem which needs to be addressed. Would you please
step out of the way while I hack you to pieces.”
Mercy strategy, in contrast, deals with the individual experiences.
Mercy thought cares very much about which specific wheels and doors are
in the car, because some wheels and doors are much nicer than other
wheels and doors. Mercy strategy would probably find touring the
motorways of Britain much more interesting than visiting pyramids with
flagpoles.
Notice how Mercy and Perceiver thought view the same objects in
completely different ways. Mercy strategy sees the 1973 green Honda
Civic with the dent in the fender. If this car is associated with enough
emotion, then it can become the defining experience by which all other
cars are evaluated. Perceiver thought, in contrast, simply sees each specific
vehicle as another example of the species „automobilis Nippon.‟ The color
and the make of each individual car are not as easily remembered.
I suggest that many of the problems which come up in the marriage
between a Mercy person and a Perceiver person can be explained by
looking at the interaction between Mercy thought and Perceiver thought.A

For example, I have just mentioned that the Perceiver person thinks in
terms of facts and tends to ignore individual experiences. In contrast, the
Mercy person will usually focus on the person and the specific incident.
This differing approach can lead to some profound clashes of opinion.
Suppose that the Perceiver husband sticks only with „the facts and
nothing but the facts, ma‟am.‟ Eventually, his Mercy wife will get
frustrated at his lack of emotion and erupt in an outburst—just to get some
feelings back into the relationship. He will listen to the torrent of words
tumbling from the lips of his Mercy wife and interpret them as logical
facts—now he knows what she really thinks about him. He may decide
that if she believes such terrible things, then he is justified in pulling out
his sword of „truth‟ and slashing without mercy at his opponent: “Well if
that is your honest opinion about me, then let me tell you this and that
and…” The emotions associated with his brutal statements enter deep into
her heart and fester.
Or, suppose that the Mercy wife follows her emotions completely and
ignores Perceiver facts which lie behind individual Mercy experiences.
Eventually, her Perceiver husband will become disgusted at the lack of
factual content in their relationship and start to preach information at her,
or make extreme statements to trigger her sense of reasonableness. She will
interpret his remarks as a lack of personal respect for her, and feel that he
is trying to belittle her emotionally. Coldly, she will block off her feelings
towards him. Perceiver thought in him will become convinced that the
connection between them has now been broken. His preaching will gain an
air of finality, and cement the separation.
This leads us to a general rule. Whenever we look at the interaction
between parts of the mind, I suggest that the same principles can be
applied to the relationship between corresponding people. For instance, if
certain conflicts can occur between Exhorter strategy and Contributor
strategy, then the same incompatibilities can appear between an Exhorter
person and a Contributor person. In addition, I suggest that when some
individual is unwilling to deal with internal mental conflict, then there will
be no way to resolve the corresponding external interpersonal strife that
results.
A
Because the male mind tends to emphasize abstract thought and the
female mind gravitates toward concrete thought, I suggest that these
problems are most severe when the male is the Perceiver person and the
female has the cognitive style of Mercy. Therefore, I describe this example
in terms of Perceiver husband and Mercy wife. If she is the Perceiver
person and he is the Mercy individual, then the subconscious rooms will
tend to operate more strongly and each partner will usually find it easier to
see the other person‟s point of view.
Finally, I would like to make a brief comment about marriage between

Mercy person and Perceiver person. Because conscious thought in each
partner interacts strongly with conscious thought in the other, Mercy
persons and Perceiver persons who meet will tend to feel a mental bond.
As a result, it is common for individuals with these two cognitive styles to
marry each other.
So, who does get married? Our observations about married couples and
their cognitive styles suggest the following principles: First, people with
the same cognitive style will not get married (with the occasional
exception of Contributor persons). This would be like marrying a mirror
image of your own self. Look too closely and you start to see all of your
own wrinkles and shortcomings. Yuck!
Second, people with the opposite cognitive styles also will not be
attracted to each other. By opposite, I mean on opposite corners of the
diagram of mental symmetry. Therefore, Teacher and Mercy persons
almost never get married to each other, and Perceiver and Server persons
very seldom tie the knot.A People who do get married seem to be conscious
in mental rooms which are „adjacent‟ to each other—by working together
these individuals complete mental circuits. Therefore, with the simple
styles, the combination of Perceiver and Mercy is very common, as is
Teacher and Server. Composite styles tend to marry other composite styles,
with Exhorter-Contributor and Contributor-Facilitator being most likely,
since these combinations tie together stages one and two, or stages two and
three of the mental loop of drive and imagination.
The Definition of a Fact

We have compared Mercy thinking with Perceiver thought. We have
seen how Mercy and Perceiver strategies divide the task of working with
experiences and facts. I would now like to examine exactly how Perceiver
thought takes Mercy experiences and transforms them into facts. If our
discussion seems to be a little dry and esoteric at the moment, I assure you
that several extremely emotional topics are looming just over the hill.
Therefore, it is important for us to lay a solid foundation so that we can
traverse these issues without slipping in the mire of wishful thinking or
getting splattered by the muck of controversy.
I have mentioned that Perceiver thought can observe Mercy
experiences by looking through a sort of one-way glass which separates the
two rooms—Perceiver strategy sees Mercy thought with all of its
individual experiences. As situations occur within the Mercy room,
Perceiver strategy will pay special attention to the connections which form
A
On the other hand, suppose that a person developed his mind around the
concept of mental symmetry. In that case, he would actually be attracted to
his opposite.
between them. Each link that is noted by Perceiver strategy will be stored
as a fact within the Perceiver storage shed of automatic thought.
Over time, Perceiver mode will begin to notice certain patterns—
connections which are repeated. It will discover, for instance, that there are
many experiences within Mercy memory which contain doors, wheels,
engines, seats, etc. in a similar arrangement. As a specific pattern repeats,
Perceiver thought will start to gain confidence in this fact. It will become
reasonable that it is correct. Notice that we have discovered one way in
which Perceiver strategy can discover labels of confidence: Perceiver
thought will place greater trust in connections which are repeated—they
will become labeled as „right.‟ Similarly, Perceiver strategy will also
conclude that connections which never occur are „false.‟ On the one hand,
if a connection is repeated enough times, Perceiver thought may decide to
pull the information into the Perceiver internal world and believe that it is
true. On the other
hand, if a
connection does
not occur for
enough incidents,
Perceiver strategy
may choose to pull
this fact into the
Perceiver internal
world and believe
that it is false.
CAR
For example,
staring at roads for
long enough will
convince Perceiver
strategy that there is a fact called „car‟ which is true. Whenever Perceiver
thought sees another metal box with four wheels on the ground, it will gain
more confidence that this fact, or network of connections, is actually
correct. On the other hand, if Perceiver mode encounters a metal box
moving down the highway with no wheels, it will have confidence that this
fact is wrong—Perceiver thought will know that experiences do not
connect together in this way. Similarly, a metal box with three or six
wheels may attract attention as being unusual or unreasonable.
Memories of wheels, body, seats, steering wheel and motor are stored in
Mercy strategy.
 Perceiver mode sees that they occur together often.
Perceiver mode decides that this is a fact.
 Perceiver mode ignores the experiences and remembers the links.
These Perceiver connections have an impact upon Mercy thought. You

will recall that there is a one-way path from Mercy strategy to Perceiver
mode. Therefore, Mercy thought is unable to see the development of
Perceiver strategy. What Mercy thought will notice is that some unseen
influence is changing the way in which experiences connect. In other
words, Perceiver links bend the mirror in which Mercy strategy sees its
reflection. Notice exactly what shifts. The Mercy experiences are the
same—they always remain within Mercy memory. It is only the
connections between these Mercy experiences which are altered.
For instance, suppose that a person is bitten by a dog: In Mercy strategy,
the experience of „dog‟ and „bite‟ occur together. Perceiver thought,
looking in from next door, notes the connection between these two
elements, and stores this connection as a fact within the Perceiver storage
shed of information. If Perceiver strategy reaches into its storage shed for
facts about dogs, it will come up with this connection between „dogs‟ and
„bites.‟ The label of confidence associated with this Perceiver fact will
probably be „quite certain.‟
Now suppose that several more incidents with dogs occur in which a
person is not bitten. As usual, these facts will be noticed by Perceiver
strategy and deposited within its storage shed. However, as each fact is
remembered, the label of certainty associated with this collection of facts
will change. After the twentieth encounter with a friendly dog, a search by
Perceiver strategy within the storage shed for facts about dogs would
probably retrieve the item: “ „Dogs‟ and „friendly‟ go together; probability:
reasonable.”
Mercy strategy, of course, does not have conscious access to this
mental library of factual Perceiver information. What will happen is that as
Perceiver facts grow, Mercy associations change. Initially, the image of a
dog reminded Mercy strategy of the memory of being bitten. However, as
the fact which is stored within Perceiver thought changes, the sight of a
dog will begin to trigger memories of wagging tails and friendly licks. The
memories within Mercy strategy have not been altered. Only the Perceiver
connections have changed.
Altering the connections between individual Mercy experiences will
have an indirect effect upon Mercy emotions. If thinking of a dog reminds
Mercy strategy of the experience of being bitten, then obviously this
memory will feel unpleasant. However, if wagging tails and friendly licks
come to mind, then Mercy feelings about dogs will change as well.
Over time, as Perceiver thought places confidence in facts which are
repeated, Mercy strategy will notice that associations start to be based in
common sense. I suggest that this is the mental transition which begins in
the average child at about the age of six, when he enters school. Piaget, the
Swiss child psychologist, studied these types of mental transitions in great
detail.
Whenever Perceiver thought places confidence in a fact, this connects

many isolated experiences within Mercy strategy—events from different
places and various times. For instance, think of the fact of a „car.‟ This set
of links can refer to a Cadillac in America, a Lada in Russia, a Toyota in
Japan, or even a buggy on the moon. All of these various places become
related by the single fact of a
„car.‟ The Perceiver fact of
„car‟ also ties together
individual experiences from
different times: A Model T of
the 1920s is just as much a
„car‟ as a Ford Mustang of the
1960s. And, we will probably
find that there continue to be
„cars‟ in the 21st Century.
If the label of Perceiver
confidence is related to repetition, then a fact with greater confidence will
obviously tie together more individual Mercy situations. In other words,
this fact will apply in more places and more times.A Following this logic, a
Perceiver absolute is simply a fact which can be applied in all places and at
all times.B For example, the fact of a „car‟ cannot be regarded as a true
absolute, because there were no cars before the end of the nineteenth
century, and though there are a few abandoned vehicles on the moon, you
will not find cars on any of the other planets. In contrast, the fact of an
„atom‟ appears to be much more universal. Everywhere you look, you see
evidence that atoms exist. Even the light which reaches our planet from a
distant star gives indication that the same types of atoms exist over there as
here.C
A
When knowledge is limited, then Perceiver strategy tends to base
confidence in the possibility of contradiction. Specific facts will be
accepted with great confidence, because the chance of finding a
contradiction is very low. General theories, in contrast, will be believed
less strongly because the possibility of finding a counter-example is so
much greater. For example, an isolated fact about „the price of tea in
Shanghai, China in September of 1903,‟ will be accepted without
reservation. On the other hand, general statements about the mind or
personality will be questioned; Perceiver thought is certain that a
contradiction is bound to be found somewhere within the vast landscape of
experiences encompassed by so large a collection of facts.
B
Or, as we said before, this set of connections is permanent. It does not
change, no matter what is examined.
C
If a Perceiver absolute is related to repetition, then it should be easy for
Perceiver thought in a person to find absolutes, right? Wrong. As finite
An Absolute is a set of links which exists in all places and at all times.
 It is a Perceiver fact which is true wherever and „whenever‟ I go.
 It is based in connections which do not change.
At this point, our discussion about absolutes may seem a little strange.
Many of us probably have not thought much about them, and if we have,
quite possibly we have associated „absolutes‟ with dogmatism,
conservatism, religious fervor, and other forms of emotional excess. I
suggest that we are confusing absolutes with the method by which they are
often propagated. Obviously, if a person wearing a bright orange tie with
lime polka-dots comes to my door selling insurance, I will tend to forget
about the product and remember the tie. Similarly, if „absolute truth‟
comes to me clothed usually in emotional robes, I will probably forget
about the facts and remember only the feelings. Don‟t worry. We will dip
our intellectual toes into the goo of emotion soon enough and examine the
connection between „truth‟ and „feelings‟ in exhaustive (and exhausting)
detail.
We have been looking at some of the distinctions between Mercy mode
and Perceiver strategy. We have seen that experiences are stored within the
Mercy room, whereas the connections between these experiences are
worked out by Perceiver thought and stored within the Perceiver room. We
learned that a kind of one-way mirror is located in the „wall‟ which
separates these two mental rooms. This means that whenever Perceiver
strategy works with facts, it can always lift its head, look through the
mental „window,‟ and see the Mercy experiences which are being affected
by these facts.
Thus, I suggest that when a Perceiver person tries to limit his thinking
to „the facts and nothing but the facts,‟ he is actually putting a mental
„curtain‟ over the window which „overlooks‟ Mercy strategy, and
pretending that experiences and feelings do not exist. He usually does this
because he finds it easier to think without the distraction of feelings
emanating from the room next door. However, I suggest that this strategy
is self-defeating, because the only way that Perceiver thought can come up
with facts is by opening the curtain, looking through the window into
Mercy thought, and searching for patterns and connections. Therefore, the
Perceiver individual who limits himself to facts will usually spend more
time adjusting mental curtains than working out facts—he will close the
curtains when the glare of Mercy emotion gets too bright, and he will
individuals with limited experiences, it takes a lot of sifting and thinking to

figure out which facts really are repeated and which ones are simply
temporary combinations of elements. Besides, this mental sorting work
must all be accomplished under the „incoming fire‟ of Mercy emotions.
reopen them when the room darkens again with shadows of Perceiver
confusion.
Good and Bad, Right and Wrong

The fact that Perceiver strategy is aware of both Perceiver and Mercy
memories also has an effect upon Perceiver labeling. Remember that
Mercy experiences are identified with emotions, whereas Perceiver facts
acquire labels of confidence. If Perceiver mode can see both the Perceiver
facts within its own room, and the related Mercy experiences in the room
next door, this means that all Perceiver facts can become associated with
two labels, one a label of confidence from Perceiver thought, and the other
a label of emotion from Mercy strategy.
Let us compare these two types of labels. The first one is direct: Every
Perceiver fact receives a label of „right‟ or „wrong‟ based upon Perceiver
confidence. The second label is indirect: Every Perceiver fact acquires a
label of „good‟ or „bad‟ depending upon the Mercy feelings associated with
the Mercy experiences which are tied together by this Perceiver fact. In
other words, if Perceiver strategy looks down at the facts themselves, it
sees labels of „right‟ and „wrong‟—a way of measuring connections. On
the other hand, if it lifts its head and peers at the Mercy experiences
moving by the window, in the room next door, it sees labels of „good‟ and
„bad,‟ determined by Mercy emotion.
Perceiver thought is aware of two types of labels:

 It can see Perceiver facts and their labels of right or wrong.
 It can see Mercy experiences and their labels of good and bad.
Perceiver strategy finds it easy to confuse these two types of labels.
I suggest that it is very easy to mix these two sets of labels—to confuse
„right‟ and „wrong‟ with „good‟ and „bad.‟ While „good‟ is often „right‟
and „bad‟ is generally „wrong,‟ it is not that difficult to find situations in
which these two methods of labeling are completely opposed. For example,
suppose that a teacher tells his students, “There will be a surprise
examination in class today.” Being acquainted with the habits of the
instructor, Perceiver strategy in the students will know that this fact is right.
But if they have not studied, then this „right‟ fact will also be very bad.
It can also work the other way. Consider the statement, “I have won a
million dollars in the lottery.” This fact is good. But it is only possible that
it is right if I have bought a lottery ticket. Otherwise it is obviously wrong,
and believing it to be right would only be wishful thinking. Businesses
such as lotteries depend upon our confusing „good‟ with „right.‟ They
make their money assuming that if they come up with a fact which is
sufficiently good, people will think that it is „right‟ and plunk down their
hard earned cash. Similarly, most governments have learned by now that
facts which are „bad‟ will not always be accepted by the voting public as
„true.‟ Why do we tend to confuse these two sets of labels? We will answer
that question as soon as we have finished laying a proper foundation.
Object Detection
We have only few more pages of dry information to get through before
we get into the „juicy emotional stuff.‟ Just wait. As soon as we start
slogging through some heavy feelings, you will probably long again for the
solid ground of abstract logic. Oh well, one can‟t win. Sometimes we
really do act like the cows who ignore grass under their noses and long for
the succulent shoots tantalizing them just out of reach on the other side of
the fence.
In the last section, we saw
how Perceiver strategy can
connect together Mercy
experiences. I suggest that a
Perceiver collection of Mercy
experiences is called an object.
Thinking in terms of objects
comes so naturally to us that we tend to forget how much work is involved
in building these mental concepts. It was only when engineers began to
build object recognition into robots that the immense mental processing
involved in distinguishing a fridge from a teacup, from Aunt Agatha
standing in front of the fridge and holding the teacup, became evident.
For instance, let us look at the pair of scissors which Aunt Agatha has
just laid down on the kitchen table and see if we can understand how our
mind distinguishes them from the knives which are lying beside them.
When we look at a pair of scissors, we see two round handles
connected with two blades. In contrast, a knife has only one blade and one
long handle. Mercy strategy notices the images of blades and handles;
these memories enter the Mercy room, quite possibly bringing to mind
other experiences and their feelings: “Don‟t run with a pair of scissors. My
second-cousin-once-removed Herman ran with a pair of scissors, tripped
over the family dog and gouged his left eye.” Second, Perceiver thought
looks into the Mercy room from its vantage point next door and notices
connections: “Hmmm. That is the 327th time that I have seen two blades
and two handles hinged together. Maybe they really are connected.” A
A
Of course, Perceiver strategy won‟t know that it is 327 times. This is
because numbers are handled by Teacher and Server thought. Perceiver
What about the knife? Lay two knives side by side and they can look an
awful lot like a pair of scissors (this thought has obviously gone through
peoples‟ minds, or else why would they be called a pair of scissors). I
suggest that the distinction lies in Perceiver repetition. When Perceiver
strategy observes Mercy images of knives, it notices that while one blade
and one handle always occur together, two blades and two handles only go
together occasionally. Therefore, Perceiver thought will decide that with
knives, the connection between one blade and one handle is „right,‟ and the
connection between several blades and several handles is „probably
wrong.‟ Notice that the label of „wrong‟ is less certain, because when we
open the drawer in which the cutlery is stored, we do see several knives
lying together.
The result is object detection. Mercy strategy is constantly
encountering experiences and Perceiver thought is continually trying to
figure out which experiences belong together and which do not. But,
doesn‟t all of this processing occur automatically within the mind? Exactly.
I suggest that it is the interaction between automatic Mercy thought and
automatic Perceiver mode which is responsible for recognizing objects. In
other words, the Mercy and the Perceiver mental storage sheds are
physically hooked together in precisely the way that we described earlier
when we looked at the interaction between Mercy and Perceiver thought.
If it is automatic Mercy and Perceiver thought which handles the
everyday down-to-earth job of distinguishing kitchen knives from scissors,
then I suggest that we have discovered a way to combine deep
philosophical questions with everyday life. We often seem to have the
impression that „normal‟ thinking is appropriate for average existence
whereas the pondering of important questions requires that we sit down,
put on a long face and wear a mask of deep concern. However, I suggest
that it is one mental strategy—Mercy thought, which works with all
experiences: images of scissors, memories of mother, love of country,
religious ecstasy or the sticky mess of taking out the garbage. Similarly, it
is one mental room—Perceiver thought, which handles all facts and
connections: scientific facts, moral truth, information about the stock
market, facts about cups and saucers, and even the fact that I stubbed my
toe this morning.
Let me state it in a different way. When my mind is trying to decipher
images of scissors, cups, knives, and saucers, automatic Mercy strategy is
being filled with experiences, and automatic Perceiver thought is working
out how to connect these experiences. Similarly, when my mind is trying to
decipher deep moral and philosophical questions of right and wrong, my
mode just thinks about objects. While Perceiver strategy may not know
that it is exactly the 327th time, all of these separate incidents will add up
to create a certain level of confidence.
internal world of Mercy strategy is being filled with experiences, and my

internal world of Perceiver thought is working out how to connect these
experiences. In both cases, an interaction is occurring between Perceiver
and Mercy strategy.
Automatic Thought versus Internal World

While automatic thought and the internal world operate in the same
way, there is a major difference in the method by which information enters
these two aspects of thought: Automatic thinking appears to
have an „open door policy.‟ Any sensation which walks by the
gates to the mind is welcomed into the „storage shed‟ of
thought and placed within the appropriate niche. In contrast,
entrance into the internal world is „by invitation only.‟ Here, a
watchman stands at the door and carefully scrutinizes each
item which is asking to gain entrance. For Mercy strategy, this
watchman is identification, whereas belief stands guard over
the door to the internal Perceiver world.
Each of these options has its pros and cons. The benefit of
keeping the mental gate open at all times is that mental
organization can occur automatically and effortlessly. The
disadvantage is that there is no way to screen who and what
enters the mind. If most of the situations walking by on the street of life are
fairly civilized, then keeping the door open is not a problem. I suggest that
this is why people in our modern Western world tend to ignore the deep
questions of the internal world and instead allow automatic thought to
work out facts and principles: A civilized world screens out nasty
experiences and dangerous people, and therefore the automatic organizing
of automatic thought is good enough.
On the other hand, it takes effort to build an internal world. Each Mercy
experience and each Perceiver fact must be ushered in personally by the
guard at the door. Anyone who has gone through the struggle of
constructing a comfortable internal world of belief and identity knows that
it involves a lot of hard work. However, I would like to mention two
benefits that make this labor worthwhile.
First, building an internal world makes it possible for me to become
unique. If I rely on automatic thought for my personality, then chances are
that I am replaceable. There are probably thousands of other people with
my cognitive style who have grown up in similar cultures, gone to the
same kinds of schools, and therefore acquired a storage shed full of
Perceiver facts and Mercy experiences which are essentially identical to
mine. The only real difference between me and these other people is the
size, shape and color of the physical body which contains these mental
storage sheds. For instance, suppose that I as a Perceiver person base my
identity in an ability to make puns and deliver one-liners. Time and again I
meet people who tell me that they have a friend who is „just like me,‟ and
they are probably right. As long as I rest in automatic thought, there will be
many others who are „just like me.‟
In contrast, suppose that I build an internal world of Perceiver belief
and Mercy identification. Now I can choose what goes into the structure,
and this freedom of choice allows me to become my own person. This is
how an individual can survive in a sea of billions of people. By
specializing, he develops some area in which he is unique, where he does
or knows something which others do not.A
Second, building an internal world allows me to choose my building
material. Let us suppose that I was building a real house and decided to
use the following method: Each morning a truck would pull up onto my
driveway loaded with workers and material. Each laborer would take a
handful of boards and nails from the truck and tack this wood onto my
house. He would then go back to the vehicle, get another collection of
material and add it to whichever part of my house caught his fancy. The
process would continue until bedtime. The workers would then go home
and come back the next morning for another day of work. This cycle would
repeat itself every day for as long as I lived in the house. I would hate to
think what my house would look like, or whether it would even be a house,
or how long I could stand living amidst the noise and the dust. However,
this is the method by which automatic thought is programmed. You see
now why I refer to this aspect of thought as a storage shed and not a house.
Now suppose that the same truck came to my door with the same
workers and the identical material and I told everyone to carry all of the
stuff into the storage shed out back. Suppose that I then went into the shed,
pulled out what I liked and gave it to the workers to place where they saw
fit.B Obviously, the results would be much better. The final structure would
have quality, and I would probably enjoy living in it. This is what it is like
to build an internal world. Of course, the downside is that I have to sort
through the material and I have to decide which elements are needed for
each stage of construction.
So, how does one build an internal world? What are the rules of mental
construction? How does one sort through building material and how does
one know what goes where? The reason I chose to call this volume A
Programmer’s Guide to the Mind is because these are the types of
questions which I would like to answer. Now that we understand enough
A
The Contributor person is especially driven to find an area of expertise in
which he can be „the expert.‟ While specialization solves the problem of
uniqueness, I suggest that it often leads to limited knowledge and restricted
skills. Later on we will examine how one can specialize without becoming
narrow-minded.
B
Yes, I mean to say it this way. See the next section.
about the mind to define the problem, we can start casting about for a
solution.
The Role of Cognitive Style

How does cognitive style fit into this picture? It appears that, regardless
of my personality type, I have two abilities: First, I can decide what is
allowed into my internal world. While it is possible to place a guard at the
door, it does not seem possible for me to control where this information is
placed. Second, I can choose what material is appropriate for my current
stage of building. Again, while I can decide which „board‟ to use, I do not
seem to have control over where this „board‟ is placed within the „house.‟
These two abilities of guarding and choosing appear to be present in every
person.
In other words, every individual can control his mental context, and can
give instructions to the „gatekeeper‟ standing guard over the entrance to his
internal worlds. For instance, when I identify with a situation, I am telling
my Mercy „watchman‟ to allow this experience to enter Mercy internal
thought. Similarly, when I suspend disbelief, I am telling the Perceiver
„guard‟ to give the green light to all potential facts.
In addition, the conscious control of cognitive style gives each
individual the ability to „build‟ within the room in which he lives. In that
one room, he can decide where each board is placed and how it is fitted
into the existing structure. For instance, I suggest that every person can
choose what he believes and which of his beliefs apply to any given
situation. However, it appears that only the Perceiver person is capable of
using conscious thought to assemble a system of belief one brick and board
at a time.
We all have some control over the content of our internal world.
Cognitive style allows us to arrange the content in one „room.‟
 We cannot arrange the content in rooms which are subconscious.
While conscious thought gives each cognitive style power over his own
room, I suggest that this power is limited. A person trying to rearrange the
physical furniture in a real room has only so many arms and legs.
Therefore, he has to do things one step at a time, and move objects around
one piece at a time. Similarly, conscious thought cannot remodel the
conscious room instantaneously. Major renovation takes time. It requires
planning and effort.
Perceiver Strategy and the Brain

If you examine neurology, you find that the distinction between Mercy
experiences and the Perceiver connections between those experiences is
seen physically within the structure of the brain. I have mentioned that
automatic Mercy thought is located within the right temporal lobe. I
suggest that automatic Perceiver processing occurs higher up, in what is
called the right parietal lobe.
This region of the cortex is essential for processing connections
between individual experiences. As one author states, “dealing with the
spatial relations of objects is believed to be a right parietal function.” “The
right parietal zone is specialized for processing the spatial characteristics of
sensory input.” 2 Damage here impairs this ability: “Spatial neglect on
drawing and constructional apraxia [an inability to build with objects] A
correlates with right parietal damage.” 4
As long as the flow of Mercy experiences remains fairly predictable,
Perceiver thought can „watch‟ passively through the mental window.
However, when situations are twisted or incomplete, then Perceiver
strategy must manipulate connections in order to rearrange Mercy
experiences or remind Mercy thought of experiences which can complete
the puzzle. It is during these types of situations that damage to automatic
Perceiver strategy becomes most evident: “Right parietal [damaged]
patients are impaired at recognizing familiar objects from unfamiliar
angles.” “Identifying an incomplete representation of a face or object is
especially sensitive to right parietal damage.” 2
Neurology tells us that the right parietal lobe of the brain is strongly
interconnected with the dorsolateral [top half] right frontal cortex. This
suggests that the right dorsolateral frontal cortex contains the internal
world for Perceiver thought. Unfortunately, because most neurological
papers treat the right and left dorsolateral frontal cortices as a single system,
it makes it difficult to distinguish between the two. Some specific evidence,
though, does exist. For instance, it has been found that “right frontal and
right frontocentral patients were significantly inferior in the ease of
production of drawings.” 4 In other words, patients with a damaged internal
Perceiver world lose the ability to create and manipulate mental objects.
A
Information enclosed in brackets within a quote is added by me for the
sake of clarity. It is not part of the original quote.
As I mentioned before, viewing the right and left dorsolateral frontal

cortices as a single structure actually makes sense from a behavioral
standpoint. The superior (top half) frontal cortex operates as an
interconnected system, since the Perceiver internal world (on the right
side) interacts heavily with the Server internal world (on the left). I suggest
that this is because Contributor strategy builds mental connections between
individual Perceiver and Server memories. This interaction can be seen in
the behavior of the typical Perceiver person. When he thinks, he often
makes nervous or repetitive movements with his hands, indicating that
conscious Perceiver
processing is spilling
over into subconscious
Perceiver
Perceiver Internal
Server actions.
Having said this, let
Automatic World
us examine what Thought
neurology in fact has
discovered about the
dorsolateral frontal
lobes. I should mention
first that the overall
distinction between
orbitofrontal cortex (associated with Teacher and Mercy emotional
thought) and dorsolateral frontal cortex (connected with the internal world
of Perceiver and Server modes) is well established: “In general terms,
ablation studies indicate that the cortex of the dorsal and lateral prefrontal
surface is primarily involved in cognitive aspects of behavior. The rest of
the prefrontal cortex, medial and ventral [middle and bottom], appears to
be mostly involved in affective [emotional] and motivational functions.” 7
Normal behavior involves the interaction of these two aspects of the
internal world. This is illustrated by the case of a gentleman who had much
of his orbitofrontal cortex removed because of a cancerous growth. The
operation completely changed his personality. His ability to plan was still
present—because dorsolateral frontal cortex was reasonably intact.
However, these schemes lacked emotional depth—because orbitofrontal
cortex was missing. For example, soon after he returned to work, he
“established a partnership with a man of questionable reputation and went
into business, against sound advice. The venture proved catastrophic. He
had to declare bankruptcy and lost his entire personal investment…His
wife left home with the children and filed for divorce…He married within
a month after his first divorce, against the advice of his relatives. The
second marriage ended in divorce two years later.” Ten years further on, at
the time when this paper was written, he was “considering a third marriage
to a woman 14 years his senior and planned to establish a luxury travel
business in which he would drive vacationing persons around the country
in a motor home.” 5 Notice that his internal world was full of Perceiver
facts, Server actions, and Contributor plans. These entities, though, were
unaccompanied by either Mercy feelings of appropriateness or by Teacher
understanding, and he completely ignored the Mercy feelings and Teacher
words of those who were close to him.
Researchers have discovered two behavioral tests which can only be
completed with an intact dorsolateral frontal cortex. The first is a simple
one that researchers use on monkeys, called delayed response. An animal
is placed in front of two covered containers. The monkey watches as a
person lifts up one of the lids, puts some food in the container, and then
replaces the lid. After a delay of a few moments, during which the animal
is forced to look away from the containers, the monkey is then permitted to
reach for the food, which requires remembering in which container it was
placed. If the monkey finds the morsel, then for the next test, the food is
placed in the other container.
“Delayed Response performance in monkeys has been shown to depend
upon dorsolateral prefrontal [another word for frontal] cortex…The
association between Delayed Response and dorsolateral prefrontal cortex is
one of the best established brain-behavior relations in the study of cortical
localization.” 8
I suggest that the delayed response test depends upon the knowing of
the Perceiver internal world. Remember that a Perceiver fact is a set of
connections between Mercy experiences. In this case, Perceiver strategy
must know which container is connected with the food, and which is not
connected with the food. The alternation and distraction ensures that
automatic Perceiver thought is insufficient: The location of the food
alternates, therefore repetition cannot be used to build up a sense of
reasonableness. Moreover, the location of the food must be remembered.
Thus, the visual object recognition provided by automatic Perceiver cortex
is inadequate. In order to remember the current location of the food, the
monkey must observe where it is placed and pull this connection between
food and container into the internal Perceiver world as a belief.A
This connection between belief and behavior is seen clearly in the
second test, called the Wisconsin card sort, which is given to humans.
Performance of this task also depends upon the integrity of the dorsolateral
frontal cortex. The test uses a set of cards similar to a normal deck of cards.
A
Belief, I suggest, involves the right dorsolateral frontal cortex. The
monkey must also choose to do the action of reaching for a container, or
not to do the action of reaching for it. This choice involves the internal
world of Server thought, which I have suggested is located within the left
dorsolateral frontal cortex. It is possible that either the Perceiver or the
Server internal world would be sufficient for carrying out this test. Thus,
the monkey would only be impaired after damage to both right and left
dorsolateral frontal cortices.
Each card has symbols printed on it, which vary in number, shape and
color. The subject is given the deck, and told to sort the cards, but not
given any instructions on how they should be sorted. Instead, after the
subject makes some particular choice, the examiner tells him whether his
sorting decision has been right or wrong. Whenever a person has made ten
correct decisions, the examiner then changes the criterion for judging, also
without telling the subject. For instance, the tester may begin by expecting
the subject to sort the cards according to color. He may then change to
accepting decisions based upon shape.
In order to complete this task successfully, a person must use Perceiver
thought to decide how Mercy experiences are connected, believe in those
facts, and then on his own initiative, change these beliefs when they are no
longer correct. It is this altering of belief which humans with dorsolateral
frontal damage find especially difficult. Instead, they tend to stick with the
first sorting rule that they discover. Amazingly, when the criterion for
sorting changes, they may even tell the examiner the new rule while
simultaneously continuing to sort by the old one, even saying “This is
wrong, and this is wrong,” while repeatedly making those same incorrect
decisions.8
We have looked at the brain locations for Perceiver automatic thought
and for the Perceiver internal world. I suggest that the brain also contains a
processor which handles Perceiver thought, called the hippocampus. There
are two of these brain centers, one located underneath each temporal lobe,
behind and above the amygdala.
The neurological evidence connecting Perceiver thought with the right
hippocampus is quite clear. In fact, some researchers even make a
distinction between the right and left hippocampi, associating Perceiver-
like thinking with the former and Server-like thought with the latter:
“Evidence from single unit and lesion studies suggests that the
hippocampal formation acts as a spatial or cognitive map…Computations
within this framework enable the animal to identify its location within an
environment, to predict the location which will be reached as a result of
any specific movement from that location, and conversely, to calculate the
spatial transformation necessary to go from the current location to a
desired location…In infra-human species such as the rat, the cognitive map
is confined to the analysis and manipulation of spatial information; but for
the human the concept is broadened to include the notion of a semantic
map in the left hippocampus. This map acts to organize abstract linguistic
material into a map-like narrative. The right human hippocampus is held to
function as a purely spatial system.” 9
Objects in Space and Time

Let us review. We started this section by looking at object recognition.
I suggested that this task is performed by automatic Perceiver strategy
working together with automatic Mercy thought. I then suggested that

automatic Perceiver and Mercy thought and the internal world of Perceiver
and Mercy thinking operate in exactly the same way, and that the only
difference between these two aspects of thought lies in the method by
which information is allowed to enter. We then compared the advantages
and disadvantages of each of these two methods. Finally, we took a detour
into neurology.
If automatic thought and the internal world operate in the same way,
then we can gain some clues about how one works by looking at the
operation of the other. Therefore, I would like to take another look at the
topic of object recognition, the simplest form of Mercy-Perceiver
interaction.
Normally, when we think of an
object, we are reminded of some
specific thing which just „sits there‟: a
car, a knife, a pair of scissors—in
other words, a collection of bits which CAR
is spatially related. You can see this
type of fact illustrated by the diagram
of the „car.‟ Notice how the Perceiver
fact of „car‟ ties together the individual Mercy elements of wheels, motor,
steering wheel, doors and seats. All of these Mercy experiences are
connected by space: The wheels are at the bottom, the engine is (usually)
at the front, the doors are on the outside, and the steering wheel is
somewhere in the middle.
When we discussed facts and Perceiver processing, however, we said
only that Perceiver thought notices connections between individual Mercy
experiences; it looks for events which belong together. We did not say
anything about space. We only assumed that these connections involved
space—that the various bits were above, below, inside and behind each
other.A
It is also possible for Perceiver FALL
processing to tie together Mercy Jump
experiences which are connected by
time. Analyze, for instance, the process
of jumping off a cliff. First a person Splat!
jumps, then his body sails through the
air, and finally it goes „splat‟ at the
bottom of the slope. Unlike the Mercy
experiences which make up the fact of a „car,‟ these Mercy experiences do
not occur at the same time. Rather, one event occurs, and then the next.
A
Here is another example of being tripped up by an assumption.
As far as Perceiver thought is concerned, however, all that matters is

connections. Are individual experiences linked? If they are, then Perceiver
strategy has discovered a fact. Therefore, if „jumping off the cliff‟ is
always connected with „going splat,‟ then Perceiver mode will decide that
a fact exists about „falling.‟ We give many names to Perceiver facts which
involve time: cause and effect, sowing and reaping, cost/benefit, work and
wages. In each case, Perceiver strategy tries to connect Mercy experiences
which are separated by intervals of time.
Actually, I suggest that the division between space and time is
somewhat artificial. Events which are connected over time are generally
related spatially as well. The bottom of the cliff, for example, always lies
below the top where the jump occurred. A similar ambiguity occurs with
space: The mind seems to be incapable of grasping all of a spatial object at
the same time. Rather, the eye scans a scene and focuses upon one aspect
after another, building up a mental image over time. Advertising makes a
science out of guiding what the eye sees when. Even physicists have given
up referring to space and time as separate entities and now speak of a
„space-time continuum.‟
Art and Belief

We have come up with a few principles about Mercy and Perceiver
strategies. First, we learned that object recognition is carried out by
automatic Mercy and Perceiver thought. Then, we realized that automatic
thought and the internal world both operate in similar ways. Finally, we
saw that objects actually come in the two flavors of spatial objects and
temporal objects. If automatic Perceiver and Mercy strategy work with two
types of objects, then we should also find these same two kinds of
structures present within the internal world. What are these mental
objects? Let us use logic to construct an answer out of our existing pieces
of information.
First, we know that Mercy experiences enter the internal Mercy world
either because of their innate overwhelming emotion, or else through a
willing identification with an experience. Second, we also know that
Perceiver facts are ushered in through the step of belief.A Third, we have
learned that Perceiver facts build connections between Mercy experiences.
Therefore, we conclude that the interaction between the internal worlds of
Perceiver and Mercy thought will involve Perceiver systems of belief tying
together individual Mercy experiences related to feelings and to identity.
And, we should also find that these mental structures come in two
flavors—one related to space and the other to time.
A
Like Mercy identification, Perceiver belief can either be voluntary or else
forced upon the internal world. We will examine this topic in detail later on.
Right now we are ignoring the source of Perceiver beliefs.
Now that we have come up with a theoretical idea, let us see if we can
find some examples which can lasso this „castle in the air‟ and bring it
down to the solid earth of real experience. We will start by expanding upon
the idea of a „spatial‟ internal object.A
Think, for instance, of a picture hanging on a wall, or a sculpture sitting
in a museum. These definitely are spatial objects—they sit there and do
nothing. But, they are usually more than just objects. Rather, the artist or
sculptor is attempting to say something: First, he is trying to tell us about
his system of belief. If he puts a soup can on top of a pile of garbage, he is
making a statement about consumerism. He believes that there is a
Perceiver connection between trash, food, and society.
Second, not only is the artist telling us about his beliefs, but his identity
and his feelings are usually involved as well. Have you ever tried to
criticize a work of art? The average artist takes this as a personal attack.B
When you condemn what he has produced, he thinks that you are
condemning him. The relationship between art, identity and emotions is so
strong that it has become almost taboo to
denigrate the work of an artist. These
days, in fact, one can produce just about
anything without being condemned as
long as it is called art.
I suggest that another example of an
object living within the internal world of
Mercy and Perceiver thought is religion.
First, every religion is based upon some
set of beliefs—a group of Perceiver facts
which fill the internal world of Perceiver
thought. Second, religion is strongly
related to identity. It touches me and tells
me what I should think, say, do, and so
on. Finally, religion definitely addresses
emotional topics. If some person wants to know facts about issues such as
life, sickness, death, morality and God, he turns traditionally to religion for
answers.
I suggest that religion and morality are often viewed as something
static—like a picture hanging on the wall. We speak of attaining a „state of
perfection‟ as if it is some location or place to be reached. We „quiet our
hearts‟ and „become still‟ so that we can „meditate on God.‟ We view God
A
This section illustrates how I did much of my research. First, I would use
the theory to come up with some new ideas. Then I would look at real life
to see if my ideas made any sense.
B
Art usually involves Teacher emotion as well as Mercy feelings.
as Someone who is „sitting‟ on a throne. Art and religion themselves are

related. Many religions use static art as an aid in worshipping a static God.
The Greek Stoic philosophers took this idea of static religion and
carried it to its logical extreme. If perfection was a passive state, then God
had to be immovable, since any shift would take Him away from His state
of perfection. Changing matter became evil, by definition, since anything
which moved obviously did not stay within a perfect place.
The problem with static objects is that they are „dead.‟ An object just
sits there; it does nothing; it is not alive. When a body does not move or
breathe, we conclude that it is a corpse and we bury it. I suggest that the
same principle appears to apply to systems of belief. When they become
static, they also „die.‟
I suggest that we have stumbled across something which is quite
significant. Remember that the goal of this book is not just to understand
the mind. Rather, we want to build an understanding which can guide us in
programming the mind. Therefore, when we come up with a relationship
involving „static lack of motion‟ and „death,‟ we need to examine the topic
further. So, let us look at the interaction between time, movement and life.
I suggest that we will discover insights which are not found within the
average book or news magazine, even if the name claims a connection with
time or life.
Conscience, Time, and Life
A Perceiver object which is static is „dead.‟ In contrast, I suggest that a
Perceiver belief can be made „alive‟ by adding a sense of time. We see this
principle when we look at the rituals of religion. People may die, places
may change, civilizations may even rise and fall, but religious rituals seem
to live on. They are transferred endlessly from one person and one
generation to the next.
Like most aspects of religion, rituals contain the essential ingredients of
an internal world object: They are supported by Perceiver belief and they
claim to help a person navigate his way through the emotional stages of
living. Rituals, however, also include a sense of time—they connect
together experiences which occur one after another—and I suggest that it is
the addition of time which gives them life. Think, for example, of the ritual
of the Holy Eucharist. There is the breaking and the eating of bread, and
the lifting up and the drinking of wine. These experiences do not all occur
at once but rather occur one at a time. Perceiver strategy looks at this
succession of experiences, sees that they are always connected together
and concludes that this set of connections is a fact. Because this fact
includes time, it „lives.‟ A
A fact must include a sense of time to be compatible with life.

 Static facts are, by nature, dead.
I suggest that government provides another
example of the presence of time creating „life.‟ First
of all, government, like religion, is an internal world
structure: Governments establish laws—facts which
we are supposed to believe, they meddle constantly
in our personal lives, and they give us all sorts of
strong emotional reasons either to love or to hate
them. Now, let us suppose that a government was
only a spatial object. This would mean that I could
go to a certain building, point to the structure and
the people in it and say: “This is my government.
Here is the palace. And there is our leader, Frederick
the Conqueror. May he live forever.” History suggests that these types of
A
By including time, I do not mean scheduling events according to the
clock. Rather, I am referring to the concept of sequence—one event
following another.
Conscience, Time, and Life 109
governments are rather unstable. If Fred breaks his neck and dies, then the
whole system of belief is shaken—it too will die. We see this illustrated in
the history of barbarian kingdoms, third world dictatorships, banana
republics and inner city gangs. Whenever the leader dies, then there is
usually civil unrest until some victor can declare himself to be the new
Conqueror.
What happens when we add a sense of time? Let us say for instance
that Frederick the Conqueror states that he is Frederick the First and that he
will be followed by his son John the Magnificent. We now have a solid
Perceiver connection between two experiences which are connected by
time as well as space. John is not just beside Fred, he is also after him. Add
a few more timely connections and you come up with the process of
government. We sometimes call it bureaucracy, and it also develops a life
of its own. Of course, maybe we do not like the type of „life‟ which
develops—that is another question. But, it is „alive.‟ People and laws may
rise and fall, but governments which include time and sequence within
their laws are able to continue.
Let me give you a further example. I may step on a few toes with this
illustration, but I already know that I will not win an award for „politically
correct man of the year.‟
For some time, South Africa was built upon the doctrine of apartheid.
In essence, this system was based upon three fundamental Perceiver
affirmations: First, it was believed that all whites belonged together.
Second, it was asserted that all blacks could also be placed into a single
group. Finally, there was the Perceiver belief that no connection existed
between whites and blacks. Obviously, a system like this was flawed; no
one can live under the curse of being racially
inferior—and no one can survive as a human
being under the delusion of being racially
superior.
So what exactly was the problem with
apartheid? Many people condemned the idea
of using Perceiver belief to classify human
beings: “How dare someone say that one
group of people is superior to another.”
However, I suggest that the flaw did not lie
here. I think we have learned by now that
democracy is one commodity which cannot
easily be exported; it only survives when it is
grown domestically. Furthermore, the history of post-colonial Africa has
taught us that democratic government is incompatible with tribal society.
When the Western powers left, almost every African country turned into a
dictatorship. Therefore, when the Western settlers of South Africa tried to
build a modern society in the middle of tribal Africa, some general
distinction between groups of people had to be made.
I suggest that the real problem with apartheid was that it did not
include any provision for time. It was as if someone took a snapshot of the
entire country and marked every occupant either with a check—these
people are permanently „in,‟ or with an „x‟—those are forever „out.‟
Suppose that apartheid had included the following provision: “Any black
person who meets a certain standard of education will become a full citizen,
and every white person who fails to meet this standard of education will be
denied the rights of full citizenship.” With this clause, it might have been
possible for South Africa to make a somewhat smoother transition to a
fully integrated society, avoiding most of the hatred, suffering and
bloodshed which has infected that country with crime, today at the
beginning of the twenty-first century.
Actually, I suggest that the only reason that South Africa and other
African countries will survive their transition into democracy is that the
element of time has entered through the back door. It was during the time
that blacks were suppressed, either by whites or by their own black
dictators, that lessons of democracy were being learned.
Life and Generality

We have seen that a system of belief must include time in order to
support life. While this is necessary, I suggest that it is not sufficient. The
one other requirement which seems to be needed is generality. This is
because life is spontaneous. People are not just robots. When statements of
belief are too specific, then there is no room left for individual creativity. It
is only when belief is stated in general terms that „breathing room‟ is left
for living. For instance, suppose that I could predict the future perfectly
and I told you that you would be married to Fred McDoodle, have three
children—a boy and two girls, buy a cute bungalow on Pine Crescent, and
play bridge with your friends every Tuesday afternoon. Would you want to
believe what I am saying? After all, my system of belief definitely includes
time: I certainly hope that the events of getting married and having the
three children occur one after the other. The problem is that my words are
too specific. Imagine knowing exactly what you would be doing for the
rest of your life. How boring! What would be the point of getting up in the
morning? A
In contrast, suppose that I said, “Some time in the next month you will
meet the man of your dreams.” Now we have a statement which would
inject life and excitement into your routine. Fortune tellers make big
A
Strangely enough, those who believe in a Personal God usually do not
apply this logic to Him. Imagine being the Supreme Being and knowing
exactly what will happen at every point in history. I would think that God
would have to inject some free will into the world simply in order to
preserve His own sanity.
money with these types of predictions. Who? When? Where? How? All
these questions come tumbling through your mind. Notice that the example
which I have given is still a statement of belief. I have asserted that there is
a connection between „you‟ and „the man of your dreams.‟ The difference
is that while I have told you the Perceiver fact and given you the
approximate Mercy label, I have not supplied the specific Mercy
experiences.
In mathematics, this is known as working with variables. For instance,
I could tell you that a rectangle which is five centimeters long and seven
centimeters wide has an area of thirty-five square centimeters. This is a
Perceiver fact in which you can believe. But, it is also a specific fact. On
the other hand, I could state that a rectangle which is „L‟ centimeters long
and „W‟ centimeters wide has an area of „L times W‟ square centimeters.
This also is a Perceiver fact describing a solid connection between a certain
set of numbers. However, this type of fact, stated now in terms of variables,
will tell you the area of any rectangle: Just multiply the width times the
length and you have the answer. Stating a fact in general terms does not
make it any less true, nor any less real. A general fact can be believed just
as strongly as any specific statement. The only difference is that it is much
more useful.
A fact must contain both time and generality to support life.

 This allows change to occur—within a system that remains solid.
 This permits freedom—within a framework which is stable.
Here is another example. Suppose someone tells you that “God has a
specific plan for your life,” or suppose that your boss informs you that your
company has a detailed plan of work and promotion laid out for you. It
might be that you do not want to step on a conveyor belt and be shunted
along for the rest of your life. Maybe, just maybe, you want to choose what
you will do. Again, I suggest that we have a problem of being too specific.
Suppose instead that the company tells you of the various options
which are open for training and advancement: “Whoever takes a course in
this subject will get a pay raise and a promotion.” The Perceiver
connection is still there: „Taking the course‟ is connected with „pay raise
and promotion.‟ However, who takes the course, what he takes and when
he takes it are left undecided; human freedom and spontaneity are still
possible. Similarly, I suggest that a religious system of belief can leave
room for human will and freedom if it is stated in terms of „cause and
effect‟—do a certain action and you experience a specific result.
I suggest that these same two qualities of time and generality are
present in democratic government. First, there is the process of
government. Laws and leaders are not inscribed in stone forever. Instead,
they can both be changed over time. Second, there is the institution of
government. The leaders and laws are not the government. Rather, they
represent the government.
It is this second characteristic of generality which distinguishes a
democracy from a monarchy. In the latter, it is the monarch who is
important. He is the source of power. In contrast, a democracy places the
emphasis upon the office and not the person. The specific individual who
fills the position may change. For instance, the President of the United
States has a lot of power. However, this power comes from the position
which he holds and not from the individual himself. If someone else is
elected to the position, then the power is transferred from the old leader to
the new one. On the other hand, when a monarch is deposed, power is not
automatically transferred to the new king. He is often regarded as an
usurper, who has stolen the political mantle from its legitimate owner.
The principle of generality also
determines how leaders are chosen. A
monarch is chosen either by his parents
or by some select group of nobles and
advisors. In other words, specific people
choose a specific person. In contrast, the
leaders of a democracy are chosen in a
general way. The choice is based upon
the decisions of many people, voting in
an election.
Notice that I am not talking about
principles that change. Rather, I am referring to unchanging principles
which describe change and which are general enough to allow change—
solid connections between cause and effect. Suppose, for instance, that we
decide beforehand, perhaps through a constitution, that whoever wins an
election will be chosen as president. First, this principle includes time: the
event of „holding an election‟ is followed by the event of „choosing a
president.‟ Second, it is stated as a general principle: “Whoever wins the
election will be chosen.” While the person in office and his opinions may
change, the general principle of holding an election remains fixed. It does
not change.
I suggest that the health of a democracy can be determined by the state
of these two qualities. If both time and generality are present, then a
democracy will survive. If either of them are lost, then democracy will also
die. If we look at western society today, I suggest that we see many
symptoms of fading democracy: First, the sense of time is being lost. Many
items that are created turn themselves into „spatial‟ facts which cannot be
altered or removed. Politicians hold on to their positions, and attempt to
preserve the status quo. Bureaucracies are entrenched. Rules and
regulations accumulate. Second, the idea of generality is also fading away.
We elect our officials because of their personal charisma, and not because
of the general ideas and plans which they represent. We lose faith in the
process and look for a person who can solve our problems. We make
legislation based upon specific regions, ethnic divisions or special interest
groups, rather than the general well-being.
So what does democracy have to do with life? Quite a lot. If we look at
the alternatives, we see mainly death. The history of Russia has shown us,
for instance, that communism kills its citizens, both mentally and
physically. Similarly, Nazi Germany has taught us that the logical result of
fascism is genocide and warfare. If we examine tribal Africa, we find that
their state of government leads also to conflict and brutality. Does this
mean that democratic government results always in life? No. Rather, I
suggest that democracy is one symptom of life. When people are alive,
then they will demand democratic leadership.
What is Life?
What then is required for life? Let us tie together some of the threads
which we have been following so far. That will give us the first aspects of
a big picture. At the moment, we can only provide a skeleton of
understanding. The rest of the book will flesh it out. Likewise, I suggest
that life itself does not appear instantly. Rather, it is constructed, piece by
piece. At the beginning, there may be only be a flicker. However, each
additional aspect of development adds another dimension.
First, we saw that life involves Mercy experiences. We live in a real
world of matter. If we want to be alive, we have to interact with this world,
which means including Mercy experiences and feelings. Second, life
requires an integrated mental network. When enough memories
interconnect, then they become „alive.‟ Third, life goes beyond automatic
thought. Instead, it involves the internal world of thought. When emotional
experiences enter the inner world of Mercy thought and form a „living‟
network, for example, then personal identity emerges—me forms. Fourth,
life requires stability. This is provided by Perceiver beliefs, which give
solid form to Mercy thought. Without this constancy, Mercy identity is like
a jellyfish, drifting on the sea of raw experience. The result of these four
steps is a mental network living within associative thought. However, by
itself, associative thought is only capable of coming up with spatial objects.
And we have seen that these are static, incapable of supporting life.
If life in a true sense is to form, it must expand to include analytical
thought; it must extend beyond the right hemisphere to involve the left.
This is what happens when static objects, based within associative thinking,
are augmented to include a sense of time. Time is related to the left
hemisphere, which uses analytical thought. As we will see later, I suggest
that it is Server thought which is responsible for adding this sense of time.
As for generality, the other requirement for life, we will learn later that
Teacher thought, the other analytical mode, deals with generalized
concepts.
This leads us to the following general conclusion: „Life‟ requires a set

of lasting, integrated memories residing within the Mercy, Perceiver,
Server and Teacher internal worlds. A All four modes of thought are
required, if any one is missing, then life will be temporary.
Notice that there is a direct relationship between mental „life‟ and
„death,‟ and Perceiver labeling of „truth‟ and „error‟: Mental and physical
integration make life possible. Fragmentation in contrast leads to both
physical and mental death. In Perceiver language, therefore, life is „true,‟
for it describes a permanent connection. „Death,‟ in contrast, is „false,‟
because its components do not remain connected over time.
Some Conclusions
I have compared this book to a journey through the contours of the
mind. In a sense, I am like a tour guide, leading you from one tourist site to
another. Except, what are the tourist sites? Which locations are worth
visiting and which places are less important? Unfortunately, when it comes
to a tour of the mind, just about everyone has different ideas about what
should be seen and which locations should be ignored. Therefore, as we
wend our way from here to there, I need to point out why we are visiting
each location.
We started our tour by looking at Mercy and Perceiver strategy. The
reasons for this choice are fairly obvious: Mercy thought is the first to
develop in the human child. Therefore, it is logical to begin our study of
the mind with this „location.‟ From there it is a short step to Perceiver
mode and then to the interaction between Mercy and Perceiver thought.
Our choice also makes sense from the viewpoint of travel. At the
beginning of the book, I suggested that a successful journey usually starts
by looking at the map and reading through the tourist guidebook. We now
know what these two elements are: The map is Perceiver thought, and the
tourist guide is contained within Mercy memory. Therefore, again, we
started our discussion with these two modes of thought.B
During the last few pages, I have tried to give an overview of the task
of mental programming. Rather than just asking you to follow me blindly, I
A
These are the four strategies which reside in the cortex of the human
brain. The other three modes of thought are subcortical—they build upon
these four strategies. They form the mental pump which drives „life.‟
B
Why then am I the tour guide? Because, as a Perceiver person I have
worked out the map of mental programming, and as a person, I have
applied these principles to me—which lives within Mercy thought.
Therefore, I am conscious within the Perceiver „map‟ and I can see the
Mercy „locations‟ through my „window‟ into the Mercy „room.‟ A
Perceiver person, in general, makes a good tour guide.
have shown the various places that we could visit and pointed out which
directions would be most profitable for this job of programming the mind.
In summary, I suggest that so far we have come up with four main
conclusions: First, the task of mental programming should start with Mercy
and Perceiver thought because, in every person, they contain the mental
map and tour guide. Second, we should focus our effort on the project of
building an internal world. Applying ourselves to this task will allow us to
become individuals and to construct the type of mental home which we
want, thus freeing us from the factory built, assembly line, row house
version delivered by automatic thought. Third, any system of belief which
we put together should leave room for time and sequencing. If we want to
build something which is truly capable of supporting life, we will not settle
for static facts. Rather we will look for something dynamic which can
handle change. Finally, our statements of belief will need to be given in
general terms. That way we leave room for human freedom.
Summarizing all of this, we should pursue „life.‟
Conscience
So what is a „general principle within the internal Mercy-Perceiver
world that includes time‟ other than a mouth full of intellectual words? I
suggest that this combination describes conscience. But wait. Didn‟t I just
relate this mixture to „life‟? How can the same mental elements be
connected with both life and conscience? After all, isn‟t conscience the
„little voice‟ that stops me from living? Hmmm. Well, let us see if logic
can get us out of this dilemma. We will dissect conscience and examine
whether its components are compatible with life.
First, we need a specimen to dissect. Suppose that mother turns to
Johnny, wags her finger at him and says, “Johnny, if you take a cookie
from this table, then you will get a spanking.” First of all, we have a solid
Perceiver connection: The Mercy experience of „taking a cookie‟ is being
linked with the Mercy event of „getting a spanking,‟ and if mother‟s hand
is as firm as her word, this definitely promises to be a solid connection.
Does this connection involve belief? You‟d better believe it does! If
Johnny wants to avoid a spanking, he needs to believe the words of his
mother.
Second, this
Perceiver connection
involves experiences
which are separated by
time. „Taking the
cookie‟ is followed by
„getting a spanking.‟
Conscience would not work very well if father came home and said,
“William, I have decided to punish you now for all of the cookies which
you are going to steal from mother. So come here and bend over. Now tell
me, how many do you plan to take?” Likewise, conscience is not involved
when the crime and the punishment occur at the same time. That would be
like mother standing guard over the cookies with a rolling pin. No
conscience involved there. Instead, conscience requires a plate full of
warm, tasty cookies with mother not present, followed by the reappearance
of mother and an inspection of the cookies.
Third, conscience usually makes general statements. Johnny is being
warned not to take any of the cookies which are on the table: “Please mom,
can‟t I have just one tiny cookie? That one over there is already crumbling
apart. Nobody will miss it.”
“No, Johnny. If you take any cookie from this table, then you will get a
spanking.”
Fourth, conscience also includes Mercy emotions and feelings. When
Johnny looks at the cookie, he experiences an emotional tug. If he takes a
cookie, then he will be able to savor the feeling which we call guilt. Finally,
conscience definitely involves identification. Mother tells Johnny that he
must not take the cookie. Guilt attacks my person. It makes me feel bad.
Punishment afflicts my body. The physical pain which it produces also
makes me feel bad.
So, we see that conscience is precisely a „general principle within the
internal Mercy-Perceiver world that includes time.‟ Hmmm. We look for
an ideal mental building site and search for the perfect material and what
do we encounter? That nasty thing called conscience. You can see now
why I told you first why we wanted to go in this direction. If I hadn‟t
shown you alternatives, who knows what you might be calling me right
now. Some of you would probably be demanding a refund on your travel
ticket: “I didn‟t come all the way just to see that!” As we know, building
with conscience is tricky. Working with it is like handling dynamite; you
never know when it will blow up, leaving you covered with grime and soot
or worse.
Conscience is Perceiver belief in cause and effect.

 Perceiver mode knows two Mercy experiences belong together.
 The second experience occurs after the first one.
These two Mercy experiences have differing emotional labels.
 The first experience feels good.
 The second experience feels bad.
 The pain of the second experience is greater and lasts longer than
the pleasure of the first experience.
Denial, though, is not a solution. This is because life and conscience

appear to be inextricably linked. As long as we are alive, we will have
some sort of conscience. Likewise, if we want to create mental life within
our internal world, then the resulting mental structure will involve
conscience. This changes the fundamental question. The issue is not
whether or not we will have a conscience. Instead, the question is what
type of conscience do we desire? A
Notice that I am not suggesting that conscience is life. Rather, I am
suggesting that mental life is constructed out of bricks which involve
conscience. If we want to build something as awe-inspiring as life, we need
powerful materials. Internal mansions cannot be constructed out of mental
scraps.
I should also emphasize that acquiring a conscience does not lead
automatically to life. We can see this by observing people with an
operating conscience. However, I do propose that a search for lasting life
will include conscience as an intermediate step, and I also suggest that an
absence of conscience makes life impossible. This conclusion can also be
reached by observing society. Thus, if we want to pursue mental
programming—the process of bringing lasting „life‟ to our minds—we will
have to begin with a detailed discussion of conscience. Everyone ready? If
so, let us start, using the example of Johnny, the cookie, and Johnny‟s
mother.
The Mechanics of Conscience

I have suggested that conscience involves an interaction between two
modes of thought: The Mercy internal world contains a pair of emotional
memories separated by time, and the Perceiver internal world contains a
Perceiver belief which links these two Mercy experiences together.
We could divide the Mercy aspect of conscience into a „bait‟ and a
„hook.‟ First there is a „bait,‟ some tasty morsel of pleasure that we would
just love to sink our teeth into, like that chewy chocolate chip cookie fresh
from the oven, lying so invitingly upon the kitchen table. In other words,
the „bait‟ is a Mercy experience with a positive emotion which Mercy
strategy would like to draw into the internal world. There is a desire to
identify with this experience. Johnny would love to grab the cookie, stuff it
into his mouth, and make it part of me. That is the bait.
Next we have a „hook.‟ This is a painful result which we definitely
want to avoid. For Johnny, it may be the memory of the stinging sensation
that he feels after his mother applies the „board of education to the seat of
learning.‟ The hook always comes after the bait. No fish would bite if it
saw the hook right away. The „bait‟ is a pleasant experience which Mercy
strategy wants to have within the internal world. In contrast, the „hook‟ is a
bad experience which Mercy strategy does not want within its internal
A
Notice how, again, the first part of the answer involves a discovery of the
right question.
world—something with which me does not want to identify. It is this

identification which makes the hook so nasty; it becomes part of me; it
enters into my „flesh‟ and cannot be removed.
The effectiveness of conscience depends upon the size of the „hook.‟ If
Johnny thinks that taking a cookie will only be punished by a slap on the
wrist, then he might decide that this is a reasonable price to pay for the
cookie. On the other hand, if mother tells him that an infraction will result
in an appointment with father behind the woodshed, then the mere sight of
that cookie will remind Johnny of painful Mercy experiences.
Remember that, within each mental context, the Mercy experience with
the strongest emotion becomes the emotional absolute. Mercy thought
interprets other similar situations in the light of this experience. This means
that if mother‟s punishment is not very painful, then images of cookies
move to center stage
within Johnny‟s mind
and spankings play
only a peripheral role.
In contrast, if the
consequences of
violating the rules are
sufficiently unpleasant,
then punishment
becomes the primary concern, and thoughts of cookies are pushed to the
side. In other words, altering the emotional severity of the punishment
changes the mindset of Mercy strategy. It does this by determining which
experiences become the emotional absolutes.
I suggest that conscience, guilt, and punishment are all slightly
different. Conscience could be compared to a warning sign. It is like the
bold black letters on the cigarette package, “SMOKING CAUSES
CANCER.” It is the connection between cause—in this case smoking, and
effect—cancer. Conscience is the internal voice that tells me what will
happen if I take the bait and swallow it, if I identify with the pleasant
experience and pull it into my internal Mercy world. Note that this
identification has not yet occurred; I have not yet put a cigarette into my
mouth and started to puff.
Guilt, in contrast, happens when I identify with the bait, when I light up
the cigarette and stick it into my mouth. The internal voice of conscience
warned me that I would get cancer if I smoked. The voice of guilt tells me
that I will get cancer now that I am smoking. Notice how guilt takes the
general statement of conscience and makes it specific. This is because
conscience is stated as a Perceiver belief. Perceiver thought believes which
experiences belong together. However, conscience remains an abstract
Perceiver fact until Mercy identification has occurred. Guilt uses Mercy
identification to attach a specific Mercy experience on to the general
Perceiver fact of conscience. It is no longer “Someone who smokes will get

cancer,” but “I am smoking, therefore I will get cancer.” A
Guilt is still not the same as punishment. Guilt produces only mental
warnings and internal feelings; it is the prediction that I will have to
identify with a bad experience. Punishment is having that bad experience
come and visit me. Guilt is the internal voice telling me that I will get
cancer. Punishment is getting cancer. Guilt may be inaccurate. It can warn
of awful consequences which never materialize. Like the little old lady said,
“I have had innumerable traumas in my life, and most of them never
happened.” She had powerful guilt, but little punishment. While guilt
differs from punishment, feelings produced by conscience and guilt are
reinforced by past punishment. Suppose that I receive retribution for some
crime or that I mentally identity with the experience of someone else being
punished for a crime. The experience of suffering consequences will now
live within my internal Mercy world—it came in either through the act of
identification or it forced its way in because of its extreme emotion. If
Perceiver thought predicts that I will once again have to identify with this
unpleasant experience, then conscience and guilt become much more
effective. B On the other hand, if no experience of being punished lives
within my internal Mercy world, then guilt will not have any bad memory
with which to threaten Mercy strategy. This means that conscience will
only operate effectively when it can connect with „hooks‟ that already exist
within the internal Mercy world.
Conscience Guilt
(Eating causes Fatness) (I will get fat!!)
Perceiver Perceiver
Fact Perceiver Fact
Mercy
A B 'ME' A B
A bad A bad
A good Result A good
Result
experience experience
(Eating) (Fat) (I ate chocolates) (Fat)
Perceiver thought knows experience B always follows experience A.
A
Mercy thought deals with specifics. Later on we will see that Teacher
strategy works with generalities. I suggest this distinction is significant.
B
We are looking here at the Mercy side of conscience. We will see in a
moment that public punishment does not always succeed in building up
conscience. This is because the extreme emotion of the event may
undermine the Perceiver knowledge which connects cause with effect.
 In this case, Perceiver mode knows that Eating causes Fatness.

Conscience is a conflict between Perceiver facts and Mercy feelings.
 Experience A (eating) feels moderately good, but Experience B
(fatness) feels strongly bad.
 Without the Perceiver connection, the emotional label of A in the
Mercy part is good: Let‟s eat.
 With Perceiver knowing, the overall emotional label in the Mercy
part is bad: I hate fat.
Guilt is conscience plus the addition of me.
 Experience A is part of me: I ate a box of chocolates!
 Perceiver thought knows experience A and B belong together:
Eating causes Fatness.
 Experience B, which feels bad, is now part of me: I will be fat.
Punishment is the arrival of the consequence predicted by guilt.
 Oh no! I can‟t fit into my clothes any more. See those rolls of fat.
Here is an example. In
colonial America, „hell-fire
and brimstone‟ sermons
were quite common.
Church preachers found
that warning people about
hell was an effective way
to win converts. I suggest
that this was because
pioneers carving an
existence out of the
wilderness identified
constantly with experiences of personal tragedy: If someone‟s axe slipped,
then he might lose his leg; those who didn‟t make it home in wintertime
could freeze to death; wild animals roamed the forest and attacked the
unwary. With all of these terrible memories residing within the Mercy
internal world, it was easy to create a sense of religious conscience and
guilt. One simply had to modify the statement, “Make the wrong physical
decision and your body will suffer incurable trauma,” into the prediction,
“Make the wrong spiritual decision and your soul will suffer incurable
trauma.” This type of preaching is no longer effective, because today‟s
people feel no threat of punishment. Tell a person protected by our social
safety nets that he may go to hell and he will laugh at you and tell you to
go to hell.
Evidence from neurology backs up the assertion that conscience
depends upon content within the internal world and that the effectiveness
of conscience depends upon the presence of emotional memories within
the Mercy internal world. “Some patients with orbitofrontal lesions show a
tendency to eat excessively, driven to satiate an apparently insatiable
hunger…The sexual drive also appears to be frequently disinhibited [given
freedom] by prefrontal, especially orbital, lesions. A As a result the patient
may exhibit overt eroticism and hypersexuality. This disinhibition of
instinctual drives seems fostered by a concomitant loosening of
conventional moral restraints. Frontal lobe patients may show by their
behavior a blatant disregard for even the most elementary ethical
principles.” 7 B
By the way, some of you may have noticed a jump in my logic. We
started by discussing interaction between Perceiver belief and Mercy
identification. We then jumped to talk about pleasant baits followed by
nasty hooks. We know that Mercy identification involves strong emotions
and that we are looking for Perceiver connections between experiences
which are separated by time, but who said that the first experience had to
be good and that the second one had to be bad?
Very good. I couldn‟t have stated it better myself. I suggest that the
critical feature is a difference in emotional label between the first and the
second experience. If a good situation is followed by a bad result, then we
have conscience. On the other hand, if the first experience is painful and
the second one is pleasant, then I suggest that the result is—patience.
Think about going to the dentist with a toothache. Getting a cavity filled is
not pleasant. But, we know that this painful experience will eventually be
followed by the relative bliss of teeth which no longer hurt. Therefore, we
patiently endure the agony—all right, maybe the dentist has to freeze our
mouth in order to help us to be patient.
A
This quote from neurology illustrates the normal view of conscience. It
assumes that our drives come from physical feelings of pleasure and that
the internal voice of conscience inhibits us from fulfilling these desires.
B
This book discusses the effect which conscience has upon Mercy feelings
and identity. In the next volume we will see how Teacher thought adds
potency to conscience. Therefore, it makes sense that neurology relates an
active conscience to both left and right orbitofrontal cortices.
I suggest that conscience and patience both involve exactly the same
mental circuitry. Over the next few pages we will concentrate on
conscience. Later on we will look at patience and show why it tends to be a
neglected topic.
Conscience Patience
Perceiver Perceiver
Fact Fact
Perceiver Thought
Mercy Thought
A B A B
a good a worse a bad a better

experience result experience result
But why does there have to be a difference in emotion between the two
experiences? Why can‟t we have a good experience followed by another
good one, or two bad experiences occurring in sequence? Because, it is the
contrast in emotion which creates the need for Perceiver belief, and we are
looking at the interaction between the internal worlds of Mercy and
Perceiver thought. Experiences with similar feelings naturally go together
in the Mercy part. There is no need for Perceiver confidence. We see this
emotional magnetism illustrated by the behavior of people. Have you ever
noticed how individuals with bitterness and hurt seem to attract each other?
The negative atmosphere makes them feel at home. Similarly, pleasant
people also seem to congregate. They don‟t have any time for those with
complaints; they are too busy enjoying themselves.
The Uncertain Connection of Conscience

We have looked at the Mercy aspect of conscience. Now let us examine
the Perceiver connection which is involved.A Remember that conscience
involves a division of labor between Mercy and Perceiver thought: Mercy
strategy stores the experiences, while Perceiver mode, as usual, deals with
the connections. Until now I have talked about Perceiver belief as
something which is „on‟ or „off‟; I either believe or I do not believe.
However, I suggest that just as Perceiver facts in automatic strategy can
acquire different labels of reasonableness, so Perceiver facts within the
A
The same type of Perceiver connection is present also in patience.
Perceiver internal world can also be believed with varying levels of

confidence.A
It is the interaction between Mercy emotion and Perceiver confidence
which makes conscience unpredictable. Earlier, I defined confidence as the
level of emotion which a fact can handle without falling apart. Let me
illustrate this definition now with a practical example. I remember one lab
in Engineering school in which we took small rods of various metals and
inserted them into testing machines which pulled these rods apart until they
snapped. The goal was to see how much tensile stress the material could
handle without failing. I suggest that confidence is like the strength of a
material. It measures the level of emotional stress which a fact can endure
without shattering. If a Perceiver belief has insufficient confidence to
handle a specific level of emotion, then the link of conscience will fail—
the mental connection between cause and effect will be broken. Of course,
breaking a mental link between „smoking‟ and „cancer‟ does not mean that
„smoking does not cause cancer.‟ It only means that Perceiver strategy no
longer believes that „smoking causes cancer.‟
If Perceiver strategy is like an observer sitting in the Perceiver room
looking through the window into the Mercy room for connections, then
emotion could be compared to the brightness of each experience. If the
emotional „light‟ is too strong, then Perceiver thought becomes „blinded‟
and can no longer discern connections. You can see now why Perceiver
strategy is often tempted to „close the curtain‟ on its window into Mercy
strategy. The constant glare of emotion from next door creates confusion
and makes it hard to think.
Conscience is a Perceiver fact which connects cause and effect.

 This fact ties together emotional Mercy experiences.
 Mercy feelings can disrupt Perceiver facts which form conscience.
I suggest that there are many ways in which Perceiver confidence can
be overwhelmed by emotional pressure. Let us look at some of the more
obvious ones. First, the „bait‟ may be too desirable. As the saying goes,
“Every person has his price.” Suppose conscience says, for example, that
„stealing is wrong.‟ This rule may survive a ten dollar bill on the ground,
but what happens if I run across a roll of one hundred dollar bills sitting
there just asking to be taken?
A
A fact initially enters the internal Perceiver world when I believe that it is
definitely true and reliable. However, once in, it stays in, and is modified
by other facts. After a while, I may no longer fully believe it.
Second, the punishment may be too harsh. If Johnny gets a very severe
beating for his misdemeanor, then this experience will be so painful that
Perceiver strategy will be unable to establish a mental connection between
„bait‟ and „hook.‟ Instead, the experience of punishment will remain
blocked off in Mercy strategy, just like the core of a multiple personality.
This also limits the effectiveness of public discipline. Punishing criminals
can only act as a deterrent to crime if the punishment is not too severe. If
the penalty is inappropriately harsh, the result will be fear and not
conscience.
Third, the personal environment may change.
Joe average citizen may believe very strongly in
balanced budgets and government cutbacks, but
when his own Mercy internal world has to
identify with experiences of smaller paychecks,
higher taxes, and cuts in government services,
then the emotional glare of these experiences
may be too much for Perceiver belief to handle.
Suddenly, social welfare becomes a bigger issue
than fiscal responsibility. By the same token, a
struggling socialist who becomes rich can easily
discover capitalism.
In a related example, think of the religious
leader who preaches the belief system that
divorce is wrong and must be punished. What
happens if his own daughter gets divorced and decides to marry again?
Will his Perceiver belief survive intact, or will the Mercy emotion of
identifying with divorce in the family overwhelm his Perceiver confidence?
Remember Henry VIII of England. His Mercy emotions confronted the
Perceiver standards of his society. The Protestant Reformation in England
was triggered by precisely this struggle.
Fourth, the probability of punishment may be too low. The problem
with the statement “Smoking causes cancer,” is that not everyone who
smokes will die of cancer. Therefore, a person can always say, “But it will
not happen to me.” Let us analyze the mental processing behind this
statement. When a person smokes, he is identifying with a certain situation;
he is pulling emotional experiences associated with smoking into his
internal world of Mercy thought. If researchers come up with the fact that
smokers are likely to get cancer, then this information will be remembered
by automatic Perceiver strategy as a fact which is reasonable. We now
have a collision between the Mercy internal world and Perceiver automatic
thought. Obviously, emotion will win over reasonableness. It is only when
the fact about smoking is pulled into the internal world of Perceiver
strategy as a belief that it has any chance of affecting personal feelings
about smoking. In other words, conscience will only survive if the smoker
believes that he could develop cancer.
Finally, the time span between crime and punishment may be too great.
In order for conscience to operate, Perceiver thought must notice a
connection between cause and effect. One could say that the Perceiver
observer looking through the window into Mercy memory has only a
limited attention span. Two Mercy events may in fact be connected, but if
enough unrelated experiences slip in between, Perceiver thought, which is
so easily interrupted, will be distracted and never notice the connection.
We can see this happening in the North American system of justice. The
length of time needed to get a case to court is so long that justice often
becomes a side issue. Instead, the process of appeal and counter-appeal
turns into a game of its own, completely separate from the real world of
crime and punishment.
Let me summarize. In order for conscience to be an effective deterrent,
the punishment must produce sufficient Mercy pain. But, the Perceiver
connection which creates conscience will only survive if the penalty is not
too painful, the temptation not too pleasant, and the length of time between
these two events not too great. This means that three principles should be
followed whenever conscience is being programmed. First, the right
amount of discipline should be used. Either too much or too little will
produce undesirable results. Second, the right amount of time is required.
On the one hand, if consequence follows action too closely, then there is
no need for Perceiver belief—automatic Perceiver thought is sufficient. On
the other hand, if these two are separated by too long an interval, then
Perceiver thought also will not notice connections between cause and
effect. Finally, as conscience is being formulated, the mind should be
shielded initially from excessive emotional pressure. Otherwise, emerging
Perceiver strategy will freeze, mesmerized by the glare of Mercy
emotion—and stop noticing connections.
Assuming that We are Different

We have seen that an effective conscience requires a solid Perceiver
connection; Perceiver thought must know that there is a link between cause
and effect. It is not comfortable for us as humans, though, to live with
conscience. We have therefore evolved various ways to eliminate it. A The
most simple method—and a quite common one—is to deny, using strong
emotion, that some principle is valid.
A
If life is built from bricks of conscience, then denial of conscience is a
choosing of death. However, this is a Perceiver principle, and it can be
overwhelmed by the glare of the moment.
Perceiver belief is easily confused by feelings; a strongly emotional

denial can therefore be quite effective. However, this only removes a
single rule of conscience. It is like using a handgun to shoot at a target.
Much more effective is to use Perceiver strategy itself to cripple Perceiver
thought; this generates a mental „bomb‟ which obliterates the target and
everything around it.
I suggest that this „bomb‟ works by
attacking the implicit Perceiver
assumption which lies behind
conscience: Whenever I learn a lesson
from another individual, I assume first
and foremost that he and I are similar.
For instance, suppose that someone falls
off a cliff and hurts himself. In order to
learn from his mistake, I must assume
that there is a similarity between his
physical body and mine, and that my
body will respond to gravity and the
rocks at the bottom in the same way that CONSCIENCE
his does. Likewise, if some food
substance causes cancer in rats, then this result only applies to humans if
rat and human bodies react in similar ways.
Any noticing of similarity requires Perceiver belief, which can either be
present or absent. Therefore, if Perceiver strategy can convince itself that
there is no connection between me and another individual, then this
instantly removes all connections of conscience between us. This denial is
the „bomb‟ which can be used to obliterate conscience in some area. A
Perceiver thinking can be used to sabotage conscience:

 Perceiver thought decides no connections exist between situations.
 This makes conscience impossible within this context.
A
Notice that this strategy contains an inherent contradiction. Perceiver
thought accepts the belief that no Perceiver beliefs are possible. Therefore,
this would be classified as an example of Perceiver schizophrenia.
For instance, during the time of American slavery,

whites were able to live in luxury while treating blacks as
subhuman. Women from the Southern States would
literally gather for prayer meetings in the same room in
which they beat their slaves. How could a person ask
„God‟ for mercy while at the same time giving no mercy to
his fellow human? By denying that his fellow was human.
Because of this declared mental gulf between black and
white, no link of conscience could connect the two. The
white master might feel guilt for his behavior toward other
whites, but not over his treatment of blacks. A
Whenever we think that we are special, or divide
ourselves into „us‟ versus „them,‟ or regard some group or individual as
different, then we are denying the possibility of any Perceiver connection
between us, and through this „bombing‟ conscience. And, history shows us
that when conscience is absent, then life is cheap—it is a further indication
of the link between life and conscience.
Let me close this section with another politically incorrect example.
The average citizen today makes a clear distinction between a live baby
and fetal matter growing within the womb of a mother. One is regarded as
human, whereas the other is labeled as subhuman. This mental distinction
allows doctors and hospitals to go to great lengths to protect the health and
integrity of babies, even as they destroy unwanted fetal tissue. As Henry
Morgentaler, a leading Canadian abortion provider, is reported to have said,
“If I felt that the unborn fetus was human, my conscience would really
disturb me.”
A
I know that the term „white‟ and „black‟ has become politically incorrect.
However, in this case, the term is accurate because skin color determined
everything.
Epistemology
Epistemology is the study of knowing. Religion and philosophy have
both spent millennia grappling with the issue of knowing. But, we have
just learned that it is Perceiver mode which is responsible for giving us a
sense of knowing. Therefore, if we understand Perceiver thinking, we
should be able to use this knowledge to gain an insight into epistemology.
Why do we have such problems with knowing? Why have thinkers
studied this issue for so many years? I suggest that it is because Perceiver
thought, the mental strategy responsible for knowing, is faced with a
potential contradiction. On the one hand, it can only learn facts by
observing Mercy experiences. On the other hand, the emotional „glare‟
associated with Mercy experiences makes it difficult for Perceiver thought
to know things about experiences. That is, Perceiver strategy must gain its
knowledge from a source which, by its very nature, disrupts knowing.
The result is that Perceiver knowing comes in two basic forms. One
type emerges when Perceiver thought is in charge of knowing. The other
occurs when knowing is dictated by Mercy feelings. Let us look at these
two alternatives, starting with the case in which Perceiver thought is able
to operate independently.
Knowing through Confidence

We have learned that each Perceiver belief carries with it a certain level
of confidence. This trust gives a Perceiver belief the ability to endure
emotional pressure. How does Perceiver confidence grow? I suggest that
confidence in a specific belief grows whenever that fact survives an
emotional attack.
Gaining Perceiver confidence is like
building muscles: Both require a program
of exercise. If I start an exercise routine by
immediately lifting heavy weights and
running long distances, I will probably end
up becoming a good friend of my local
physiotherapist. Most of us know that we
have to start at a level which we can handle
and build up gradually over time. Some of
us, like myself, learn the hard way.
Through a combination of mental stress and
abrupt increase in physical activity, I did
Epistemology 129
manage to give myself several years of tendinitis and I did get acquainted
with the local health clinic.
Because of this need for development, I suggest that Perceiver thought
cannot gain instant confidence. We cannot expect a belief immediately to
survive all emotional attack. As generations of wise men have told us, faith
must be tested. Just as the weight lifter becomes stronger by pushing to the
limit of his ability, so confidence in a belief grows as it is stressed to the
edge of its endurance.A
Perceiver knowledge cannot be acquired instantly.

 Mental knowing can be torn apart by emotional pressure.
 Facts grow in confidence as they survive emotional threats.
If Perceiver facts need confidence in order to survive emotional
pressure, then this means that knowledge is not learned, but rather
acquired. I suggest that this distinction is becoming clear in today‟s
information-driven society. In terms of quantity of material, never has so
much been available literally at our fingertips. We have „information
superhighways‟ and „world-wide-webs‟ bursting at the seams with
„megamasses‟ and „gigagobs‟ of data about everything.
However, we are discovering that the real problem is not information,
but rather „infoglut.‟ We have lots of facts, but do not know where they fit.
We have heaps of data, but do not know how to apply them to our personal
world of emotions and experiences. Why do we feel lost in a sea of
information? I suggest the problem is that we have learned a lot of
information, but we have not acquired it. We have filled our storage sheds
of automatic Perceiver thought with myriads of facts, but we have not
taken the time to examine these facts, find solid connections, pull them into
our internal Perceiver worlds, and build a system of belief. The result is
piles of facts, rusting out in fields of learning. No wonder we feel confused.
Sheltering Confidence
Unfortunately, our method of handling information prevents us from
building anything solid within our internal Perceiver worlds. First, we tend
to look at details and not at the big picture. The various media inundate us
A
The illustration which I just gave compared Perceiver confidence to
muscle strength. Actually, it is Server confidence that is really the analog
to physical strength, since both grow through repeated action. The physical
analog to Perceiver confidence is bone strength, since bones and Perceiver
confidence both provide solid connections which hold elements together. It
is interesting that bones also become stronger under repeated exercise.
Bone stress triggers local piezoelectric voltages which encourage bone
growth.
with facts. Schools load us with information. Researchers gather statistics

and numbers. The result is a type of knowledge which resembles an
encyclopedia, but without the benefit of even alphabetical order.A
Second, we try to stay objective by divorcing the world of Perceiver
facts from the messy realm of emotional Mercy experiences: The reporter
attempts to stand on the sidelines when presenting the news. The professor
avoids subjective feelings. Legislatures pass conflict-of-interest laws which
prevent government ministers from serving in areas of personal expertise.
Even in daily conversation, we usually talk about the weather, sports, or
the economy, and we avoid personal issues. Why? Because we have
learned that Perceiver facts can be overturned by emotional pressure.
Therefore, we respond by removing the pressure.
Facts can be protected by sheltering them from emotional pressure.

 This is called „staying objective.‟
 Objectivity gives the illusion of instant knowledge.
However, if facts acquire Perceiver confidence by surviving emotional
attack, then we are „protecting‟ our Perceiver information from the very
environment which it needs in order to gain stability. As a result, I suggest
that we are gradually losing the ability to deal with information rationally.
In essence, we are like the ninety pound weakling who copes with his
frailty by avoiding heavy work. The more labor he shuns, the weaker he
becomes. Eventually he turns into the couch potato barely able to press the
remote control for his television set.
Saying it again, if we ignore questions of belief, I suggest that the
inevitable result is lower levels of Perceiver confidence, because we are
avoiding the very situations which test our confidence, and it is only by
surviving episodes such as these that our level of confidence can grow.
This strategy of suppressing feelings becomes a vicious circle, because the
more emotional pressure we avoid, the more we must avoid. Meanwhile,
the flood of information increases, and the need for solid Perceiver facts
becomes ever greater.
For instance, I mentioned „conflict-of-interest legislation.‟ This states,
for example, that if a certain legislator is a potato farmer, then he is barred
from becoming minister in charge of potatoes. The goal is to make sure
that the minister remains rational when making laws about potatoes.
However, I suggest that the interaction between Perceiver confidence and
Mercy emotions produces exactly the opposite effect. First, Perceiver facts
become separated from the Mercy experiences upon which they are based.
If the minister of potatoes must be someone without recent personal
A
We will see later that keeping knowledge fragmented is one way to avoid
Teacher thought and emotions.
Epistemology 131
experience of potato farms, then the laws which he passes will lack
common sense—because he does not know that much about potatoes.
Second,
Perceiver facts
which the minister
does happen to
know about
potatoes will be
low in confidence,
because they have
not been subjected
to emotional
pressure. When all
of the special
interest groups
representing
various potato farming organizations begin to exert emotional pressure
upon the poor minister of potato farms, any Perceiver system of belief
which he has constructed will be unable to withstand this emotional
barrage. The result is that laws about potato farms will be driven by
subjective feelings of interest groups—exactly the opposite of what
conflict-of-interest guidelines are supposed to achieve.
Third, building facts apart from feelings creates apathy. The minister of
potatoes will not care about potatoes, because they have nothing to do with
his personal feelings. If he has no experience with potatoes, and has never
been a potato farmer, then obviously he will not be interested in potatoes.
What would he find exciting? His primary occupation of politics. He will
enjoy the politics behind potatoes. He will get a thrill out of playing one
special interest group against another.
The result is a politician who floats spinelessly in a sea of popularity,
drifting from one opinion poll to the next. Meanwhile, the poor potatoes
find themselves in worse shape than they were before government
intervened on their behalf. And who pays the bill for all of this? You and I.
On the other hand, suppose that politicians were chosen on the basis of
personal success and invited to govern in these areas. Suppose that the
privilege of forming laws was given to those whose beliefs had survived
the fire of emotional testing. The result would be a government which
governed effectively, because legislators would have acquired knowledge
and not just learned it. They would have confidence in the facts and be able
to handle the pressure exerted by special interest groups. A
A
Do conflict-of-interest guidelines address a legitimate need? Yes. It is
hard to think rationally when personal feelings are involved. But,
separating facts from feelings does not solve the problem.
I suggest that our current focus on eliminating sexual harassment and

exalting political correctness again illustrates an attempt to preserve facts
by avoiding emotional pressure. Suppose that we respond to sexual
innuendo or cultural harassment by forbidding every word or gesture
which feels threatening or insulting. I suggest that this strategy is again
self-defeating: Avoiding emotional situations leads to lowered Perceiver
confidence. As our confidence drops, we are less able to deal with
harassing situations and we end up feeling more threatened. The cure
becomes worse than the disease.A Ultimately, the point is reached at which
it is impossible to do or say anything.
Notice how we have analyzed both of these issues in terms of solid
Perceiver connections. „Conflict-of-interest‟ legislation is „wrong‟ because
it is a contradiction: By avoiding personal emotions, our laws become
slaves of personal emotions. Likewise, responding to sexual and cultural
harassment with suppression leads to greater feelings of harassment and
less freedom. Therefore, in the same way that stealing is „wrong,‟ we
conclude that this method of dealing with harassment is also „wrong.‟
What is „right‟ in these issues? A strategy which can be maintained
over the long term, a Perceiver connection which does not lead to a
contradiction. How does one learn to distinguish „right‟ from „wrong‟? By
taking the time and effort to construct Perceiver systems of belief and then
raising the associated levels of confidence by applying these beliefs
successfully in emotional situations. As we said, knowledge must be
acquired and not just learned.
Building Confidence
We shelter confidence by creating an external separation between
Perceiver facts and Mercy feelings. We arrange a person‟s environment in
such a way that he never has to face both strong emotions and think
logically at the same time. In other words, the Perceiver observer in him
knows that it will only be asked to observe the Mercy room next door
under conditions of „low light.‟ If the emotional glare is too strong, then
the Perceiver observer will be excused from thinking. The benefit to this
approach is that the Perceiver observer does not have to spend any time
opening and closing the „curtain‟ between his room and the Mercy room.
The downside is that Perceiver confidence gradually weakens.
We build confidence by following a different path. We shine enough
Mercy light on the Perceiver observer to make it uncomfortable, but not
enough to confuse it. We then ask Perceiver thought to function under
A
I am not saying that harassment is good. Rather, I am suggesting that a
focus upon suppressing the public expression of harassment will result in
people feeling more harassed and more persecuted. The atmosphere which
is created will feel more oppressive than the original situation.
Epistemology 133
these conditions. Operation under this emotional stress builds Perceiver

confidence, which in turn allows the Perceiver observer to handle more
Mercy light.
Building confidence, like sheltering it, creates a separation between
Perceiver facts and Mercy feelings, but this time the division is internal.A
As the Perceiver observer continues with its thinking under the discomfort
of the Mercy spotlight, it gradually wakes up and realizes that it and the
Mercy experiences which it is observing are not the same. This leads to a
mental distinction between fact and feeling: Facts describe the Perceiver
connections between experiences, whereas feelings are the Mercy labels
attached to the experiences. In other words, Perceiver labels of „right‟ and
„wrong‟ become independent of Mercy labels of „good‟ and „bad.‟
This means that Perceiver confidence can only grow when „good‟
experiences are „wrong‟ or when „bad‟ experiences‟ are „right.‟ B If „good‟
is always „right‟ and „bad‟ always „wrong,‟ then there is no need for the
Perceiver observer to wake up. Instead, Mercy processing remains
sufficient to define both Mercy feelings and Perceiver 'facts.' C Remember
this point. It will become significant later on.
Conflict between Mercy and Perceiver labeling makes confidence grow.

 Initially, „good‟ is labeled „right,‟ and „bad‟ is labeled „wrong.‟
 As Perceiver confidence grows, facts separate from feelings.
I suggest that the growth of Perceiver confidence goes through three
stages. First, there is an awakening. The Perceiver observer discovers some
connection; it catches a glimpse of some fact. If Perceiver thought decides
to hold on to its fact, this leads to the second stage of struggle. Here, the
Perceiver observer attempts to cling to its discovery while at the same time
the emotional glare of Mercy emotion tries to knock the fact from its grasp.
I suggest that this struggle results from a conflict between Mercy feelings
of „good‟ and „bad‟ and Perceiver knowledge of „right‟ and „wrong.‟ On
the one hand, Perceiver thought insists that „wrong‟ must also be „bad‟ and
„right‟ must also be „good.‟ On the other hand, Mercy strategy is equally
convinced that „bad‟ is „wrong‟ and „good‟ is „right.‟ It is when these twin
assumptions crumble that the final stage of acceptance is reached.
A
I suggest that the same contrast can be seen in communism and
capitalism. Communism plans the economy centrally and externally, as we
do morally with harassment laws and conflict-of-interest legislation.
Capitalism, in contrast, like confidence, trusts that the corporate will
become ordered as each individual, internally, makes the right decisions.
B
Yes, I‟ve written it correctly. It is precisely this abrasive atmosphere
which is necessary.
C
My use of straight quotes is quite deliberate, as you will soon see.
Perceiver strategy realizes suddenly that Mercy feelings of „good‟ and

„bad‟ have no bearing upon its own labeling of „right‟ and „wrong.‟
Likewise, it dawns upon Mercy thought that its feelings of „good‟ and
„bad‟ are not overturned by Perceiver labels of „right‟ and „wrong.‟
The previous paragraph may seem somewhat repetitive and simple-
minded, but I suggest that growing Perceiver confidence really is like that.
The second stage of struggle in particular is very repetitive. The Perceiver
observer finds itself rediscovering and regrasping the same fact over and
over again. At times it seems as if no progress is being made. And, when
Perceiver thought finally reaches the third stage of acceptance it is as if an
internal light bulb goes on. The Perceiver observer bangs its head with its
hand and says, “Now I see. It‟s so obvious, so simple. How could I have
been so stupid? Duuuuuh!”
Emotional 'Knowing'
Before we go on, this is your mental tour guide speaking. Please, ev-
eryone stop and take a quick stretch. I warned you earlier that we would
get into some heavy emotional topics. As we walk through this next
section, we may find some of the mud of subjective feelings clinging to our
intellectual boots. Don‟t be concerned. Just think of it as an opportunity to
gain mental confidence. If we find ourselves bogging down, we only need
to „clean off‟ our shoes with some logical reflection and then we can
continue our slogging. As long as the mud does not cake on too thickly, we
should make it through. Everyone ready? Then, let us continue.
We have compared Perceiver thought to a person observing Mercy
strategy through a window, looking for connections. We have learned that
the Perceiver observer can only handle the glare of Mercy emotion if it has
sufficient confidence. If the strength of Mercy feeling is too great for the
level of Perceiver confidence, then Perceiver thought will be blinded by the
emotional brightness streaming in from the Mercy room. When Perceiver
strategy cannot see clearly, then belief begins to waver, confidence
crumbles, and connections shake.
If the emotional glare increases further, then Perceiver thought will
change from being blinded to being mesmerized. Rather than looking for
connections which are solid, Perceiver strategy will assume that any Mercy
experiences which are seen together, belong together. When the Perceiver
observer reaches this glassy-eyed state, then each individual Mercy
situation becomes interpreted as a universal Perceiver fact.A
A
I choose the word „mesmerized‟ deliberately, because I suggest that
hypnosis is an extreme example of this same mental mechanism. The
hypnotic subject fixates upon the person of the hypnotist, and 'believes'
everything coming from the hypnotist as absolute 'truth.'
Epistemology 135
Here is an example. Suppose that I see

a terrible car accident and that in the
middle of this wreck there is a red balloon.
The emotional trauma associated with this
disaster will probably be sufficient to
„mesmerize‟ Perceiver mode. Perceiver
+
strategy will notice the experiences within
Mercy thought, see a red balloon amidst
the images of blood and carnage and
'believe' that these belong together. In other
words, the link between red balloons and
car accidents will be remembered as a 'fact'
by Perceiver strategy.
Even though this connection occurred
only once, the emotional glare of the event
fools Perceiver mode into believing that
car accidents and red balloons always
belong together. Now, whenever Mercy
strategy thinks of a red balloon, Perceiver thought will remind Mercy
thought of the terrible accident, because Perceiver thought 'knows' that
accidents and red balloons belong together.
Let me describe this in another way. Normally there is a division of
labor between Perceiver and Mercy thought. Mercy strategy remembers
individual experiences whereas Perceiver thought handles the connections
between these experiences. When Perceiver strategy is mesmerized, then
both the experiences and the relationships between these experiences are
controlled by Mercy thought. In other words, „good‟ becomes synonymous
with „right,‟ and „bad‟ automatically becomes „wrong.‟ The result is that
the arrangement of a specific incident becomes stuffed into Perceiver
memory as a general 'fact.' Therefore, instead of Perceiver strategy
associating red balloons with parties and celebrations—the normal
connection based upon what usually goes together, Perceiver strategy will
link red balloons with horrific tragedies and dead people.
I suggest that what we have discovered here is an alternative way to
program the Perceiver internal world. Until now, we have assumed that
Perceiver strategy is always able to choose what it believes and what it
does not believe. However, I suggest that just as the internal world of
Mercy experiences can be overwhelmed by excessive emotion, so the
internal world of Perceiver belief can also be mesmerized by too much
feeling.
There are two ways of producing a Perceiver fact:

1. The Mercy emotions of an experience overwhelm Perceiver thought.
 The arrangement of that one situation becomes a universal 'fact.'
2. Perceiver mode sees similarities between many Mercy experiences.

 The common arrangement of several situations is stored as a fact.
In order to distinguish these two ways of programming Perceiver

strategy with information, we will adopt the following convention within
this book. Whenever we are referring to facts based upon Perceiver
observation and repetition, then we will use words without single quotes:
belief, fact, knowing, truth, and so on. On the other hand, when describing
Perceiver belief which is based upon excessive emotion, then the words
will be placed in single quotes: 'belief,' 'fact,' 'knowing,' 'truth,' and so on.
Usually, I will also place the word emotional in front of the term in single
quotes in order to emphasize the method by which Perceiver strategy
acquired the information. Note that I will now be using two types of single
quotes. Single lines will be used to describe emotional 'facts,' whereas
raised commas will be used for illustrations, analogies or comparisons—
for instance, talking about a Mercy „room.‟
I should emphasize that we are talking here about belief and not about
feelings. The person who has seen the car accident does not feel that red
balloons and car wrecks are connected, he 'knows' that they are, just as he
knows that two plus two equals four. I suggest that this is how 'blind faith'
is created: Some experience or set of experiences has sufficient emotional
strength to mesmerize Perceiver thought into 'believing' that certain
connections are either 'true' or 'false.'
A person who 'believes'
emotional 'facts' usually does
not realize that his information
is based upon an emotional
foundation. This is because he
truly does not feel that his
'beliefs' are correct; he literally
'knows' that they are true. He will often be offended by the suggestion that
he is following blind 'faith' or insulted by the insinuation that Perceiver
thought in him is mesmerized.A
If rational belief and blind 'faith' look so similar on the surface, how is
it possible to tell them apart? Let me suggest some basic guidelines. First,
the person who looks for Perceiver repetition will be able to tell you why
he believes what he believes. Question his facts, and he will point to solid
connections which support his assertions. In contrast, the individual with
blind faith will usually respond to the question “Why?” with the answer
A
This is especially true of the composite styles (Exhorter, Contributor and
Facilitator). They find it very difficult to analyze the foundations for their
beliefs.
Epistemology 137
“Because!”—exclamation mark included. He will insist that facts are

learned instantly, and will reject the idea that belief is a process.
Second, the individual with rational beliefs will be able to discuss the
issues rationally. Emotions, even strong feelings, may enter. However,
when push comes to shove, cool heads will take precedence over hot
feelings. On the other hand, a discussion of emotional 'facts' will
eventually turn into an emotional shoving match with winners and losers.
A point will always be reached at which communication breaks down and
emotion takes over.
Finally, I suggest that emotional 'facts' are best recognized at other
times and in other people. It is usually easy for me to detect areas in my
neighbor in which Perceiver thought is mesmerized; it is much harder for
me to see where my own 'beliefs' are determined by blind 'faith.' Similarly,
it is much easier for me to see where I used to accept emotional 'facts'; it is
much more difficult to see where I still place blind 'trust' in my 'beliefs.'
The reason for this is quite interesting. I have mentioned that Perceiver
strategy is responsible for building the map of human thought—for telling
me „where I am.‟ Suppose that my Perceiver map is in error. The only way
to discover this is to compare Perceiver thought with some other mental
map. But, Perceiver strategy is the map; there is no other map. Therefore,
errors cannot be detected. One could compare this situation to that of a
warning light in a car. The brake light, for instance, will signal when there
is a problem with the brakes. But, what will tell me that there is a problem
with the brake light itself?
Knowing—A Summary and an Analogy

Let me summarize. We are looking at the interaction between the
Mercy internal world and the Perceiver internal world—between
identification and belief. Identification allows emotional experiences into
the internal Mercy world, whereas belief pulls facts into the internal world
of Perceiver thought.
We discovered that Perceiver belief can only maintain connections in
the face of emotional pressure and personal identification if Perceiver facts
have sufficient confidence. This confidence takes time to develop and can
only be built up gradually through a process of emotional testing.
We then mentioned two possible shortcuts to knowing: The first
method tries to avoid strong feelings by remaining objective. It preserves
Perceiver facts by sheltering them within an environment free of emotional
pressure. If facts do not face emotional stress, then there is no need to build
the Perceiver confidence that is required to handle emotional pressure. The
result is a shortcut to knowing, which works as long as feelings remain
shallow. I suggest that this is the path that is generally followed in an
„advanced‟ society in which the comforts of civilization protect people
from emotional trauma. As a result, we tend to associate objective thinking
with modern society. However, we shall see later that these two are not
always connected.
The second shortcut gains instant 'knowing' by embracing strong
feelings. It avoids the conflict between Perceiver confidence and Mercy
emotions by allowing feelings to mesmerize Perceiver thought. If Perceiver
thinking does not have the freedom to form its own connections, then there
will be no conflict between „feeling‟ and 'knowing,' because to „feel‟ will
be to 'know.' I suggest that this shortcut to 'knowing' tends to be followed
by a society with a strong culture. This leads to another common
assumption: We generally think that only primitive societies follow
emotional 'knowing.'
There are two shortcuts to Perceiver knowing:

1. „Objective‟ thought protects facts by avoiding feelings.
 This leaves Perceiver knowledge weak and vulnerable.
2. „Subjective‟ thought gains 'knowledge' by embracing emotions.
 This makes Perceiver thought the slave of Mercy feelings.
We can illustrate the difference between emotional 'facts' and logical
facts with the help of an analogy. Raw Mercy experiences are like water.
They flow here and there without stability. Perceiver connections are like
the chemical bonds which turn liquid into solid. We often use this imagery,
talking for instance about „liquid assets,‟ „solidifying a relationship,‟ or
„going with the flow.‟ Perceiver thought gives stability to the shifting
world of Mercy experiences by separating the flowing liquid into solid
objects. It does this by saying which experiences belong together (truth),
and which ones do not belong together (error). Thus, it compartmentalizes
the raw material of Mercy memories into solid mental „clumps.‟
Perceiver confidence could be compared to melting temperature, with
emotion being the source of the heat. Warm up a solid, and it turns
eventually into a liquid. Similarly, apply enough emotional pressure to a
Perceiver fact and the Perceiver connections ultimately become unstable,
turning solid facts back into liquid experiences.
The growth of Perceiver confidence seems to change the inherent
nature of mental „solids.‟ As confidence develops, the Perceiver bonds
between the individual Mercy experiences become stronger and are able to
survive greater emotional heat without collapsing. In contrast, emotional
'facts' form when mental liquids are turned into solids by „freezing‟ thought.
When Perceiver strategy becomes mesmerized by emotion, it really is
„frozen.‟ It is paralyzed, unable to think or to move. The essential nature of
liquid experience has not been changed. Rather, the mental temperature has
been lowered, turning the „water‟ into „ice.‟
Finally, I suggest that working with logical facts which lack Perceiver
confidence is like building a sand castle on the beach. The structure may
Epistemology 139
appear solid, but if stress is applied, then it immediately begins to crumble.

This is because there are no strong Perceiver connections between the
various elements—no glue of belief to hold the bits together. In addition,
the sea of raw Mercy experience is always nearby, ready to inundate any
sand castle under the relentless waves of whipped-up emotion.
Culture
Culture, as we all know, is the bacteria which lives in yogurt. Yogurt is
a type of fermented milk—milk being what we drink as children. Yogurt
also comes from the Middle East, an area of the world known for its
fanatical cultures and incessant wars. Therefore, we conclude that if we
want to bring peace to the Middle East, we should all stop children from
eating yogurt.
Make sense? I didn‟t think so. However, the type of so-called thinking
which I have just illustrated does pop up when working with emotional
'facts.' And culture, childhood and emotional 'facts' definitely are related.
In our discussion of Mercy strategy, we saw that Mercy thought in the
young child is very vulnerable. Because the „mental house‟ of the baby
starts out with „rooms‟ which are essentially empty, any emotional
experience can make its way unimpeded into the inner sanctum of the
Mercy internal world. Since our physical bodies add pain and pleasure to
our encounters with experiences, the Mercy internal world of the child fills
quickly with likes, dislikes, loves and hates.
When we examined Perceiver mode, which also begins life as an empty
room with bare walls, we noticed that there was no similar mechanism for
stuffing the Perceiver room of the child with information. Rather, the big
question for Perceiver thought involved working out what label of
confidence to attach to each fact, and deciding upon what should be
believed.
I suggest that we have now discovered the method by which the
internal world of Perceiver strategy is initially programmed in a child. In
the same way that Mercy strategy begins by identifying with every
emotional experience which comes along, so Perceiver thought starts out
by being completely mesmerized by Mercy emotion. The result is that
Perceiver strategy in the child becomes filled with emotional 'facts.'
Because these 'facts' are accepted by the Perceiver internal world as
'beliefs,' they provide the initial set of Perceiver absolutes by which all
other Perceiver information is evaluated.A
A
Perceiver belief can also develop as a result of Perceiver reasonableness.
We will look at this option when examining „common sense.‟ However, I
suggest that common sense takes time to develop, whereas emotional 'truth'
is by definition acquired instantly. Therefore, emotional 'facts' always
provide the initial set of Perceiver absolutes.
This process seems to be inevitable. In order to evaluate connections

rationally, Perceiver strategy must be „alive.‟ But, Perceiver thought can
only become alive if information enters Perceiver thought, forms a network,
and begins to operate. Until then, Perceiver strategy is simply an empty
room with a wide open window into Mercy thought—and no „living‟
Perceiver observer present to test potential connections.
Parents are usually the biggest
source of emotional 'truth' for the child.
Like it or not, they have the power of
life and death over their offspring;
unless they provide sufficient food,
shelter and nurture, their children will
die. Therefore, emotional memories
associated with mother and father form
the core of the child‟s internal Mercy
world. This emotional glare mesmerizes Perceiver thought in the child into
'believing' everything that mommy or daddy say or do as absolute 'truth.' I
still remember the shock to my system when my Dad told me that he did
not know everything. I thought fathers were omniscient. As for mother, the
child is definitely convinced that she can solve any problem and satisfy
every desire.
I suggest that this explains why children are so good at copying the
actions and attitudes of adults. It is almost as if they are little mirrors which
reflect the character of their parents. We can explain this response by
looking at the interaction between Mercy and Perceiver thought: First, the
child emotionally identifies with his parents. Therefore, the memories
which fill his Mercy internal world are an accurate picture of the behavior
of his parents and other emotional figures. Second, the child is mesmerized
by his parents. Any specific situation which is seen by the internal Mercy
world is interpreted by Perceiver strategy as a universal 'fact.' Perceiver
thought in the child therefore observes how parents put experiences
together and believes that this is how all people react at all times. Third,
this combination of emotional experiences within the Mercy internal world,
and Perceiver 'facts' within the Perceiver internal world becomes the „tour
guide‟ and „map‟ that directs the behavior of the child. Therefore, if mother
pushes her infant around in a baby carriage, then the child eventually wants
to push around baby carriages, just like mother. If father rolls his eyes and
says “I just can‟t stand it...” when he feels disgusted, then his child does
the same. Likewise, if father says that the moon is made out of green
cheese, then the child believes this to be absolute 'truth,' because the child
'knows' that „Daddy knows everything.‟
Perceiver strategy begins life mesmerized by Mercy feelings.

 Children view parents and culture as the ultimate source of 'truth.'
Epistemology 141
 This provides the initial set of absolutes for Perceiver thought.

I suggest that this combination of childish Mercy identification and
innocent Perceiver 'belief' produces what we call culture. A Within each
society, Perceiver mode in every child sees the words and actions of
parents and others in authority and 'believes' that the connections which
exist within this society are 'true.' As these children grow up, they find
themselves agreeing about how experiences should be arranged; this
common set of emotional 'facts' forms the on-going basis of culture, from
one generation to the next. When people from one culture encounter those
from another culture, their initial assumption is that our way of doing
things is 'right' and that their way of putting experiences together is
'wrong.'
If this analysis is accurate, then there are some major implications. First,
we conclude that learning to think involves mental reprogramming, and
not just mental programming. This is because the Perceiver room of the
adult is already filled with emotional 'facts.' Therefore, if we want to gain
control of Perceiver thought, then we are going to have to sift through the
mental baggage of our childhood.
Second, rational thinking must find a way to build the confidence
which is needed to handle emotional pressure. This is because Perceiver
strategy is already subject to feelings which are strong enough to
mesmerize it. If we attempt to be rational without tackling our childish
'beliefs,' we merely build sandcastles on the edge of a sea of childish
emotion. Whenever these feelings whip up the surface of the water, then
waves of doubt come crashing down upon the fragile structures of
emerging thought, and submerge them again.
Third, if Perceiver strategy is already filled with the emotional 'facts' of
culture, then active Perceiver thought will have to question the 'absolutes'
of culture. The first major job of Perceiver strategy will always be to clean
up the Perceiver room from the mess of childhood. Of course, it is possible
to shove culture to one side, clean out a corner of the Perceiver room and
begin to think rationally in this area. That is what many of us do. However,
if we want to become truly rational, then we face a massive task of „spring
cleaning‟—we must sort through all of the debris of our past, preserve the
valuable and toss out the garbage. In terms of our seashore analogy,
Perceiver confidence must reclaim the sea of our childhood and turn it into
dry land.
A
The word „culture‟ has many different nuances. Here I am referring to
culture as an accepted way of acting and reacting, as in American culture,
Russian culture, middle class culture, small town culture, upper crust
culture, Western culture, primitive culture, Mennonite culture or Jewish
culture.
Finally, we conclude that no one is born rational. Depressing, isn‟t it?

Rather, we are all raised in a state of semi-hypnosis, with Perceiver
strategy mesmerized by the emotional status of our elders. Therefore,
before we can even begin to reprogram Perceiver thought, we have to help
the Perceiver „observer‟ snap out of its trance and think for itself. Learning
to think was a major step for me as a Perceiver person. It took some time
for me to realize in particular that I could use Perceiver logic to examine
cultural assumptions.
It is interesting to note that these four conclusions directly contradict
the implicit assumptions of modern Western educational theory. First, it
thinks that learning begins with a clean slate—a tabula rasa. Second, it
assumes that teaching facts to children will make them educated. Third, it
treats culture with great respect and never dares to question its 'absolutes.'
Fourth, it asserts that every individual is inherently rational. Does this
approach work? We discover the answer whenever we examine the
products of our schools.
Another Look at
Conscience
We started our discussion by looking at conscience. We then
discovered that there are two ways to program Perceiver strategy with
information. I suggest that these two types of Perceiver facts lead to two
different forms of conscience. Let us examine first the kind of conscience
which results from a mental foundation of emotional 'facts.' We will refer
to this as approval 'conscience.'
A Digression—Disobedience and Rebellion

Remember that conscience results from an interaction between the
internal worlds of Mercy and Perceiver strategy. Perceiver thought
provides the connection: It believes that some pleasant Mercy experience is
always followed by a terrible Mercy result. Mercy strategy operates the
contraption: When Mercy thought considers identifying with the pleasant
initial experience, then Perceiver strategy warns Mercy thought that the
nasty Mercy result will probably follow. If Mercy thought moves on to
other topics, then the mental pain of the second experience passes as
well—we have remained at the stage of conscience. However, if Mercy
thought insists upon identifying with the first experience, then Perceiver
belief is equally certain that Mercy strategy must now identify with the
second experience as well—we have now moved beyond conscience to
guilt.
Let us look again at mother‟s warning that “Stealing a cookie will lead
to a spanking.” Why does the child believe his mother‟s words? Because, if
his emotional respect for mother is sufficient, then Perceiver thought will
be mesmerized into 'believing' that „stealing a cookie‟ and „getting a
spanking‟ belong together. This connection will be drawn into the
Perceiver internal world as a 'belief.'
So far, so good. If Johnny takes the cookie and receives a spanking,
then he will know that he has deserved his punishment and he can move on
to other things and other cookie tables. However, suppose that mother
punishes Johnny by telling him that he is a horrible, disobedient boy who
never listens. As usual, since mother has spoken, Perceiver thought in the
child will 'know' that these 'facts' are correct; Johnny will 'believe' that me
and „horrible disobedient boy who never listens‟ belong together.
Johnny is now faced with guilt. Mercy strategy has identified with the
experience of „eating a cookie,‟ and Perceiver thought is certain that Mercy
strategy must now also identify with the experience of being „horrible and
disobedient.‟ The question is, how can this guilt be resolved? What
punishment or spanking can remove this condition of being „horrible and
disobedient‟? Suppose that Johnny tries to reject his Perceiver 'belief' that
me and „horrible and disobedient‟ belong together. The only way he can do
this is to „stand up‟ in the Perceiver room, turn to face the emotional glare
of his mother‟s image in the Mercy room, and declare that her words are
„false.‟ But how can he manage that? If he successfully attacks the
memories of mother which live within his internal Mercy world, then he is
also destroying the emotional foundation for Mercy strategy, for his
internal Mercy world is built around the emotional absolute of his parents.
Maybe Johnny could survive mentally if he managed somehow to
oppose his mother, but what if Johnny‟s 250 pound, 6 foot 4 inch father,
who can do everything better than Johnny, turns to him and tells him in a
commanding voice: “You are a stupid, rotten jerk who can‟t do anything.”
As far as Johnny‟s Mercy internal world is concerned, his father is god.
Standing up to this authority figure would be like trying to rebel from the
core of his Mercy internal world; the result would be mental fragmentation,
a fate worse than almost any pain. If Johnny‟s belief in the „godness‟ of his
father ever did begin to waver, then his dad would only need to take him
behind the woodshed and apply physical pain to re-mesmerize Perceiver
strategy in his son into 'believing' that father really was god.
Let us summarize. If Johnny‟s father says that “Johnny is a rotten,
stupid jerk,” then Johnny is faced with one of two choices. First, he can
accept the words of his father and live with inescapable guilt. He will
always 'know' that he is „rotten, stupid, and a jerk.‟ Second, he can reject
the words of his father and live with fragmentation. The emotional core of
his Mercy internal world—all of the emotional images associated with
father, will be suppressed. They will then survive under the surface as an
evil Mercy multiple, ready to torment. The emotional experiences
associated with father will still be there, but they will live behind a false
wall erected within the Mercy room. A
People with status are the ultimate source of emotional 'truth.'

 Rejecting this 'truth' involves rebelling from the source of 'truth.'
 Rebelling from an authority causes me to question all his 'facts.'
The only way that Johnny can successfully reject the Perceiver 'truth'
of his father without becoming fragmented within his Mercy internal world
A
The Exhorter, Contributor, and Facilitator persons often achieve
independence from parents through this route of rebellion. It works, but
makes them somewhat schizophrenic, and motivated therefore by the
suppressed condemnation of parents and culture.
Another Look at Conscience 145
is by submitting to another absolute master. Remember that emotional

absolutes within the internal Mercy world can always be overturned by
new experiences with stronger emotions. By allowing Perceiver thought to
become mesmerized by another authority figure, Johnny can escape the
mental torment inflicted by his father.A
One option is for Johnny to hang out with his peers. Here he rebels
from his father by submitting to his fellows. Therefore, by dressing, acting,
thinking, and complaining just
like everyone around him, he
can allow the emotional stress
of peer pressure to become his
new absolute master. He
submits to this tyranny because
the god of peer pressure will
hopefully be one which does
not condemn him as being
„rotten and stupid‟ but rather
commend him for being „cool
and in.‟ Why do teenagers try
so desperately to be „cool‟? I suggest that it is an attempt to get away from
the „heat‟ of emotional involvement—to become their own persons by
shutting the curtain upon the glare of emotion emanating from their Mercy
rooms.
Another option is for Johnny to join the army. Here he rebels from his
father by submitting to the iron hand of the drill sergeant. Need I say
more?
So what is the solution for Johnny? First, we need to see what can be
done. Suppose that we try to prevent parents from acting like gods to their
children. I suggest that this is not a valid option. The mind of the child
seems to program in such a way that Mercy strategy integrates emotionally
around memories of mother and father, and Perceiver thought 'believes' the
facts of parents as gospel 'truth.' It appears inevitable that parents not only
have the power of physical life and death over their children, but also the
power of mental life and death.
If parents are stuck with being gods to their little ones, then is it not
possible for them to become benevolent deities who always accept and
never condemn their progeny? Theoretically, this might work, but in reality,
the world is cruel and children are dumb. When the child tries to pull a pot
of boiling water off the stove onto his face, or runs out onto the freeway to
play, what is the truly benevolent response? Does the parent coo soft
phrases of positive self-esteem while his child receives third degree burns
A
We will see later that there is another way of growing up which involves
the building of Perceiver confidence and not rebellion from authority.
over half of his body, or cluck in a vaguely disapproving manner as his

little one ricochets off the hood of a passing car? Surely one of the jobs of
a benevolent deity is protecting children from harm, and teaching them
how to survive in a world of real consequences.
I suggest that the answer to our dilemma lies in the two attributes
which we have discovered must be part of conscience if it is to produce life.
First, any statement of 'belief' taught by a parent must include a sense of
time: “Take a cookie and you receive a spanking” is one example. The
spanking occurs at a specific time, and then it is over. On the other hand,
“You are a rotten, stupid jerk” has nothing to do with time. It is a blanket,
spatial fact, which never changes. Like the black person under apartheid,
Johnny is consigned to a lifetime of inferiority.
Second, 'beliefs' propagated by parents to children should be general.
“Stealing will be punished” is a much more effective rule than “Take a
cookie and you will get a spanking.” This is because 'beliefs' which are
general can be transferred to the world at large. The child is then able to
grow up without a need to abandon the narrow-minded principles of his
parents or to rebel from their misguided restrictions.A
Approval Conscience and Condemnation

We just made a detour into the specific situation of parents making
negative statements about their children. We did it after defining approval
'conscience' as that which results from a foundation of emotional 'facts.'
You may wonder why I chose to focus upon such a narrow incident. I
suggest that approval conscience, by its very nature, leads inevitably to this
type of situation. In other words, it is almost universal for children to feel
rejected by their parents and to respond with rebellion. Let me explain why.
First, emotional 'facts' are like mental snapshots. Perceiver thought sees
a specific Mercy incident and 'believes' that it is 'true' in all places and at
all times. Therefore, if mother tells Johnny that he has done something
wrong, Johnny will interpret this to mean that he is „bad,‟ that he has
always been „bad,‟ and that he will always remain „bad.‟ Why? Because
that one Mercy incident defines Perceiver 'truth' for all time; that is how
emotional 'truth' operates. Johnny‟s parents may include a sense of time in
what they say, but what Johnny hears will lack an awareness of time.
A
We are looking here at the content of the parents‟ rules. Perceiver
strategy in the child must still escape the infant state of being mesmerized.
That problem will be examined later on.
Second, emotional 'facts' are determined by emotional experiences.

Johnny‟s parents may say nice things to Johnny and do everything in their
power to bolster his self-esteem, but they
cannot erase the fact that his mind is
underdeveloped and that he lives within a small,
Mom and Dad
weak, and clumsy body. Because he is a child,
he lacks experience, knowledge, understanding,
strength, and skills. Therefore, he will continue
to encounter emotional experiences which
remind him that he is inferior to adults. These
incidents will mesmerize his Perceiver observer
into 'knowing' that he is „bad‟—no matter what Johnny
his parents say.
Third, Johnny will find it very difficult,
mentally, to go beyond the specific incident to
the general principle. This is because his
Perceiver 'facts' are determined by specific
Mercy incidents. His parents may want to teach
him general principles, but his mind will only notice the specific situations.
They may tell him, “Stealing is bad,” but what he will remember is, “I
shouldn‟t take cookies from the kitchen table.”
It is natural for a child to feel rejected by his parents.

 He continually fails because his body is weak and his mind fragile.
 Emotional 'truth' tells him that his failure and guilt are inescapable.
It is also natural for a child to rebel from his parents.
 Emotional 'truth' removes guilt by attacking the source of 'truth.'
Does this mean that parenting is hopeless? If parents only talk to their
children, and use only words to influence their offsprings‟ behavior, then I
suggest that childrearing will be very difficult. This is because words are
insignificant compared to the barrage of non-verbal experiences which the
child faces—and around which his mind is firmly integrated. How can
parents overcome this obstacle? By speaking in the child‟s language of
experiences and feelings.
Let us look first at the process of teaching children about time.
Mentally speaking, a child has no concept of time. Tell him that he will be
visiting his grandparents in two days, and he will not comprehend. He will
either start packing his bags right away and head for the door, or he will be
convinced that the trip may never arrive. This is because his mental clock
has two settings: now and never.
The mind of a child may not be able to grasp time, but his body can. It
goes through cycles of waking and sleeping, hunger and eating, pain and
healing. Therefore, a parent can teach his child that conscience involves
time by applying consequences to his physical body. In other words,

mother should tell Johnny, “If you take a cookie, then you will get a
spanking.” If the parent gives only a verbal reprimand for bad behavior,
then the child will naturally think that the punishment is for always—
because his immature mind is incapable of grasping the concept of time.
But, if the parent gives the child physical discipline, then the child will
learn that punishment involves time, because his body will only hurt for a
little while, and then it will stop hurting. Similarly, if the parent wants to
teach his child that the crime has now been forgiven, then the spanking
should be followed by physical comfort such as hugging. In other words,
there will be a physical punishment and then a physical reconciliation.
How hard should the spanking be? Strong enough for the child to
remember it. But, never so severe that it leaves mental or physical scars.
The child should feel pain, but his body should not be injured. Then, the
painful memory should be buried by the love of reconciliation and the
friendship of family. Remember, the goal is to use the physical body to
teach the idea of time. Therefore, the punishment should occupy a certain
segment of time and then it should be completely finished. Obviously, and
emphasizing this point again, giving the child „a spanking that he will
never forget‟ would not help the child to learn about the relationship
between time and conscience.
As before, our conclusion contradicts the views of established
educational theory. In some countries, spanking is illegal, and parents can
be prosecuted in court for paddling their children. However, it is
interesting to note that most of today‟s youth have major problems with
low self-esteem, and feel rejected by their parents. Teenage rebellion has
become the norm. Today‟s children also have no sense of time. Everything
is supposed to happen instantly, and hyperactivity is an accepted disability.
Could the lack of intelligent discipline be part of a cause-and-effect link
between these two conditions?A
A
Some studies suggest that children who are spanked tend to be more
aggressive and anti-social. This outcome makes sense if parents use
corporal punishment as a way of controlling their children. However, if
spanking is combined with the other factors described in this chapter, then
I suggest that the results will be beneficial. Our research suggests that anti-
spanking reports are generally written by Facilitator persons who are
repelled by the „impoliteness‟ of parents using „physical force‟ to impose
their personal views upon „defenseless children.‟ These writers often call
for spanking to be outlawed. In other words, they want government to
intrude into the family lives of its citizens and use physical force to impose
the personal views of the researchers on the rest of the population. How
impolite!
Let us look now at the concept of generality. How can this be taught to
a child? As before, I suggest that words, by themselves, will have little
impact. It is useless for a parent to reason with his child. This is because
the childish mind is incapable of comparing situations and then drawing
out general principles. Instead, childish thinking is determined by
individual Mercy experiences. They define his 'truth.' If, for instance,
Johnny is fighting with his sister, it does not make sense for his parents to
attempt to discuss friendship with him. Johnny‟s current understanding of
friendship is being defined by the emotional Mercy experience of pulling
his sister‟s hair. Unless that specific incident is addressed, Johnny‟s
mindset will not change.
The childish mind may not be able to understand generality, but I
suggest that the childish body is capable of building this concept. When I
use my physical body to cooperate with the actions of another person, I am
doing something which is bigger than me, something which is more
general than the specific experiences of my physical body. It is this
combination of individuality and cooperation which is the essence of
generality.A
The mind of the child is incapable of understanding time or generality.

 Intelligent discipline can teach his body about time.
 Family and friends can teach his body about generality.
In practical terms, a child will learn the idea of generality if he has to

cooperate physically with others who are visibly different from him. Why
visibly different? Because the goal is to use the child‟s body to teach
generality to the child‟s mind. Therefore, the body must speak to the mind
in terms which the mind can understand. Because childish thinking is
defined by Mercy events, mental programming must center around Mercy
experiences—which are primarily visual.
What I am referring to is multiculturalism. A child may have playmates
with different skin colors, or friends who have physical disabilities. The
family may have neighbors who come from different cultures, or the
family may travel to other countries. Or, in the most obvious form, a child
may live with people of different ages. Situations such as these are
excellent opportunities for teaching generality to a child. B
A
What we are describing is Teacher thought, which we will discuss later
on. Teacher thinking builds general understanding by looking for order
within complexity.
B
My brother is perhaps the first person ever to have raised a set of children
who knew fully, from infancy, about cognitive styles. Every playmate,
each adult encountered by the family was usually identified easily and
Notice that I am not referring to minority rights. With minority rights,

each visible distinction defines its own 'truth' and its own understanding;
each skin color, disease, or „lifestyle‟ tries to impose its own views upon
society in general. An emphasis upon rights reinforces the natural thinking
of the child, by teaching him, incorrectly, that general understanding can
be rooted in specific Mercy experiences. Multiculturalism, in contrast,
combines individuality with cooperation. Visible differences are accepted,
but they do not define understanding. Rather, understanding transcends
individuality.
For instance, the country of Canada has a French minority and an
aboriginal population. Both of these groups have a unique culture. If
Canada wanted to pursue multiculturalism, then it would respect these
minorities while at the same time applying the same set of rules to all
groups of people. This combination, I suggest, would teach generality. On
the other hand, if Canada accepted Quebec as a „distinct society,‟ in line
with its desire, and then awarded „nation status‟ to the aboriginals, as they
also want, then it would follow the path of minority rights in which
individual experiences define understanding. This approach, I suggest,
would not teach generality.
Common Sense
Parents and other authority figures appear to be responsible for
determining the Perceiver 'absolutes' of their children. The emotional
significance of these persons inevitably and invariably mesmerizes the
Perceiver rooms of their offspring into 'believing' their words and actions
as absolute 'truth.' A
At the same time that emotional pressure is programming Perceiver
strategy in the child with the 'facts' of culture, another influence is at work
encouraging Perceiver strategy to „wake up‟ and to snap out of its mental
trance. We will refer to this mental influence as common sense.
Common sense tells us that certain Mercy experiences always occur
together. For example, look at a tree. Close your eyes and the tree vanishes.
Open your eyes and the very same tree appears, as if by magic—if you did
not ruin the trick by moving your head while your eyes were closed. But
everyone knows that closing your eyes does not make the world disappear.
Exactly. Notice the key phrase: “Everyone knows.” In other words, our
internal Perceiver worlds have great confidence in the belief that objects
immediately—it was an obvious and visible external difference. This

knowledge of personality became a natural tool for teaching generality.
A
Just a reminder. Notice how we put the words in vertical single quotes
whenever we refer to information which enters the Perceiver internal world
via the emotional route.
don‟t disappear spontaneously but rather stay in one place unless they are
moved. When our shoes cannot be found, we do not lose confidence in the
belief of the continuity of objects. Rather, we assume that these articles of
footware were moved and we yell down the stairs, “All right, who stole my
shoes.” This is common sense. Connections which occur within the
external world naturally teach principles of common sense to automatic
Perceiver strategy. These principles are repeated with such persistence that
our internal Perceiver worlds have no choice but to believe these facts and
pull them into the internal world of Perceiver thought.
Perceiver thought in a child develops simultaneously along two lines.

1) Parents and culture provide the first set of Perceiver absolutes.
 Emotional pressure mesmerizes the child‟s Perceiver observer.
2) The natural world and physical body develop common sense.
 Repetition wakes the Perceiver observer and builds confidence.
Perceiver principles of common sense may be obvious, but add
sufficient emotional pressure and Perceiver strategy can end up losing
confidence in even the most basic of beliefs. For instance, how many of us
have checked and rechecked to make sure that the stove is off or that the
door is locked? Don‟t we know that objects cannot move by themselves? Is
this not common sense? Yes. But, try adding some Mercy identification
such as the fear of experiencing possible disaster, the image of feeling the
heat of a house fire radiating through the bedroom door, or the personal
nightmare of being tied up and shot by burglars. Under this emotional
stress, stove dials gain the ability to turn spontaneously from „off‟ to „on,‟
and locked doors acquire the skill of opening by themselves. We may
chuckle at the idea of trees vanishing when we close our eyes, but we do
not laugh at double-checking locked doors and stove dials.A
We have seen how beliefs of common sense are subject to the standard
Mercy-Perceiver dialogue between emotion and confidence. I suggest that
these beliefs also must be learned, just like any other facts. That is why a
baby finds the game of „peek-a-boo‟ exciting. He has not yet learned to
believe fully in the continuity of objects. When he closes his eyes and no
longer sees an object, he does not have total confidence that it is still there.
Seeing Misty the cat disappear around the corner may not bring emotional
stress or trouble Perceiver belief in object stability, but when Daddy moves
out of sight, the emotion associated with him creates the vague dread that
he might be gone forever, never to return again. Seeing Daddy reappear is
definitely a relief. And, as we will see later, humor is related to the release
of emotional stress. Therefore, the child finds it funny to play „peek-a-
boo.‟
A
This fear can grow into an obsession and become a medical condition.
Being a baby is hard work. The growing child pays a huge price in
agony and frustration in order to gain the Perceiver confidence that is
needed to live within a world of solid objects. But, because as children our
identity was not yet fully developed, we generally forget about the
emotional trauma that we endured learning common sense. The end result
is that we as adults take our common sense for granted, and assume that it
will always be there. But, we did not always have common sense. Our
minds had to acquire it—at
great cost.
Imagine, for a moment, a
world where common sense
did not rule. In this world, you
would drive along a road and
the car coming the other way
might leave its lane and head
straight for you. Or, maybe
instead of confronting you it
might turn into a fire-
breathing dragon. As for the road, it could decide today to be a flowing
river, or perhaps a pile of orange pansies. Even the sky might transmogrify
suddenly into a beautiful shade of green, with rising pink speckles.
Possibly your body would mutate and grow an extra hand or head. And,
just maybe, the section of road—if it still is a road—in front of your car—
if it still is a car—would vanish into some empty void of nothingness.
But, common sense tells us that nothing like that could ever happen.
Exactly, common sense tells us, and that common sense was acquired as
children, through years of learning. As adults, we can, with sufficient effort,
unlearn the common sense that we obtained as children and begin to
question even basic principles such as the continuity of objects.
For instance, the English philosophers Berkeley and Hume had real
problems believing in physical objects. They wrote deep tomes discussing
whether trees and chairs really were there when people were not looking,
or whether the tree that you saw after you opened your eyes was the same
tree as the one which was there before you shut them.
I am sure that this endless discussion tired them immensely and that
they often popped down to the local pub in order to relax over a pint—
confident that both the beer and its container of glass would still be there to
welcome them when they arrived, even though no one had kept an eye on
them to stop them from disappearing.A
A
When we look at Facilitator persons, we will see that they have problems
with knowing and can find it difficult to integrate their system of belief
into everyday life. Their desire to know can lead them into a study of
philosophy in which they often get lost in an esoteric world of words and
In other words, these philosophers could play around with the concept
of object impermanence because they still lived within a world of solid
objects. But, for us, this issue is no longer a mental game. Through special
effects of television, movies and computer games, we can literally create
worlds where common sense does not rule, where cars do „morph‟ into
dragons, people do mutate, and where holes do appear in the space-time
continuum.
But everyone knows that this is a pretense—that is common sense.
Exactly. As long as we live in a world which is predominantly solid, and
our forays into escapist realms of nonsense are limited, then the knowing
which we learned as
children will survive. But,
our entertainment
continually expands and
improves. Escapism
becomes more vivid,
nonsense more blatant,
alterations more
fundamental, emotional intensity deeper, and personal involvement more
complete. Eventually, the mental chaos will erode the foundations of our
common sense. Except, this time, even the pubs will not feel solid. Instead,
there will be a gnawing fear that maybe, just maybe, reality isn‟t so real.
Then we will realize that common sense has a price, and that we have
squandered our mental inheritance.
Natural Conscience
We have seen how Perceiver strategy in the child naturally places trust
in 'beliefs' which come from adults with emotional status. This mental
foundation of emotional 'truth' is the basis for culture and leads to approval
'conscience.' A At the same time, Perceiver strategy in the child is also
learning common sense. Events and situations which reoccur in the
external world teach automatic Perceiver thought about reasonableness,
which in turn encourages internal Perceiver thought to believe in
connections which are repeated. I suggest that common sense also leads to
a form of conscience, which we will call natural conscience, because it is
rooted in the natural laws which appear to govern the universe.
ideas. My research suggests that almost all philosophers have the cognitive
style of Facilitator.
A
If you feel that we have not yet fully defined approval 'conscience,' then
you are right. It will come.
Natural conscience, like any form of conscience, contains the three

basic elements of a pleasant Mercy „bait,‟ an undesirable Mercy „hook‟ and
a solid Perceiver connection binding these two Mercy elements together.
Suppose, for instance, that I decide to jump off a cliff. As I have
already suggested, the initial Mercy pleasure of “I‟m flying, I‟m flying,”
will lead inexorably to a Mercy conclusion along the lines of “Call an
ambulance, I think I broke my leg.”
If gravity operated only on people, then it would be difficult for this
sequence of events to program conscience. Fortunately, gravity has a way
of punishing all objects thrown off of cliffs with equal severity. Push a
stone over the edge and it will bounce on the rocks below. Drop a
watermelon overboard—a good substitute for the human skull, and it too
will smash to bits when it hits, splattering the ground with red juice—a
reasonable facsimile of human blood.
It is this repetition which makes it possible to learn from natural law.
After seeing the 87th object drop from the cliff, Perceiver strategy will
eventually decide to believe that there is a solid connection between the
Mercy experience of „jumping off the cliff‟ and the Mercy conclusion of
„going splat on the rocks below.‟
Before we go on with our analysis of natural conscience, notice that we
are touching on another methodA by which labels of „right‟ and „wrong‟ are
suggested to Perceiver mode: Every connection which the mind encounters
is remembered as a possible fact by automatic Perceiver thought. Links
which are repeated become more reasonable. A fact which automatic
Perceiver strategy finds reasonable will be suggested as a belief to the
internal world of Perceiver thought.
We ask again: Why can‟t Perceiver strategy build its initial set of
absolutes upon Perceiver reasonableness? Because reasonableness takes
too long to develop. It requires repetition, and that, by definition, takes
time. This is why Perceiver strategy is mesmerized initially by Mercy
feelings into 'believing' its first set of absolutes. Can Perceiver
reasonableness help, at some point, in the formation of Perceiver
absolutes? Yes, in two ways. First, Perceiver absolutes will be determined
by reasonableness if emotions are low and connections are repeated
enough times. This is the source of common sense. Second, I suggest that
Perceiver reasonableness can be used to help build a second set of
Perceiver absolutes. In other words, while reasonableness is too slow to
assist with mental programming, it can help with mental reprogramming.
Later on, we will examine the details of this process.
Let us return to our analysis of natural conscience. Suppose that my
Mercy thought toys with the idea of identifying with the experience of
„jumping off the cliff‟: I imagine myself walking to the edge of the
A
The first method which we discussed was mesmerism by strong emotion.
precipice, flexing my legs, swinging my arms and then springing off into
the wild blue yonder, just like a bird soaring in the breeze. Perceiver
strategy will see this image from its viewpoint in the room next door and
insist with great confidence that the initial vision belongs together with
other images of shattered objects lying broken on the distant ground below.
This is how natural conscience operates. Think of it as a warning system
that tries to stop me from doing things that are stupid.
While it is repetition which helps Perceiver strategy to gain confidence
in the Perceiver connection of natural conscience, I suggest that it is
similarity which gives power to the Mercy „hook.‟ Remember that
conscience can only operate effectively when it warns Mercy strategy of
some impending result which already exists as a memory within the
internal Mercy world.
There are two types of conscience:

1) Approval 'conscience.' Bad effects come from disapproval of people:
 Emotional 'truth' provides the link between cause and effect.
 Break the law and the police put you in prison.
2) Natural conscience. Bad results come from nature:
 Perceiver confidence builds the link between cause and effect.
 Drive off the road and the tree puts you in the hospital.
If I could learn only from personal failure, then natural conscience
would be fairly impotent. I would have to experience personally the Mercy
pain of going „splat‟ at the bottom of the cliff before an emotional „hook‟
would exist within my Mercy internal world that would make me heed the
warnings of natural conscience. Thankfully, the same Perceiver confidence
which allows me to believe in the connection between cause and effect also
allows to me learn from similar situations.A
For example, suppose again that I throw a watermelon off of the cliff.
Obviously, it will disintegrate at the bottom of the cliff and spill its juicy
pulp upon the rocks. Perceiver thought will look at the watermelon and
notice similarities
between it and my head:
they are both about the
= same size and shape; they

are both hard on the
outside but soft and juicy
on the inside; they are
A
The Contributor person often learns from conscience only when he
experiences personal failure. This is because, as we will see later, he
usually focuses upon individual facts and ignores the relationship between
these facts. Therefore, he notices repetition but not similarity.
both easy to break open but much more difficult to put back together. If
Mercy strategy has ever identified with some painful experience of being
broken physically and bleeding, then Perceiver thought will connect this
bad memory with the Mercy image of seeing the watermelon plummet to
its doom below. The demise of the melon will make Mercy strategy
shudder in horror as Perceiver strategy sees the similarity between its fate
and my possible future. Therefore, I can learn from the mistakes of others.
How to Benefit from Conscience

But, isn‟t it common knowledge that people never learn from the
mistakes of others? Unfortunately, this is usually the case. Let us examine
why this is so, and see if we can find a possible solution.
The first difficulty is that it takes mental effort to draw lessons from the
problems of others. It is much easier for me to wipe my brow in relief,
thank my lucky stars that it wasn‟t me, and move on.
Why? Because Perceiver thought has to search for similarities between
my situation and that of another. Repetition looks at the entire incident and
sees whether this fact has occurred before. Similarity goes a step further—
it breaks a fact down into its component parts and then sees if these various
fragments are being repeated. It is hard work for Perceiver strategy to do
this dividing and comparing.A
Looking for Perceiver similarities between me and others may take real
thought, but I suggest that in the long run it saves effort, because others can
act as my „guinea pigs.‟ I can observe the types of mental cancers which
develop in my neighbors, for instance, as they are driven by the frantic
pace of their rat-race. Just think how much one could learn, for instance, by
logically analyzing the stupidities discussed on television talk shows: “And
here we have Exhibit A. He jumped off a mental „cliff‟ and landed on the
rocks below. He will share with us his mental pain and reveal to us his
inner scars.”
One might think that some of this difficult thinking could be avoided
by following approval conscience. After all, emotional 'knowing' is
instant—some expert tells me which rule to follow and I immediately
'know' that it is the 'truth.' However, I suggest that following approval
conscience actually makes it harder for me to learn from the mistakes of
others. First, the Perceiver mode is incompatible. Approval conscience is
rooted in emotional 'facts,' it requires a Perceiver observer which is asleep.
A
One might think that looking at details would cause a person to get lost in
triviality. However, it is only as I analyze details that it becomes possible
for me to discover underlying connections and general patterns. Of course,
some people never make it past the stage of specialization. But, I still
suggest that it is a necessary, intermediate step.
Similarities, on the other hand, are noted best by a Perceiver observer

which is awake and searching in an alert manner for connections between
Mercy experiences. Second, the Perceiver information is also incompatible.
Approval conscience is programmed by defining experiences—these are
single events which barge into the internal Mercy world. Similarity, in
contrast, is a search for connections between events. The person under
approval conscience, however, is so busy looking at individual situations
that he seldom raises his head to examine the big picture.
Similarity is only examined, therefore, by natural conscience.
Unfortunately, it takes time to develop common sense. Perceiver knowing
is not gained instantly, but must be built up over time as facts survive
emotional pressure. For example, most teenagers know that having sex can
lead to babies, but it is amazing how often this elementary Perceiver belief
is trodden underfoot in the heat of romance. Suddenly, Perceiver strategy is
blinded by the emotional sizzle of hormones, mesmerized by the ecstasy of
the moment—fully convinced of the emotional 'fact' that this Perceiver
connection could not possibly apply to me or to „us.‟
Is the teenager totally to blame? No. Instead, I suggest that much of the
fault lies with two potential weaknesses of natural conscience. First there is
the question of an adequate „hook.‟ Many teens in our coddled Western
society have never identified with serious consequences. Therefore, the
Perceiver connection of conscience has no Mercy „hook‟ with which to
operate. Second, even when the „hook‟ is present, the Perceiver connection
between cause and effect, as it relates to babies, is statistical. The
connection between „jumping off the cliff‟ and „going splat‟ is fairly
reliable, but sex, in contrast, does not always lead to pregnancy, just as
smoking does not always cause cancer.
Let us look further at the Mercy „hook‟ in teen sex. Remember that a
Mercy situation is always seen in the light of the element with the strongest
emotion. Suppose, for instance, that „getting pregnant‟ does not lead to any
major negative emotional consequence, or that the girl lives in a culture in
which teenage mothers are accepted as part of society and in which male
„conquests‟ are seen as an approved sign of
masculinity. Possibly there is an abortion
clinic nearby. Maybe motherhood leads to
significance or easy free money from the
government. The end result is that the
couple will view a possible baby simply as
part of the price for a romance. Sex will be
the major element in the situation, whereas
thoughts about a baby will be secondary.
Warnings by parents and other adults
against teenage pregnancy will not be
taken seriously, because the „hook‟ within
the Mercy internal world of the teenager has no emotional „teeth.‟

On the other hand, suppose that „getting pregnant‟ carries with it a
major social stigma, that abortion clinics do not exist, that becoming a
mother forces a girl to drop out of school and to get a menial job with low
wages, that having a baby leads automatically to the restriction of marriage,
and that no government handouts exist for single mothers. Elements such
as these will raise the emotional significance of the Mercy consequence;
they will increase the „splat‟ at the bottom of the cliff. In this case, thinking
about the baby may take top priority and move images about sex to the
mental back burner. Sex would then be seen as an incidental benefit
enroute to the major hurdle of caring for a baby. A Not only does behavior
change, but attitude as well.
This means that we have solved our problem, right? To support
conscience, we step in and adjust the consequences: If the punishment is
insufficient, then we alter societal opinions to make it more severe. If the
connection is statistical, then we add effects which are certain and
unavoidable. Unfortunately, I suggest that this approach also is flawed,
because it tries to adjust natural conscience by adding elements of
approval conscience: Society gives approval or assigns stigma,
government meddles with its „helpful‟ hand. As we will see later, natural
conscience and approval conscience do not combine very well. Mixing
them is like blending oil and water—the resulting mixture breaks down
easily into its original components.
Therefore, I suggest that if we want to adjust natural conscience
successfully, then we must discover natural consequences: Perhaps a
medical doctor encounters some dreadful new strain of venereal disease, or
some enterprising hairdresser from California realizes that teenage sex
cures acne. Conservatives may cringe and liberals leap for joy, but that is
all secondary, related to the world of approval and approval conscience.
What really matters is that we must use only the natural ingredients of
natural law to fiddle with natural conscience.
Not only does our attempt to increase the consequences mix natural
conscience and approval conscience, but the connection between cause and
effect is still ultimately based in probability. For teenage sex, the free
availability of birth control and condoms only makes this statistical aspect
A
Remember that I am using teenage pregnancy to illustrate how the
presence or absence of various elements changes the mental focus of a
situation. In a topic as emotional as this, it is easy to focus upon specific
words or situations. My experience is that if we focus upon the issues
themselves, then we get nowhere. However, if we look at the mental
processing behind the issues, then we can eventually come up with some
solid answers. As I have just stated, Mercy situations are seen in the light
of the element with the strongest emotion.
more evident. How is Perceiver strategy supposed to believe in a

connection which only occurs, say, one out of twenty times? The fact is
that, with the right precautions, the girl probably will not get pregnant and
the couple probably will not get a disease.
Suppose that we use emotional pressure or scare tactics in order to try
to convince teenagers into believing that there is a solid connection
between sex and pregnancy or between sex and disease. This is like the
terrorist killing people in order to bring „life‟ to his country. On the one
hand, the goal is to have Perceiver strategy believe in natural law—we
wish to snap Perceiver thought in the teenager out of the hypnosis of
teenage peer pressure and the deathly sleep of childish infatuation. On the
other hand, the method uses emotional pressure to mesmerize Perceiver
thought into 'believing' our particular 'truth'; the message is conveyed by
adults, moreover, who expect a response of passive childish trust from
their teenage listeners. The effort may be valiant and the motive sincere,
but it is very difficult to paint a wall white if all one uses is black paint—
the more one brushes, the darker it gets.
Therefore, if we want to find a proper foundation for natural conscience,
I suggest that we need to discover some source of natural law in which
connections between cause and effect are solid and are not based in
statistics. That way, common sense can prevail.
Have you ever tried to run away from your mind? Rather hard, isn‟t it?
Wherever you go, your mind, its contents, and its feelings always seem to
follow one step behind. No matter what you do, say or even think, you
inevitably suffer some sort of
mental consequence. Maybe the
answer lies here. If principles of
mental cause and effect could be
discovered, then we could build
natural conscience upon a solid
foundation: “Do this and you will
experience this mental result. Think
that and you will encounter that
mental consequence.” Of course,
we could never figure out how the
human mind works.
Or could we?
Knowing versus `Knowing'
I have suggested that approval 'conscience' and natural conscience do
not easily coexist. Actually, I suggest that any mental structure which is
held together with emotional 'truth' will always be at odds with other
mental networks which are connected by rational truth.
The reason for this is fairly simple: It is not possible for Perceiver
thought to be both mesmerized and wide awake at the same time. In order
to 'believe' an emotional 'fact,' Perceiver thought must be mesmerized into
accepting the arrangement of a specific Mercy situation as absolute 'truth.'
In contrast, believing rational truth requires Perceiver thought that is
sufficiently wide awake to notice which connections are repeated over time
or space.
A 'fact' which comes from Mercy emotion will only be 'known' to be
true when the emotion associated with that 'fact' is significantly greater
than the surrounding level of Perceiver confidence. If Mercy feeling drops,
or Perceiver confidence rises, then this 'fact' will start to be doubted—the
Perceiver observer will begin to awaken from its mental hypnotic trance.
For instance, suppose that a teacher tells a child that all elephants have red
toenails. The child who really respects his teacher will 'know' that this 'fact'
is 'true.' But if the Mercy emotion associated with the teacher drops, or if
the child learns more about elephants, then he will begin to doubt the 'fact'
from his teacher.
On the other hand, a fact which comes from Perceiver logic can only
survive as long as the level of Perceiver confidence is higher than the
strength of Mercy emotion. If the intensity of Mercy feeling reaches the
level of Perceiver confidence, then the Perceiver fact will begin to be
doubted—the Perceiver observer will be blinded by the brilliance of
feeling and become confused. Remember our example of “Do not steal.”
Increase the amount of money involved and there usually comes a point at
which Perceiver belief begins to waver.
The Threshold of Uncertainty

Notice that neither way of knowing will work when Mercy emotion is
only a little stronger than Perceiver confidence: Mercy feeling is not large
enough for emotional 'knowing' to operate, and Perceiver confidence is not
strong enough for Perceiver logic to work. This is the situation in which
the Perceiver observer is half awake. It is not sufficiently hypnotized to
swallow 'facts' without thinking, and it is not sufficiently awake to think
clearly. I will refer to this intermediate state as the threshold of uncertainty.
Knowing versus 'Knowing' 161
I should emphasize that it is the relationship between Mercy feelings

and Perceiver knowing which causes mental uncertainty and not the
absolute level of either Mercy emotion or Perceiver confidence. Everyone
can potentially have feelings of doubt. The only difference is that a person
with a stronger sense of Perceiver knowing can handle more emotional
pressure before entering the threshold of uncertainty. Similarly, if
Perceiver thought is highly mesmerized, then it takes that much more
Perceiver logic to threaten emotional 'knowing.' Because it is a relative
standard, it must be drawn relative to either Perceiver or Mercy thought. In
the diagram below, it is shown as a line above and below the current level
of Perceiver knowing. If the strength of Mercy feelings approaches this
level of knowing, then there will be mental uncertainty.
1 2 3
Perceiver Mercy Unsure
Knowing 'Knowing'
THRESHOLD OF UNCERTAINTY
P M P M P M
In Picture 1, emotion is weak enough for Perceiver knowing to work.
In Picture 2, emotion is strong enough for Mercy 'knowing' to operate.
In Picture 3, Perceiver thought will be uncertain about the fact.
It is this intermediate stage of uncertainty which prevents Perceiver

facts and Mercy based 'facts' from coexisting peacefully. Suppose that
Perceiver logic wants to gain confidence in certain information. This
means that the Perceiver observer must wake up and think clearly. But, as
the level of Perceiver confidence rises, any related Perceiver 'facts' which
are based in Mercy emotion will fall into doubt, attacking the stability of
Perceiver networks based in these 'facts.' In other words, as the Perceiver
observer learns to think in one area, it will begin to awaken from its trance
in other areas. We see this ripple effect illustrated for instance in the rise of
modern science. As rationalism grew, the development of Perceiver logic
caused people to doubt traditional 'beliefs' and to question the 'truths' of
culture.
If Perceiver strategy feels uncertain about Perceiver 'facts' which are
rooted in Mercy emotion, the instinctive response is to support those 'facts'
by increasing the feeling associated with them. But this rise in Mercy
emotion will threaten any associated facts which are based in Perceiver
confidence, because mesmerizing Perceiver thought in one area will make
it „sleepy‟ and less able to think clearly in related situations. A This type of
behavior is often exhibited, for instance, by religions. When 'faith' in
religious 'truth' begins to waver, people use the emotions of religious
fervor to restore their sense of Perceiver 'knowing.' And, countries such as
Iran show that religious fundamentalism reduces the level of rational
thinking.
Notice that the threshold of uncertainty can
be viewed in two ways. First, a change may
occur in Mercy feelings. This is illustrated by
the diagram on the previous page. In this case,
a rise in Mercy feelings will support emotional
'knowing' and threaten logical knowing. I
suggest that this is the mental mechanism
behind a phobia. Some emotional event occurs
which makes logical thinking impossible.
Likewise, a fall in Mercy feelings will assist
rational knowing and frustrate emotional
'knowing.' I suggest that this is the main reason
for modern Western skepticism. As feelings have been removed from our
society, we have naturally emphasized reason and doubted traditional
'beliefs.' This crisis of 'faith' was not triggered by the appearance of any
specific Perceiver facts. Instead, it was caused by an overall drop in
emotional fervor.
Second, it is possible for knowing to be affected by a change in
Perceiver thinking. This is shown by the diagram below. Suppose that a
person builds Perceiver confidence by doing mental „weightlifting‟—he
holds on to Perceiver logic despite his Mercy feelings. The emotions of the
situation may remained unchanged, but the increase in Perceiver
confidence will allow him to approach more topics rationally and give him
a greater ability to question the assumptions of traditional 'knowledge.'
This is what happens when a person grows in mental maturity.
A
There is one exception to the rule that Perceiver facts and 'facts' cannot
coexist. The Perceiver person is conscious in Perceiver strategy and can
use conscious thought to mix and match these two otherwise incompatible
ways of thinking. This is because his Perceiver room actually contains two
observers: One is the built-in observer which comes with the room, which
may either be awake or asleep. The other is the observer of conscious
thought which can mentally „jump‟ from one network of information to
another. Other cognitive styles can do similar things in the rooms in which
they are conscious.
1 2 3
Perceiver Mercy Unsure
Knowing 'Knowing'
THRESHOLD OF UNCE RTAINTY
P M P M P M
Knowing 'Knowing'
In Picture 1, confidence is big enough for Perceiver knowing to work.
In Picture 2,THRESHOLD
confidence is weakOF UNCERTAINTY
enough for Mercy 'knowing' to operate.
In Picture 3, Perceiver thought will be uncertain about the fact.
Similarly, a fall in the overall level of
P M
Perceiver confidence will cause P M to
the mind P M
lose its ability to think rationally and will
give emotional experiences the power of
defining 'truth.' I suggest that this is the
mental mechanism responsible for panic
attacks. Both phobias and panic attacks
create similar feelings of uncertainty and
emotional inundation. However, unlike a
phobia, a panic attack is not caused by any
specific Mercy incident. Instead, it occurs
randomly, striking out of the blue. This is
because it was a drop in the overall level of
Perceiver confidence which caused the mind
to slip into the threshold of uncertainty. The
Mercy experiences did not change, but
Perceiver thought lost the ability to deal with
them.A
We looked earlier at the relationship between common sense and
mental escapism. I suggest that if today‟s entertainment continues its
present course, then panic attacks will become increasingly common in
western society. Each time we are emotionally shocked by a movie or
computer fantasy, we destroy another fragment of the Perceiver confidence
A
Perceiver facts and Mercy experiences create the mental structure which
is responsible for phobias and panic attacks. However, I suggest that it is
Exhorter and Contributor thought which produce the actual behavior, and
that the drugs which are taken affect the operation of these composite
modes.
upon which our common sense is based. Eventually, our overall level of
Perceiver confidence will be insufficient to handle the emotional pressures
of daily life. Common sense itself will then fall into the threshold of
uncertainty, and we will lose the ability to function as normal humans.
This point will mark the end of societal freedom. Like the typical panic
attack victim, we will huddle in our private dens, hoping against hope that
we can prevent the devastating random attacks of mental confusion. To
compensate for our mental insecurity we will demand an external world
which is fixed. Any alteration of the status quo will be mercilessly
squelched. Already we see the beginnings of this societal nausea.
We grow up with Perceiver mode programmed by opposing methods.

 On one side, parents and culture mesmerize Perceiver thought.
 On the other side, common sense wakes up the Perceiver observer.
These two methods of 'knowing' cannot coexist peacefully.
Returning to our discussion, each person, I suggest, naturally grows up

with his Perceiver room in a state of mental conflict, reminiscent of life in
the trenches during the First World War. This is because Perceiver strategy
in the child is being programmed simultaneously by two contradictory
modes of learning. On the one side are the emotional 'absolutes' of culture
learned from parents and other adults. Here Perceiver strategy sleeps
mesmerized. On the other side are the facts of common sense. In this
region, Perceiver thought is wide awake. In between these two entrenched
armies lies the no-man‟s land of the threshold of uncertainty—a lifeless,
lunar landscape of mental confusion. Periodically, the stalemate is
challenged by the crash of mental salvos as one side or the other initiates
an offensive across the lines in a desperate attempt at a breakthrough.
European history during the 18th and 19th century illustrates the
struggle between these two types of knowing. The 18th century is called
the Classical period. This time of history emphasized Perceiver confidence.
Mozart wrote his elegant music, palaces had geometrical gardens,
architecture copied the simplicity of the Greek temples, and Deists
believed in God as the ultimate Watchmaker in the sky. In all areas, people
tried to build a world of logic and order. The result of this growth in
Perceiver confidence was the emotional backlash of the 19th century
Romantic era. During this period, people searched for emotional
experiences which would help them to retain their 'knowledge' of all the
Mercy based 'facts' which the Perceiver logic of the previous classical age
had called into question. This was the time of Beethoven and his
thundering symphonies, palaces with their mysterious grottoes, and the
revival of Pietism, with its emphasis on an emotional, personal relationship

with God.A
The Difficulty of Growing Up

Now that we know about the threshold of uncertainty, let us take
another look at the dilemma of the teenager. In a sense one could describe
the teenage years as the „First World War‟ of the mind. On the one hand,
the teenager is still imprisoned by his childhood, because his Mercy
strategy is integrated solidly around emotional experiences associated with
parents. Almost anything that
they do will trigger some
emotional memory within his
Mercy internal world, and
cause the undesired feelings
of childhood to well up. He
will probably fight these
emotions by „trying to act
cool‟ or by attempting to
prevent his parents from
generating experiences which trigger these memories: “You make me feel
really dumb when you act that way, Mom,” or “Grow up, Dad.”
Parents often respond to these comments by feeling old or past their
prime. However, I suggest that the real problem is not with them. Once the
teenager turns into a grown adult, he usually discovers that his mother
wasn‟t that dumb and his father wasn‟t so childish. Rather, the teenager is
trying to suppress his own dumb feelings and his own childish thoughts and
his parents are simply catching the flak.B
On the other side of the trenches is growing mental independence.
Perceiver thought in the teenager is finally waking up from the slumber of
childhood and beginning to question the 'facts' of elders and look for
logical explanations. Perceiver principles are no longer 'believed' simply
because they are stated by adults. Rather, the teenager wants to know why;
he wants to find a solid foundation for his beliefs.
This development of rational thought will inevitably be accompanied
by a questioning of authority: If Perceiver strategy in the teenager is to
wake up and to start searching for connections, it must break out of the
hypnotic trance imposed upon it by those who are in charge. In the same
A
Is this struggle inevitable? I suggest not. It is possible for head and heart
to cooperate—if one is willing to pay the price.
B
We will see later that people who follow emotional 'facts' naturally try to
control their thoughts by restricting their external world, just as the
teenager is doing here.
way that the wiring of the mind seems to be responsible for making parents
the „gods‟ of their little children, so the same wiring of the mind seems to
predetermine that children turning into teenagers will demand
independence from the authority of their parents.
Fathers and mothers often react to this teenage „rebellion‟ by
demanding continued blind 'faith' and obedience from their offspring. In
this case, I suggest that the problem does lie with the parents. If Perceiver
strategy in the father is mesmerized by the emotional 'facts' emanating
from the status associated with his wallet, his possessions, his boss, or
other pillars of society, then these 'facts' may become uncertain when
confronted with the questioning rebellion of his teenager. In the same way
that the teenager may try to use external control to prevent his parents
from bringing undesired Mercy feelings to mind, so the parent may
attempt to use external control to stop his teenager from plaguing him with
unwanted doubts.
In between these two conflicting sides of emotional 'truth' and adult
logic lies the threshold of mental uncertainty, in which the teenager does
not know what to believe and the parent is at his wit‟s end. In the average
house, these mental trenches are lit up regularly by flashes of verbal guns
firing blindly across a generation gap in the gloom and semi-darkness of
relational confusion.
This interpersonal conflict, I suggest, is the external manifestation of a
war going on within the mind of the teenager, which his mental wiring
predestines him to fight. While he cannot avoid this struggle, I suggest that
it is possible for him to find a path which minimizes the pain of growing
up.
There are two basic ways to overcome an opponent. First, I can try to
destroy him. Eventually, he will be so weak that he cannot resist me. This
is the method of war—I pummel the enemy into surrender. Second, I can
focus on building up myself. In time, I will be so strong that I can ignore
him. This is the path of economics. I defeat my opponent by out-producing
and out-trading him. I suggest that teenage crisis can also be resolved in
one of these two ways.
The Rebellious Teenager

Let us start with the option of attacking the enemy. Remember that the
„enemy‟ of the teenager is his childhood memories. He wants to grow up
and be an adult. However, the emotional 'facts' from his childhood get in
the way of his attempts to act and think like a grown-up.
First, I suggest that the teenager who suppresses his childhood will try
to act „cool.‟ Obviously, if childhood 'beliefs' are rooted in emotional
experiences, then suppressing them means stepping away from strong
feelings. In other words, the Perceiver observer responds to the glare of
childish Mercy emotions by pulling the
curtain over its window to the Mercy
room. Therefore, the rebellious teenager
will pride himself upon his lack of
emotion. He will flaunt his ability to act
and to think without feelings.
Second, he will rebel against his
parents. This is because they are
inextricably linked to the memories of
his childhood. Mercy images of mother
and father form the emotional core
around which his childish mind is
organized. Therefore, if the teenager
wants to suppress these memories, then
he must rebel from his parents, for they
remind him of childhood and its feelings.
Third he will blame his parents. He
will hold them responsible for his childish ways, and claim that they acted
like „gods‟ who controlled him. Did they act like „gods‟? Yes, it was
inevitable. This is because, as a child, the teenager lacked the mental
content to withstand the influence of his parents. Will the teenager realize
that the deficiency lay within his own mind? No, because he is focusing
upon destroying the enemy. Therefore, he will blame his parents for their
„excessive influence‟ over him.
This combination of emotional detachment, rebellion and blame will
create feelings of guilt within the mind of the teenager. All of the external
conflict is really a smokescreen for the internal battle raging within the
mind of the teenager: He is trying to grow up by distancing himself from
internal feelings; he is rebelling against the mental image of his parents;
and, he is blaming this set of emotional memories for controlling him. But,
memories which form into networks become „alive‟ and continue to
operate, even when suppressed.
Therefore, by rebelling from authority, the teenager turns his childhood
memories of parents into an autonomous mental network which is under
the control of any authority figure whom he encounters. A This system of
thought will always oppose him, and he will continue to lack the power to
resist it. This mental network will convince the teenager that he is being
A
Why? Because emotional 'facts' are instantly reprogrammed whenever a
new emotional expert comes along.
condemned and oppressed by „the establishment.‟ Therefore, he will feel

unresolvable guilt. Who created this mental network of condemnation? The
teenager. Will he see the deficiency of his method? No, because he is still
trying to destroy the enemy. As a general principle, when today‟s gods are
mentally suppressed, then they turn into tomorrow‟s devils; their emotional
strength survives intact and the mental network associated with them goes
underground, as an undesired multiple. The result is a vicious circle in
which rebellion breeds rebellion.
Fourth, the rebellious teenager will try to escape from this mental
condemnation by belittling his parents. Remember that his primary goal is
to free himself from the emotional glare of childhood—he wants to escape
from the source of his emotional 'facts,' so that he can think for himself. He
tried suppressing these memories, but they only returned with greater force.
Therefore, he will now tackle the problem head on, and attempt to
eliminate the emotional glare of his childhood. Seeing his parents as the
source of childish memories, the rebellious teenager will do anything in his
power to lower the emotional status associated with his parents. Whenever
he finds inconsistencies, character flaws, childishness, insincerity, or other
shortcomings in his parents, he will identify with these experiences, pull
them into his internal world of Mercy thought and attach them to his
network of parental memories. In this way, he will try to convince Mercy
strategy that his parents are idiots who are not worthy of respect.
This will lead to the fifth stage of confusion. Suppose that the
rebellious teenager manages to reduce the strength of feelings associated
with his parents. He may have won the battle, but I suggest that he has lost
the war. By destroying the emotional significance of his parents, he
succeeds in throwing his entire mind into the threshold of uncertainty.
Remember that emotional 'beliefs' can only survive as long as the source of
those 'beliefs' has sufficient emotional status. Therefore, as the teenager
reduces the emotional status of his parents, every emotional 'fact'
associated with his parents will become uncertain, simultaneously. The
teenager will find that he no longer has a basis for evaluating truth, for all
of the childish 'beliefs' upon which he might base Perceiver analysis have
fallen into question. In other words, the teenager may have been rebelling
from his childhood memories, but they still formed the basis for his
thinking. They gave him purpose by giving him something from which he
could rebel. Now he has cut this foundation out from under himself.
Finally, the confused rebellious teenager will respond to his mental
chaos by searching for a new source of emotional 'truth.' He used to focus
on achieving mental freedom; now his goal will be to regain mental
stability. Obviously, he cannot go back to his parents. He no longer
respects them, therefore they can no longer act as emotional sources of
'truth.' What he will discover is that his emotional trauma is shared by
other teenagers—they understand him, they feel with him. The result will
be the formation of a teenage counter-culture, in which groups or gangs of
teenagers get together to derive emotional comfort from sharing the mental
confusion of successful rebellion: “What are you doing?” “I dunno, I
thought we might go to the mall and hang out.” By being confused
together, these teenagers can use approval conscience to support their
behavior and give it an aura of legitimacy. They will cling to each other,
for they lack the mental stability to do anything individually. At the same
time they will blame „the oppressive establishment‟ for their troubles.
The Growing Teenager

Hmmm. Maybe there is a better way. Suppose that the teenager focuses
upon the positive goal of developing adult thinking instead of pursuing the
negative aim of suppressing his childish past. This means that instead of
the Perceiver observer pulling the curtain over Mercy feelings, Perceiver
thought learns rather to think amidst the glare. Let us examine the
implications of following this path.
First, I suggest that the positive teenager is able to enjoy himself. He is
not suppressing his childhood memories, therefore he does not have to
avoid mental contact with strong emotions. Instead of trying to remain
„cool,‟ he can have fun, laugh, giggle, act silly, and even hug his parents.
Second, I suggest that he can accept his parents and other authority
figures as real people. As the Perceiver observer awakes from its childish
slumber, it is increasingly able to separate facts from feelings. In particular,
this allows the teenager to make a distinction between Perceiver truth, and
the Mercy people who were the source of this truth. Therefore, he will see
that his parents are neither „gods‟—the fount of all 'truth,' nor „devils‟—the
source of all 'error.' Instead, he can accept that authority figures are people
with their own experiences and their own feelings. He can admit this
without feeling mentally threatened.
Third, he is able to learn from others. This is because interaction with
his parents has taught him how to do this. Initially, he was overwhelmed
emotionally by the status of his parents. But he responded to this
mesmerism by accepting the associated Mercy emotions, gaining
confidence in the Perceiver facts, and separating the facts from the feelings.
These same steps allow him now to go to other experts and to learn things
from them. Not only will he have the tools for learning from authority, he
will also have the desire: His struggles taught him that he needed to grow
up, and showed him that an immature mind has limited content and
stability.
I suggest that these three factors will give the growing teenager a
positive self-image. Rather than suffering from guilt, he will feel good
about himself and his surroundings. Like
the rebel, the growing teenager also
gains mental independence. But he
achieves this freedom through the
positive path of adult thinking, and not
by suppressing childish responses. Like
the rebellious teenager, his childish
memories will also continue to operate
autonomously as a „living‟ mental
network, but the feelings that they
produce will be good ones. This results
from the way that he has treated his
childhood memories. He respected and
accepted the feelings, learned from the
'facts,' and focused upon the positive. As
a result, he will view his childhood, not
as an enemy, but rather as a friend. This
attitude will affect his worldview. In
particular, he will see „the establishment‟ as something friendly and helpful.
Fourth, the growing independence of the teenager will cause him, in a
natural way, to question the 'facts' of his childhood. Like the rebellious
teenager, he also will end up belittling his youth. But, the mental
mechanism which prompts this change in attitude will be different. Rather
than attacking childish feelings in order to reduce them below the level of
his Perceiver confidence, he flexes the „muscles‟ of Perceiver confidence
in order to raise it above the level of Mercy emotion. Instead of saying
“You are wrong” to his parents, the growing teenager says, “I know what
is right, I can do it by myself.”
Fifth, this growing Perceiver confidence will bring the mind of the
teenager into the threshold of uncertainty. But, unlike the rebel, the
growing teenager will not be trapped in confusion. This is because the
extent of his mental uncertainty will always remain limited. On the one
hand, global confusion will be avoided. This is because continuing respect
for parents preserves the emotional foundation upon which childish
'beliefs' are based. On the other hand, any confusion which is produced
will have limited time and extent: Learning Perceiver facts will cause him
to doubt childish 'facts,' but only in the specific area of learning; placing
confidence in these new Perceiver facts will bring this aspect of thought
through the threshold of confusion and back into mental stability. In this
way, he can whittle away at childish delusions one at a time.
Two ways of rebelling from authority:

1. Attack the emotional status of the source of knowledge.
 This creates confusion as 'facts' linked to authorities are doubted.
 Stability can only be regained by submitting to another authority.
2. Use Perceiver logic to evaluate words and deeds of authority figures.
 Confusion is removed by gaining Perceiver confidence in facts.
 Continuing respect for authorities limits the extent of uncertainty.
Finally, the growing teenager will be able eventually to form his own
identity, free of the constraints of childish culture. The previous stage
gradually changed the nature of his thinking. Slowly, blind 'faith' was
replaced by rational facts; step by step, childish assumptions were
transformed into adult thinking. Finally, the sum of common sense reaches
critical mass, and the teenager is able to make a shift from childhood to
adulthood.
Analyzing the behavior of parents can itself help the teenager to
program natural conscience. Remember that natural conscience develops
as Perceiver thought finds repeated connections between cause and effect.
The teen has lived with his parents for years—long enough to experience
similar situations time and again, and to see the long-term consequences of
parental choices. If parents are now experiencing lasting good
consequences, then the teenager can learn which Perceiver rules are worth
following. On the other hand, if parents are suffering painful results, then
Perceiver strategy in the teenager can discover which experiences do not
belong together—this also is a valuable lesson.
How to Avoid Teenage Rebellion

In an earlier section, we looked at parenting suggestions for teaching
the child. I suggest that it is also possible to work out general principles
which can be applied to the teenager, to encourage him either to follow the
path of rebellion or the path of positive growth. Childish training has to
speak the language of the physical body, because the mind of the child is
too immature to handle intellectual content. In contrast, I suggest that it is
both possible and necessary for parents to discuss rules and regulations
with older children. Their minds are sufficiently developed to handle the
content and the interaction is mentally stimulating. However, I suggest that
the way in which parents approach rules is significant and that their attitude
will help to determine the manner in which their children rebel as
teenagers.A We will make two suggestions and then show how these help a
A
Everyone has a free will, therefore there are no guarantees. However, I
suggest that it is possible to improve the odds of success in parenting. I
child to develop Perceiver thinking which includes both generality and

time.
First, there is the issue of consistency. Perceiver thought looks for
connections which are repeated. Therefore, if the Perceiver observer in the
child is to „wake up,‟ connections must exist which are consistent. When
parents use rules to guide their children, then Perceiver thought in their
offspring can look at the emotional memories associated with parents and
discover Perceiver facts. On the other hand, if children are free to do as
they please, or if parental rules are haphazard and inconsistent, then
Perceiver thought in the child more easily remains hypnotized, for no facts
exist in the family which can bring it out of hypnosis.
Paradoxically, this suggests that a child who is not given rules by his
parents will be forced to grow up by rebelling from his parents. This is
because he lacks the Perceiver tools which are required to digest his
childhood memories. If he wishes to grow up, he will have no choice but to
follow the Mercy method of focusing upon the emotional origin of his
childhood 'truth'—his parents—and then rejecting this source. We see this
in today‟s youth. The more liberty they are given, the more they respond
by rebelling from this freedom. Why do they rebel? Because external
freedom denies them mental freedom. Every child, because of his mental
wiring, begins life in emotional bondage. Perceiver thought gives him the
ability to escape this captivity. And, Perceiver thinking requires consistent
rules. This does not mean that any rules will do. Rather, if parental
discipline is to help Perceiver thought in the child to develop, then this
control must be consistent with Perceiver thinking.
Second, there is the question of status. I suggest that parents should not
claim to be the ultimate source of their rules. Suppose that parents give
commands to their children such as: “Do what I say. Obey your father. I
am the head of this house. You are making your mother feel bad.” This
attitude reinforces the child‟s assumption that all 'truth' is based in
important people and teaches him that rebelling from 'truth' means
rejecting the person who is the source of that 'truth.' Guess what these
children will do as teenagers? Rebel.
How to encourage Perceiver thought to develop in a teenager:

 Downplay the emotional status of parents and other experts.
 Encourage Perceiver strategy to develop with consistent rules.
might add: One major factor which we are not analyzing here is cognitive
style. A parent may find himself competing with a child with the same
style, or perhaps suppressing traits in this child which point out his own
personality „warts.‟ Or, when parent and child have opposite styles
(Teacher and Mercy, Perceiver and Server), there can be mutual
misunderstanding.
 Provide safe opportunities for learning common sense.

 Stand aside and let the child learn to think for himself.
On the other hand, suppose that parents base their judgments in some
system of absolutes. This deflects the attention of Perceiver thought in their
children away from a focus upon Mercy people and emotional status and
causes it to search for Perceiver principles. But what if absolutes do not
exist? It does not matter. The point is that a child who is not taught about
Perceiver absolutes will be forced to rebel as a teenager, whereas teaching
about absolutes makes it possible for him to follow an easier path.
Notice the relationship between these two points. Right rules help
Perceiver thought to develop, and resolving the status of parents gets
Mercy feelings out of the way. Following these two principles primes the
pump for Perceiver thought. It can then learn that 'truth' does not come
ultimately from people, but that it is related to repetition and stability.
With this, the child needs a chance to practice Perceiver thinking and
to gain common sense. I suggest that this is provided by a backyard.A In
other words, the child should be
encouraged to observe his world,
explore his environment, experiment
with his surroundings, and observe
results. Perhaps he can learn from the
mistakes of others. It is this
combination of parental absolutes and
critical thinking which will give him
the mental tools for growing up.
But why this indirect route? Why
can‟t parents simply tell their children
how to think? Because that is a
contradiction in terms. Remember that
the goal is to wake up the Perceiver
observer in the child and to teach it
how to think. If parents intrude with
their emotional status, then they will
overwhelm Perceiver thought in the
child and send the Perceiver observer
back to sleep, precisely the opposite of what they are trying to achieve.
Therefore, they must give their children the right mental tools, provide an
environment for learning, and then step out of the way.
Following this path, I suggest, will teach children also about generality.
First, by downplaying personal status, parents show that Perceiver facts are
not based in Mercy specifics. Second, by being consistent, and by teaching
A
We will expand this concept in a few paragraphs.
about absolutes, they introduce their children to the idea of general

principles. And by encouraging active exploration, with an awareness of
consequences, parents help a child to discover Perceiver rules which are
general.
That brings us to the next point. How can parents teach their children to
combine Perceiver thinking with a sense of time? I suggest that the concept
of time, like generality, cannot be taught directly to a child. While parental
discipline can make it possible for a child to learn about the relationship
between rules and time, it is common sense, learned through repetition,
that teaches the actual lessons.A
A rule of conscience which involves time cannot, by definition, operate
immediately. Instead, the action is performed first, and the consequence
comes later. I suggest that this delayed reaction—the vital component in
teaching about time—can be taught through the use of boundaries. A
boundary is a wall set at a distance. It is a line which must not be passed.B
I suggest that the same backyard which allows a child to discover
general principles of common sense can also help him to learn about time
and sequence. If the backyard is surrounded by a fence which must not be
crossed, then it will take time for the child to cross the boundary. C He will
never find himself immediately in forbidden territory. Instead, he must
always go through the permissible to reach the prohibited.
As usual, we find ourselves promoting a concept which has currently
fallen out of favor. However, look at the alternatives. One is the taboo.
This boxes a person in completely and does not permit any freedom of
movement. For instance, political correctness makes it a taboo to raise any
subject which is deemed to be offensive—including the current topic of
boundaries. Similarly, conservatism makes it a taboo to analyze any
experience which is deemed to be immoral. In both cases, there is no
„backyard.‟ Is a conscience that is based in taboos compatible with life? I
suggest not.
A
With a very young child, time is taught through moderate doses of pain
followed by love. As soon as possible, and where feasible, the parent
transfers this responsibility to the environment. Nature, and natural law,
now do the spanking. The parent becomes the interpreter, pointing out
cause and effect.
B
We will see in a later book that a boundary is a Perceiver rule which
permits Exhorter excitement. It does not squelch activity, but rather
channels it.
C
This boundary, set by parents and consistent with the child‟s
development, determines the experiences with which he may experiment in
order to learn common sense.
The other option is total permissiveness. Tear down the walls and let
people go anywhere and do anything. But what happens when there are no
moral walls, and when people are allowed total freedom? We find that all
freedom is lost. Citizens cower behind physical walls, hoping that their
burglar alarms, double-bolt locks, and barred windows will keep out the
savages. This also is only an approximation of life. A
Does this mean that the child should be given some freedom in all
aspects of life? No. Only in areas where there are limited painful results
which are not instant. For example, a child cannot be allowed to run
partially on the freeway, or touch part of a hot stove. B This is because in
those areas there are painful consequences which are both instant and
permanent—there is no „backyard.‟ However, I suggest that if a „backyard‟
can be constructed, within boundaries, then it should be.
Boundaries teach about time by developing conscience—the child who
goes beyond the permissible enters into the forbidden. I suggest that it is
also possible to teach the same lessons through patience. Here the child
reaches the desirable by going through the uncomfortable. This also takes
time. C Therefore, the child should be encouraged to create, to build, to
practice, to perform, and to study. If he completes a task, then he should be
rewarded. Ideally, this reward will come from finishing the job itself—this
will encourage the child to become self-motivated, and not driven by the
approval of others.
This approach also runs counter to current thinking. On the one hand
we have the approach of the welfare state, which feels that it is wrong to
make people uncomfortable: “How dare you place restrictions on your
children or give them conditional acceptance! Children must always be
cherished with open arms.” This sounds loving, but how can a child learn
about time if all of his needs and desires are provided for instantly? How
can he acquire the mental tools which he needs to live in an adult world?
On the other hand, some parents treat their children as little servants
who are meant to be ordered around: “Mow the lawn. Vacuum the rugs.
Clean your room. Do your chores.” If a child is constantly told what to do,
A
Since connections cannot be maintained, we conclude that these choices
are „wrong.‟ From a parenting viewpoint, society is being „spanked‟ by
consequences from natural law.
B
In other words, one does not give the child „a spanking he will never
forget.‟
C
Remember that conscience and patience use the same mental processing.
then his Perceiver observer will never have a chance to wake up. He will
then be forced to rebel as a teenager. A
So what is the proper approach? I suggest that it contains four essential
elements: First, the child is given sufficient freedom to become
emotionally independent from his parents. Second, there are enough
Perceiver rules, containing both punishment and reward, to prime
Perceiver thinking in the youngster. Third, the child has some sort of
backyard in which to play, where he can learn general principles of
common sense, free from the meddling interference of his parents. Fourth,
the child is undergirded by a Mercy foundation of loving acceptance.
This last point is essential. The growing child may be learning to think
like an adult, but he still has the mind of a child, which is built around
Mercy thought and feelings. Therefore, he must feel loved by his parents—
or else his mind will fall apart. And, this love must be expressed in Mercy
language which the child can understand. Talking about love is not enough.
Only personal, caring interaction between adult and child can suffice.
Should this unconditional acceptance extend to all areas and continue
forever? I suggest not. The goal is to help the child to develop Perceiver
confidence, and this cannot grow in an atmosphere of total and unchanging
Mercy acceptance. If „good‟ is always „right,‟ and „bad‟ always „wrong,‟
then Perceiver confidence is never needed. There is a place for conscience,
patience, punishment and reward. Likewise, a time eventually comes when
the maturing individual is ready to emerge from the cocoon of
unconditional acceptance. However, for the child—and for this book—that
step is in the future. We will be discussing it soon enough. Until then, the
child needs to know that he will always be loved and accepted, no matter
what.
Society and the Mental Contradiction

We have examined the mechanisms by which Perceiver strategy in the
growing child divides into the two opposing camps of emotional 'facts' of
culture versus logical facts of common sense, and how this mental
contradiction breaks out into open conflict during the teenage years as the
child tries to grow up and to become an adult.
Society itself is just a collection of ex-teenagers, many of whom are
still trying to rebel from their childhood memories. In the same way that
rebellious teens band together in order to use approval conscience to
comfort themselves, so the ex-teenagers of the world at large use the
A
In other words, deferral of parenting and loving discipline prepares us,
and our children, for brutal beatings from the implacable, impersonal hand
of Nature and natural law.
approval of society to help them cope with any remaining traces of the
teenage mental conflict between logical truth and blind 'faith.'
Ideally, this internal conflict between facts and 'facts' would be
completely resolved during the teenage years and a person would be able
to enter adult life with Perceiver thought fully integrated, undivided by any
no-man‟s land of mental uncertainty. However, I suggest that there are
several factors which conspire to extend this mental contradiction into a
lifelong cold war between truth and 'faith.' Let us examine these points in
more detail.
Suppose that a person tries to resolve the conflict within his internal
Perceiver world by giving in to emotional 'truth' and therefore choosing to
base all of his 'facts' upon a foundation of emotional status. In other words,
he decides to put Perceiver strategy permanently to sleep, as a kind of
frozen statue staring mesmerized at the brightness of Mercy thought.
If the Perceiver observer is always passive, this means that 'truth' will
be 'believed' only if it comes from accepted experts or if it is burned in by
the extreme emotion of agony or ecstasy. Culture will become deified and
the parental gods of childhood, or their substitutes, will remain the
accepted gods of adulthood.
When we refer to people who follow only emotional 'truth,' we
probably think about jungle dwellers living in a primitive, isolated village
at the edge of the stone age. There is some truth to this image. Tribal elders
are obeyed and even worshipped.
Most village behavior is guided by
tribal custom, and culture can remain
unchanged for countless generations.
Traumatic experiences from nature
are a major source of Perceiver 'truth'
and fear of jungle powers, spirits, and
sacred sites determines many
Perceiver 'beliefs.'
However, modern man does not
have a monopoly on common sense and lately we have been learning that
in many ways the so-called primitive tribesmen are not actually that
primitive after all. Tribal elders often have a wealth of common sense in
areas such as herbal medicine and jungle survival.
I suggest that it is pain and pleasure from the physical body which
restricts Mercy emotion in the tribal individual from completely
mesmerizing Perceiver thought. These feelings generate common sense,
for instance, in areas such as medicine and survival. The primitive tribal
member‟s social behavior may be guided completely by culture, tradition,
authority, and fear, but the village in which he lives is also located very
close to the natural world. And, physical encounters with nature and
natural law help Perceiver strategy to learn principles of common sense.
Paradoxically, it is so-called modern man who is capable of becoming

the complete savage devoid of any common sense. This is because the
artificial world of civilization separates man from nature. The pioneer on
the frontier had to plow, plant seed, weed crops, harvest grain, grind flour
and bake bread in order to get food. In contrast, we need only drive down
to the local supermarket and pick up a loaf of bread from the shelf. If the
pioneer wanted a home, he had to cut down trees, saw the logs into timber,
build a structure from the lumber and probably even make most of the
furniture that went into the house. When we need a dwelling, we simply
call up the local real estate agent, look around a little, and then move in.
Similarly, if the frontier dweller wanted entertainment, he had to form an
operetta company and put on his own production of Gilbert and Sullivan.
We reach for the remote control and turn on the tube. In area after area,
modern man lives without ever encountering natural law or needing
common sense.
The result is that for the first time in
history, it is possible to put Perceiver
thought completely to sleep with the
reasonable assurance that nothing will
wake it up from its dreamy slumber of
hypnosis. Anything we want can be had by
asking the right person. There is no need
for common sense.
As long as we all retain a veneer of
common sense, then everything appears
normal. However, suppose that the
trappings of modern civilization are
combined with the icons of traditional culture. Generally speaking, this
step does not add the common sense of the past to the rational thinking of
the present. Instead, the hypnotism of traditionalism completes the
mesmerism of consumerism. The Perceiver observer thus becomes doubly
asleep, almost impossible to wake.
For instance, what happens when the modern North American „Native
Indian‟ tries to rediscover his culture? His ancestors had common sense;
they required it in order to survive in nature. He has no need for any of this,
especially if he can live on government handouts. Moreover, the
technology which he enjoys is the product of Western scientific thought—a
way of thinking which is not part of his history. Therefore, when he goes
back to what he thinks is his ancestral culture, chances are that he will
choose the worst of the white man‟s world, and combine it with the worst
of his own—he adds the childishness of native magic to the idiocy of the
Western consumer society.
Add the intensity of religious feelings and the power of modern
weapons to this mixture and the outcome can only be described as
explosive. For example, suppose that a religious expert tells a modern
'believer' that he will be translated instantly to paradise if he blasts himself

and others to smithereens as a suicide bomber.A How is the „traditional,‟
„civilized‟ youth supposed to reject this hypnotic suggestion? He has no
common sense upon which to fall back—to break him out of his mental
trance. Rather, his experiences indicate that all mental, physical, and
spiritual desires are supplied by people and institutions with emotional
status, be they preachers, rock stars, movie actors, chain stores, temples,
teachers, doctors, or fast food outlets.
We have looked at resolving the conflict between facts and 'facts' by
filling the internal Perceiver world entirely with emotional 'facts.' Let us
look now at the other alternative of following Perceiver logic all the way.
In this case we will wake the Perceiver observer up completely and never
allow him to doze off or go to sleep. This is not a simple process; it
involves bringing Perceiver thought to life gradually in one area after
another. And, waking up the Perceiver observer is only half the battle.
Often it is not immediately obvious which experiences really do belong
together. Life contains many intermediate results which appear to be final
but which are in fact only temporary. For example, suppose that I eat a
whole box of chocolates. First comes the pleasure of cocoa butter rolling
across my tongue. This obviously is the initial Mercy experience—the
„bait.‟ But what is the final result? Is it the heavy feeling in the stomach
that comes from eating too much chocolate? Or is it the acne which breaks
out on my face? Or the roll of fat which develops around my waistline?
Needless to say, the final result is generally the last to emerge, and this
connection obviously will not be discovered unless one allows sufficient
time for temporary results to fade away and the permanent state to
emerge.B
The „cold war‟ of Perceiver thought:

 Our physical bodies stop us from totally obeying emotional 'truth.'
 Feelings of guilt and failure limit our use of common sense.
A
If blowing yourself and those around you to pieces in defense of the
'faith' leads instantly to heavenly paradise, then one would think that
religious leaders who teach these principles would be the first to practice
them. Certainly they would also want to participate in the promised
blessings.
B
One can learn a lot, in this regard, from parents who are unworthy of
respect. Obviously, long-term results in some way were bad, or they would
in contrast be worthy of honor. What happened? Asking, and then
answering this question not only diminishes the emotional glare of parental
memories, thus lifting hypnosis, but it also teaches Perceiver strategy how
to think.
Once a long-term Perceiver connection has been discovered, the battle

is still not over. Now the challenge is for Perceiver strategy to gain
sufficient confidence to hold on to this connection in the midst of the glare
of the Mercy „bait.‟ For instance, as far as chocolates are concerned, one of
the most lasting Perceiver connections is probably the relationship between
chocolate and fat. Heavy feelings in stomachs pass, acne clears up, but fat
stays around—and I do mean around.
Suppose that Perceiver thought manages to believe in the connection
between „chocolate‟ and „fat‟ at all times except when I am holding a
morsel of melting love in my trembling hands. Conscience will have no
effect on either behavior or weight gain because, at the precise time when
it is needed, it is inactive. At the very instant that Perceiver strategy should
be asserting belief, at that split second it is mesmerized by the emotion of
the moment.
Unfortunately, the problem is worse than that. The level of Perceiver
confidence may be insufficient to change behavior, but it is strong enough
to induce feelings of guilt. Once the episode of sensory gratification has
passed, then the level of feeling lowers to the point at which Perceiver
strategy can begin again to operate. The emotional glare of the moment has
faded, the Perceiver observer snaps out of its trance, discovers that Mercy
strategy has identified with the forbidden fruit and then begins to insist
with great certainty that Mercy thought will also identify with the
conclusion of fat.
Therefore, I suggest that a partially functioning conscience is actually
worse than no conscience at all. Without an operating conscience, one can
at least enjoy the chocolate until the fat appears, but when conscience
works part of the time, then the mental misery starts almost immediately,
long before any physical discomfort arrives on the scene. Unfortunately,
Perceiver confidence can only be gained gradually, which means that
conscience is capable of making me miserable for a long time before it
succeeds in changing my behavior.
This leads us to the following paradox. Some time ago, I suggested that
mental „life‟ was constructed out of the building blocks of conscience.
Now I am suggesting that when conscience appears, it usually starts by
making me feel miserable. Does this mean that I must go through mental
misery in order to find „life‟? Yup! What type of answer did you expect
anyway? All I am saying is that the structure of our mind forces us to
finish our vegetables before eating dessert. Ah, you thought that this book
would show you a shortcut to mental maturity. I suggest that there are no
shortcuts—only detours.
What is Me?
We saw that the external world usually stops Mercy emotion from
completely overwhelming Perceiver thought and common sense. This is
because the mind is encased in a physical body which uses the carrot and
stick of pleasure and pain to encourage us to develop some common sense.
In contrast, when Perceiver confidence is being used, then it is the internal
world which generally prevents Perceiver logic from being followed
completely. The operation of incomplete conscience and the consequent
feelings of guilt tend to discourage even the strongest individual from
following common sense to its logical conclusion. The reason is that guilt
disturbs my internal sense of identity—it attacks me.
What is me? Let us see if we can provide an answer to this question. So
what if generations of philosophers have banged their heads senseless
trying to determine the answer.A Maybe our model of the mind will give us
the key to unlock the door even to the riddle of self-identity.
However, before we start, there is one more option which we need to
examine. We have assumed that teenage conflict between blind 'faith' and
common sense needs to be resolved. Why not leave things the way they
are? Why not just divide all of life into two different spheres, one ruled by
Perceiver logic and common sense and the other under the domain of
emotional 'facts' and blind 'faith'? If we could all agree where the lines are,
then we might be able to help each other ignore the fact that Perceiver
thought in all of us is split in two by the mental trenches of the threshold of
uncertainty.
I suggest that this is the response taken by today‟s society. In almost
every arena of life, mental activity is cut into two mutually incompatible
spheres by a line which separates the subjective region of emotional 'facts'
and personal feelings from the objective side of common sense. Here are
some examples of splits between 'facts' and facts: religious and secular,
home and work, private life and public life, personal and professional, art
and business, culture and economy, beauty and utility, social sciences and
natural sciences, love and self-interest, duty and selfishness, nationalism
and economics, socialism and capitalism. All of these pairs of terms
describe some arena of society in which two opposing forces are fighting
each other for control of some area of mental „land.‟ One side is emotional
and determines 'facts' by strong feelings, the other leans upon common
sense and places rational, cold logic in charge.
A
I suggest that the philosophers failed because their assumptions led to
faulty questions. But doesn‟t philosophy begin by questioning all
assumptions? It tries, but I suggest that there is one major assumption
which never is questioned. We have discovered that over 90% of historical
philosophers appear to have the cognitive style of Facilitator. In other
words, philosophy assumes that Facilitator thought can, by itself, come up
with a universal theory. But it appears that this is a logical impossibility. In
essence the reason is as follows: You cannot explore a „land‟ by using a
mental „car‟ which is only capable of traveling between existing locations.
Subjective Objective
Three solutions to the split between logical facts and emotional 'truth.'
1. Follow Mercy emotion: Make gods out of your ancestors. Follow an
absolute dictator.
2. Use Perceiver logic: Learn to think for yourself. Search for principles
of cause and effect.
3. Do nothing. Accept the internal contradiction as a part of culture.
 This is the method practiced by Western society.
Oh no. Here we were about to start on the imposing subject of self-

identity and I opened yet another can of worms which is just as big if not
even bigger. Fear not. As your tour guide, I told you that the path would
contain interesting sites. Now don‟t complain when we do find something
that is worth checking out. Remember when we encountered the seemingly
insignificant topic of time-based objects? Hidden within that innocuous
connection was the whole concept of conscience. I suggest that we have
stumbled across another treasure trove. Except, this is a double mother
lode, containing two fundamental issues: personal identity, and the modern
split between various forms of objective and subjective. I suggest that these
two topics are extensively related, and that an adequate understanding of
these issues will give us the mental tools which we need to handle many of
today‟s crucial problems.
Objective versus Subjective

Let us start our analysis by examining some of the implications of a
societal split between objective and subjective. After this, we will look at
the two forms of conscience which result from this split. Finally, we will
see that our discussion of conscience is actually the connecting passageway
which leads to the issue of objective and subjective identity.
It is natural for a society to create a permanent split between emotional

'truth' and logical truth. Thanks to environment, parenting and schooling,
youngsters can acquire a substantial amount of common sense without ever
having to apply any self-initiated effort. Likewise, children naturally
develop respect for the 'beliefs,' customs, institutions and role models of
their society. But, because this mental development is motivated by others,
individuals generally stop learning once the pressure is removed.
Whenever society allows them to „graduate,‟ they rest on their laurels,
accept the existing mental splits, and begin „living.‟
Let us look more closely at what is often so easily accepted. A
permanent schism between objective and subjective, spreading through all
of society, is like the wall of a freezer separating the frozen interior of
'truth' from the warm exterior of common sense. As long as this insulated
barrier remains intact, the Perceiver observer will be awake on one side,
and „frozen‟ on the other. If every member of society possesses the same
mental „deep freeze,‟ then there will be a minimum of mental confusion,
because each individual will know exactly what type of Perceiver thought
applies where.A
This unity of thought creates a high level of personal comfort. It
happens because a division between objective and subjective destroys
Perceiver ability to sense similarity, and in this way it „bombs‟ unwanted
conscience or guilt. How? We know that no Perceiver information can
cross the threshold of uncertainty intact: A fact simply cannot coexist with
a 'fact'—the one eats up the other. If there is a wall which Perceiver
information cannot pass, then conscience also cannot cross the barrier, for
conscience is a Perceiver connection between cause and effect.
Contradiction is thus not sensed; conviction is therefore not triggered. The
human mind can in fact tolerate extensive inconsistency—between
objective and subjective thought—without any feeling of guilt.
This dividing wall between objective and subjective allows „modern‟
man, for instance, to handle oxymorons such as smart bombs, street-
fighting video games, television sitcoms, and rock music concerts—
without guilt. In each case, there is a stark contrast between the destructive
childishness of the subjective component and the advanced state of the
objective medium. Think for example of the complexity of today‟s
personal computer. Now compare that with the primitiveness of hand-to-
A
This consensus appears to be present in western society. For instance, the
secular world knows and recognizes its essential nature as non-religious;
western religions, in contrast, know that their mission centers around
„spiritual salvation.‟ Both elements, therefore, accept the primary
distinction between religious and secular—their faith is identical in this
aspect of „subjective versus objective.‟ A similar unity of thought seems to
exist elsewhere.
hand fighting. Most video arcade games combine the two. And no one
feels guilty.A
I mentioned earlier that mental „life‟ comes from an internal structure
which includes Perceiver, Server, Teacher and Mercy participation. Two of
these mental strategies—Perceiver and Server—work with structure and
confidence, while the other two—Teacher and Mercy—operate with
feeling and substance. Without structure, life blows up; without feeling, it
dries up.
A split between objective structure and subjective feeling, however,
separates structure from feeling. The objective preserves structure by
suppressing feeling, whereas the subjective protects feeling by
mesmerizing structure. And, all of it is locked firmly in place by a strong
collective, societal desire to avoid guilt.
This means, among other things, that mental life, to maintain itself,
must violate and in fact destroy the division between objective and
subjective. Society in turn, to avoid guilt, must not only uphold but also
remain unconscious of the schism.
How do we handle these contradictory requirements? Through the use
of technology. The same implement can be analyzed objectively by one
individual and enjoyed subjectively by another—one man‟s tool is another
man‟s toy. This creates an external link between objective and subjective
thought. The factory builds an object with external structure, and the
consumer uses this object as a framework for subjective feelings. The
internal division between objective and subjective remains intact.
Objective Subjective
Development Enjoyment
For example, science is rooted solidly in objective thought. However,

scientific principles lead to new technologies, which allow us to build
gadgets such as stereos, televisions, and computers. These pocket wonders,
which began life in the realm of the objective, are used now to entertain us
within the arena of the subjective. The average teenager, for instance, does
not view a computer as a tool of research. Instead, for him, it is a toy for
playing games.
A
Eventually, feelings of guilt do get through, and I suggest that this is one
major cause of the low self-esteem which so many of us feel today.
The same process can operate in reverse. Human thinking, for example,
has always been considered as part of the realm of the subjective. However,
with the advent of brain imaging technology, our very thoughts have
become the topic of objective research.
The history of western civilization shows that this mixture is rather
explosive. On the one hand, we want mental life. Therefore, we continually
develop new technologies which allow us to bridge the gap between
subjective and objective. On the other hand, we want to avoid triggering
feelings of personal inadequacy. Therefore, we reinforce the mental
divisions between subjective and objective, and suppress those who either
question or discuss the faultlines which pervade our existence.
Approval and Natural Conscience

Continuing now with our quest for life, we have seen that emotional
'facts' and logical facts are mutually incompatible. Building up the one will
automatically tear down the other. This is because the Perceiver observer
cannot be both asleep and awake at the same time. A We have also found
out that these two types of facts lead to two different forms of conscience:
Emotional 'facts' create approval 'conscience,' while logical facts build
natural conscience. If there is an irreconcilable conflict between 'facts' and
facts, then one would expect a similar incompatibility between approval
'conscience' and natural conscience. I suggest that this is precisely what
does occur.
Approval Natural
The main
difference between Conscience Conscience
natural conscience
and approval
'conscience' is that
the former is based
in the „hardware‟ of
the natural world
while the latter
comes from the
„software‟ of
people. B This has several consequences. First, the rules of natural
conscience do not change, because they are rooted in hardware. The law of
gravity, for example, does not vary from day to day. It keeps on operating
A
Here is a piece of neurological trivia. Did you know that dolphins can
sleep with only half of their brains at a time? While one side is asleep, the
other half is still awake.
B
I told you, earlier, that we would expand our definition of approval
conscience. Here it is.
single-mindedly everywhere and „everywhen‟ I go. In contrast, the

opinions of people can and do change—they come from the software of
situations and feelings. Humans learn, forget, make mistakes, get bored, or
find something else that is more exciting. They may give me approval
today, but who knows what they will do tomorrow.
I suggest that this dichotomy is augmented internally. With emotional
'facts,' it is the one most emotional Mercy experience which determines
'belief.' Change that one situation and 'belief' alters as well. This principle
is exploited, for example, by the advertising that presents itself on our
television screen and by the junk mail which lands every day on our
doorstep. Everywhere, advertisements bombard our senses with new eye-
catching emotional gimmicks which try to make them the source of our
'facts' and our 'beliefs.'
On the other hand, logical facts, by their very nature, are stable and
unchanging. Perceiver strategy looks for connections which do not vary—
solid anchors which can help Perceiver thought to ride out the emotional
waves of everyday experience without being shaken. Obviously, any
system of thought which has this type of mental foundation will tend to be
stable.
Second, not only do peoples‟ opinions change, but people themselves
are finite creatures with limited knowledge and awareness. A In order for
other individuals to pass judgment on my behavior, they must know what I
am doing and thinking. If they are not aware, then they cannot judge.
Therefore, approval conscience can only affect public behavior. It can have
no influence over thoughts and private actions. This means that under
approval conscience, a person will not feel guilty. Rather, he will be afraid
of being caught. A mental Perceiver connection which disappears when
people are absent is not very solid, and neither is approval conscience.
Natural conscience, in contrast, has a dogged persistence. Like a
shadow, it never leaves. Jumping off a cliff, for instance, makes my body
A
Here I am linking emotional 'facts' with approval 'conscience.' This is not
totally accurate. Strong emotional experiences can come from nature as
well as from people. The combination of emotional 'facts' and natural
feedback creates superstition. However, I suggest that superstition is
mentally unstable. Eventually it will resolve itself either into natural
conscience as links between cause and effect are determined more
accurately or else into spiritism as natural events are clothed with the
personality of imaginary „persons.‟ The superstitious individual will often
end up feeling that „someone‟ is out to get him. He will think that this
imaginary „person‟ also has limited awareness and possesses opinions
which can be altered.
go splat regardless of whether others are watching or not. Even if I know

that no one else will ever find out, nature knows, and nature punishes. A
These two factors are responsible for keeping approval conscience and
emotional 'truth' together, and for combining common sense and natural
conscience with Perceiver confidence. On the one hand, because people
have limited knowledge and awareness, approval conscience can never
provide the repetition and stability which is needed for Perceiver
confidence to develop. Instead, approval always remains dependent upon
the specific Mercy experience of a person being either present or absent.
On the other hand, the predictability of natural law builds Perceiver
confidence and the inevitability of natural cause and effect discourages
people from using approval to meddle with the laws of nature.
Before we go on, I should clarify a potential confusion. Conscience is a
mental construct, in which Perceiver knowledge integrates emotional
Mercy memories. Approval and natural feedback, in contrast, are both
external results. Approval or disapproval is a reaction which I receive from
another external person; natural feedback is a result which occurs
externally, in the physical world. Approval conscience is the mental system
which results from the external reactions of people. Because approval is
dispensed by beings who are weak, limited, and uncertain, approval
conscience itself tends to be weak, limited, and uncertain. If approval
conscience wants to overcome these limitations, then it has to define a new
type of human who is not weak, not limited, and not uncertain. Who or
what is this? We will answer that question later on. Right now, I want us to
remember two points: First, conscience is internal whereas approval is
external. Second, people are limited, therefore approval conscience is also
limited.
Natural feedback comes, like personal approval, from the environment.
But, unlike personal approval, natural feedback operates consistently.
Therefore, this external foundation can be used to build a more stable form
of internal conscience. This does not mean that natural conscience is
always stable. If the mind crumbles, then it also will become uncertain. But,
the external foundation upon which it was originally constructed is
inherently more solid than the external foundation holding up approval
conscience. Even if the mind crumbles, the outside world around it remains
a stable source around which thinking can be rebuilt.
It is possible to build a hybrid conscience which mixes approval with
natural law. As an example, let us look at the rule “If you take a cookie,
then you will get a spanking.” The „bait‟ of „eating the cookie‟ has to do
with natural law. My mind and body are wired up in such a way that baked
dough in my mouth produces pleasant sensations. The spanking, in contrast,
A
Or in parenting language, it „spanks.‟
comes from people; it is a practical form of disapproval. A If mother does

not know about my crime, then I will not be punished. Even if mother does
find out, she may change her mind and decide not to punish me.
I suggest that mixing natural feedback with approval generates a
conscience which fades in and out. For instance, the taste of the cookie is
based in natural feedback; this sensation is always present. Therefore, the
„bait‟ will be stable. But, the punishment comes from mother, who may or
may not be present. Therefore, the mental „hook‟ will be unreliable. As a
result, the emotion associated with eating a cookie will vary all the way
from good to bad, depending upon mother‟s location and knowledge.
Again we have the problem of a statistical connection between offense and
punishment.
Natural conscience and Approval conscience are incompatible.

1. Natural conscience is rooted in „hardware.‟
 It operates at all times and cannot be altered.
2. Approval conscience is the result of „software.‟
 Others must know to disapprove, and opinions can be altered.
Conscience which mixes natural result and approval will be unstable.
 Desire will depend upon the presence or absence of people.
 There will always be temptation.
A
Yes, the spanking also involves physical pain and pleasure, just as eating
the cookie does. However, the taste of the cookie does not depend upon the
opinions of other people, whereas the intensity of the spanking is very
definitely dependent upon the opinion of my mother. As long as my taste
buds are reasonably healthy, the connection between „cookies‟ and „tasting
good‟ is always present. On the other hand, the link between „mother‟ and
„spanking‟ may be less certain.
Most traditional rules of conscience counterbalance a „bait‟ rooted in

natural pleasure with a „hook‟ based in disapproval.A I suggest that this is
why people generally consider conscience to be „the little voice that stops
me from having fun.‟ The „fun‟ comes from natural pleasure, whereas the
„little voice‟ reminds
me that someone might
? dispense disapproval.
With this type of
arrangement, I suggest
that temptation will
always be present.
What is temptation?
Let me suggest a
simple definition:
Temptation is the
mental feeling that
results from combining
a „bait‟ which is always
present with a „hook‟ that is sometimes present. This makes it possible to
enjoy the „bait‟ without getting caught by the „hook.‟ With this
combination, the mind will not try to avoid the „bait.‟ Instead, it will
attempt to take the „bait‟ while avoiding the „hook.‟ In other words,
thinking will center on ways of having fun without getting caught. Instead
of avoiding the cookie, I will ponder how I can take the cookie and avoid
mother.
What produces an uncertain „hook‟? Let me review. First, the bad
consequence upon which the mental „hook‟ of conscience is based may be
statistical. Second, mental knowing can be inadequate; the consequence
itself may be definite enough, but my knowledge of it is not. Third, the
consequence may be a form of disapproval from people, who, by nature,
have limited knowledge and awareness. I suggest that any of these three
situations will create a form of conscience which is plagued with feelings
of temptation.
Let us see now if it is possible to alter hybrid conscience. Examine the
rule: “Take a cookie and you will get fat.” In this case both cause and
effect come from the natural world—both involve facts and not 'facts.'
Eating too much will make me fat regardless of whether my indulging is
seen by others or not. I suggest that this combination can move beyond
temptation, because the consequence is always and irrevocably present.
A
Remember that the „hook‟ is not the same as the punishment. Rather, the
„hook‟ is the mental image of impending punishment. Similarly, the „bait‟
is a mental picture given substance by external reality.
With sufficient Perceiver confidence I can pass the chocolate store without
pangs of agony.
However, suppose that we modify this rule further: “Take a cookie and
you will get fat and others will think that you are ugly.” We are now back
to a mixture of natural and approval 'conscience.' A Even though „getting
fat‟ is the result of natural law, the bad Mercy emotion comes not from the
obesity itself, but from the disapproval of people. This type of rule will not
stop me from eating. Rather, it will encourage me to hide my fat by
wearing loose clothing, to avoid disapproval by choosing the company of
other fat people, or to echo disapproval back to those who make
disparaging comments about my weight.
I suggest that it is possible to combine approval 'conscience' and natural
conscience under one circumstance. The problem with approval
'conscience' is the changing opinions and the limited awareness of people.
Suppose that approval or disapproval came from a person who did not
change and who saw everything, including my thoughts. If this type of
person existed, then approval 'conscience' and natural conscience would be
compatible.
While the content of approval and natural conscience would now be
compatible, we still would have the underlying contradiction between
emotional 'facts' and logical facts. However, at least the focus of the battle
would change. This paragraph may seem somewhat theoretical at the
moment, but keep it in mind. We will study it in depth in the next volume.
The Rule of Law

We have looked at ways in which parents can stimulate the
development of Perceiver processing in the young child. We also presented
some parenting tips for developing this kind of thought in the maturing
teen. I suggest that it is also possible to set up an environment which
encourages adults to use Perceiver thought.
But why do we have to use an indirect approach? Why not just teach
Perceiver thinking? Because, as I mentioned before, that is a contradiction
in terms. Direct pressure overwhelms the Perceiver observer and creates
emotional 'truth,' precisely what we are attempting to avoid. Therefore, we
can only plant the seed, water the soil, and hope that Perceiver confidence
and thinking will somehow grow.
So how do we create an environment which encourages Perceiver
thought? In essence, we set up roadblocks which frustrate the use of
emotional 'truth,' and which uphold the application of Perceiver confidence.
A
You can tell that we are back to approval because opinions on obesity
vary between time and place. In some societies, being „pleasantly plump‟
is regarded with favor.
Remember, though, that we are dealing now with a society of adults—they

are capable of using Perceiver logic. Children started out with emotional
'logic'—there was no choice. Therefore, they needed special situations
which allowed them to operate under emotional 'truth,' and which helped
them to develop adult thinking so that they could enter adult society.
Grown-ups, in contrast, are capable of both learning and practicing
Perceiver thinking in the real world.
Note that this puts a different slant on the label of „child‟ and „adult.‟ In
today‟s society, a child is accepted as an adult when he reaches a certain
biological age, regardless of his mental maturity. I suggest that a child
becomes an adult, rather, when he has gained the mental ability to act and
think like one. When all people in a society are maturing at similar rates,
then it is possible to pretend that biological age is related to mental
maturity. But, if one is to compare so-called adult society in dissimilar
places such as Africa, Asia, Eastern Europe and North America, then I
suggest that one must take into account the fact that age and adulthood are
not necessarily related.
As before, I would like to make two major suggestions, one related to
the fact that conscience involves time, and the other linked to its
relationship with generality. We will start by looking at time, and then this
discussion will lead naturally to generality.
I suggest that the connection between rules and time can be taught to
adults through opportunity. An opportunity is a result which can be
achieved by performing some action—over time. It is not an instant
payback. Rather, it is a matter of sowing and reaping. The United States,
for instance, has often been called „The Land of Opportunity.‟ The
„American Dream‟ itself is based in opportunity: Work hard and you will
be successful. On the whole, there is some validity to this „American
Dream.‟ At time of writing, the United States is the world‟s richest nation
and its only superpower. Yet, when we look at American society, we find
that this paradise is often blighted with crime and poverty. Why? I suggest
that it is because the American system does not distinguish between
various types of opportunity.
Suppose, for instance, that I come
across a beautiful leather jacket. Here is an
opportunity: I can steal the jacket and make
it mine. But, let us analyze the type of
mental circuit which is driving this behavior.
It starts with a Mercy experience, involving
me and the lovely leather jacket in close
proximity. This situation is associated with
a strong emotion—I want that jacket. If Perceiver confidence is weak, then
the feelings of the event will mesmerize Perceiver thought into 'knowing'
that me and the jacket belong together. This emotional 'truth' will override
any other Perceiver facts about connections between people and objects. In
other words, I will see it, 'know' that it is mine, and take it without feeling
any pangs of guilt, even though it does not belong to me. On the other hand,
if my Perceiver observer is awake, then it will look for a permanent
connection between object and person. I will see the jacket and think, “Oh,
someone left their jacket here. Let me see if I can return it to its owner.”
If our goal is to encourage Perceiver confidence and to discourage
emotional 'truth,' then we will try to uphold ownership and prevent theft.
Adults will band together, accept the principle of ownership, agree to
respect the private property of others, and punish those who take objects
which do not belong to them. This is the foundation for government law.
Suppose that someone does steal the jacket. How should society
respond? It should help the offender to learn Perceiver confidence. A Is this
lesson taught by putting a person behind bars? No. Locking up the criminal
teaches him that bad Mercy experiences should be blocked off, because
society regards him as a „bad experience‟ and it has quarantined him. This
is how Mercy thought responds to pain when it is totally free of Perceiver
rules; it is the path of „multiple personalities.‟ Is it necessary to lock up
some criminals? Yes, this is society‟s safety valve for extreme crime, just
as multiple personalities are a mental safety valve used by children who are
subject to extreme abuse. But it should not be the normal response, just as
people with multiple personalities should not be regarded as typical
humans. Instead, the goal should be to teach the criminal how to pursue
opportunities which are based in Perceiver logic.
That brings us to our second type of opportunity. This is the concept of
creating wealth for myself—in place of appropriating that of others. When
we examined principles of childhood training, we saw that parents could
only provide the environment for Perceiver thought. This milieu created a
mental vacuum which drew into itself the contents of common sense.
Where was this common sense learned? In the real world. Similarly, I
suggest that government—the „parents‟ of adults who live under it—
cannot teach common sense. Instead, it can only create a climate within
which opportunity and common sense may grow.
How to teach time-oriented Perceiver thinking to a group of adults:

 Permit opportunities that require Perceiver confidence.
 Squelch opportunities that do not need Perceiver confidence.
 Step out of the way and allow society to guide itself.
A
I suggest that restitution can play a major role in lesser crimes. If a
person must repair the damage that he has done, or pay for the goods
which he has stolen, then he learns that every opportunity carries with it an
associated cost.
This is what the average businessman will tell you. What he wants is a
stable regime that protects private property without stepping in and taking
his wealth away, and that gives him the freedom to pursue opportunity
without removing this permission later on. The government creates the
climate. He creates the wealth.
If this system is to work, then I suggest that there are
a few other types of opportunity which need to be
eliminated. One is the opportunity of government to take
wealth from the individual. When a person or company
is making money, the temptation (remember that word?)
is for government to step in and to demand an extra
share of the riches. Those who try to pursue
opportunities in third world countries will tell you that
this type of political opportunism does not encourage the
creation of wealth. I suggest that the underlying problem
again is emotional 'truth.' The emotion of seeing wealth
overwhelms Perceiver thought in the government
official and causes him to 'know' that he and some of
that wealth belong together. This produces an economy
based in bribery and corruption. It may be as blatant as „officials‟ manning
roadblocks and demanding money from passing cars, or it may come in the
more subtle form of encouraging some business venture and then changing
the regulations afterwards.
But, how did we get into a discussion on economics? Ah, that is the
mystery of capitalism: “Give people the freedom to pursue opportunity and
they will create the most marvelous economy that you have ever
imagined.” Why? The average free-enterpriser does not know. He simply
repeats the mantra, “Freedom creates work.” A In essence, if a political
vacuum is created which is consistent with Perceiver confidence, then this
vacuum will be filled by the common sense of a modern economy. Is a
modern economy based upon Perceiver confidence? Very much so. People
interact on the basis of contracts—stable Perceiver rules which guide their
behavior, regardless of individual experiences. They trade by using money,
a factual way of comparing the value of one object with that of another.
And, businessmen always talk about confidence in the economy, especially
when they confront emotional storms of economic uncertainty. How and
why does business work? We will study this question later when we
A
Notice how technology is being used to build an external bridge between
subjective and objective. Modern transportation, communication and
production provide the external infrastructure which makes capitalism
possible. This external network acquires „life‟ as people get subjectively
involved. Meanwhile, mental connections between subjective and
objective remain unanalyzed, reduced to the level of platitudes and mantras.
examine Contributor thought. For now, notice that whenever a vacuum

exists which is consistent with rational thinking, it is filled by something
which follows common sense and which functions fairly well. A
Unfortunately, none of this amazing stuff
will work unless two more opportunities are
stifled. The first is the opportunity of
physical force. Suppose that I am a one
hundred kilogram „gorilla‟ and I happen to
see a fifty kilogram weakling wearing a
brand new pair of runners—in my shoe size.
Here is an opportunity. I can force him to
give me the runners. Or, suppose that I am a
fifty kilogram weakling with a gun who
happens to see a one hundred kilogram
gorilla with a nice pair of runners—also in
my shoe size. Now the runt has the force:
“Bang, bang, you‟re dead. Thanks for the
runners.”
Why do teenagers kill each other over a pair of shoes? Because,
modern man with his civilization is capable of becoming a total savage,
with a mind completely governed by emotional 'truth,' where „might makes
right.‟ Notice the logic. With emotional 'truth,' the biggest emotional
experience defines the 'facts.' Therefore, if I am a bully with big muscles or
powerful weapons, then my importance defines Perceiver 'truth.' When you
and I happen to meet, then my emotional status will convince my Mercy
thought that all experiences center around me, and my Perceiver observer
will be mesmerized by this emotion into 'believing' that you, me, and your
possessions all belong together—under me. Within my mind, you cease to
exist as a separate entity, and because I have the physical force, I can beat
you up, or put a bullet through your head. Will I feel guilty? No, because I
define 'truth.'
So, how should society respond to savages such as these? Should we
„lock them up and throw away the key‟? No. I suggest that this reaction
reinforces their existing primitive mindset. Why can they murder without
giving it a second thought? Because Perceiver mode, the observer which
produces the „second thought,‟ is completely mesmerized by the emotions
of the moment. Therefore, if society lets them „rot behind bars,‟ then it is
confirming to these criminals that bad experiences can be blocked off
permanently without a second thought.
A
I am not suggesting that capitalism is the complete answer. This is
because it deals only with physical wealth. However, within its realm of
expertise, it has performed better than any of the alternatives.
If incarceration is not the answer, then what about re-education? If we

train them, then they should see the error of their ways and reform, right?
Wrong. You see, they really are savages, and words mean nothing to them.
Instead, the only language which they understand is brute force. If we want
to communicate with them, we must speak in terms of force.
Ah, what we need then is boot camp. Treat them like the marines: “Yes,
sir! No, sir! I will polish my boots and do four hundred more pushups,
Sir!” While this approach may have some benefits, I suggest that it also
suffers from a fatal flaw, because it is based in the concept that „might
makes right.‟ The fundamental problem is that the Perceiver observer in
the criminal is totally mesmerized. That is why he has no conscience. Boot
camp replaces one hypnotic master with another, but leaves Perceiver
thought hypnotized.
I suggest that the solution involves the natural world and common
sense. Send the criminals to a wilderness camp where they have to face
natural foes. Or, put them on a sailing ship where they must learn to battle
wind and wave. Give them a positive goal—something they can build, or
some place that they can reach. A Give them a „backyard‟ where the true
enemy is their lack of Perceiver knowledge and confidence, and not the
presence of some Mercy person. That will teach common sense and natural
opportunity. These types of rehabilitation programs do exist and the
evidence suggests that they are successful.B
A
Robert Hughes, in his book The Fatal Shore, analyzes the British prison
colony of Australia, and calls it “the most successful form of penal
rehabilitation that had ever been tried in English, American, or European
history.” Convicts could not only work their way back to freedom, but with
a „ticket of leave‟ could become butchers, farmers and mechanics (Globe
and Mail, August 11, 1997).
B
What happens if there are too many criminals? Then, law-abiding
citizens must themselves emigrate to another society, for their own
personal safety. There, they can build a positive alternative to the brutality
which emerges when lawless men congregate. But what if a country turns
evil and attacks its neighbors? Then a war of self-defense may become
necessary. War is terrible, but at least it tests skills and knowledge, and the
rebuilding which occurs when it is over will teach common sense. One
thinks, for example, of the postwar economic recovery of Germany and
Japan. But what if an evil country takes over? The fall of communism
suggests that even this is not the end, and that rebuilding is still possible.
Let us look now at the second „opportunity‟ which society needs to

stifle if common sense is to emerge. I have suggested that government can
encourage adult thinking by thwarting opportunities which are not based in
Perceiver logic. This ability to thwart opportunities can itself become an
opportunity. The most blatant example is the lawsuit. If you want to get
ahead, sue your opponent—it is the new „American Way.‟ Drag him into
court and convince the judge to block what he is
doing. Better yet, have the court take money from
others—the more the better—and give it to you.
What an opportunity. As for those who prefer more
subtle methods, there is always government aid.A
I suggest that any dependence upon the courts or
upon government assistance promotes childish
thought. This is because government laws are made
and enforced by people. When I pursue opportunity
through the courts or through government programs,
my goal is to influence the opinions of significant
people. In other words, I am attempting to determine
'truth' by manipulating emotional experiences.
Common sense and natural opportunity become side
issues, peripheral to persuading the authorities to see things my way. Why?
Because 'facts' and facts cannot coexist. If emotional 'truth' is lifted up,
then logical facts are automatically suppressed. The result is a government
which carries out exactly the opposite function to that which was originally
intended. Government was supposed to thwart those who followed
emotional 'truth.' Now it is infected with the disease that it was designed to
cure.
I suggest, in fact, that government intervention frustrates natural
opportunity in four main ways. First, it warps the playing field. This is
because there are now two regions of overlapping opportunity—which are
mutually incompatible. One is based in natural law and common sense; the
other is rooted in the pursuit and manipulation of official decision and
legislation. The first uses Perceiver confidence, the second exploits
emotional 'truth.' As we know, these two types of knowing fight each other
within the mind. When they collide, Perceiver thought is thrown into the
threshold of confusion. Imagine trying to follow opportunity when you
don‟t know which facts apply to your particular situation.
A
If government runs a program which is based in natural law, then it can
do a fairly good job. This is because there is enough natural feedback to
limit government interference. One thinks of telephone networks, space
agencies, power grids, and military procurement. However, even here the
tendency is for political manipulation to overturn rational thought.
Second, government meddling adds red tape. Suppose that a person

wants to follow Perceiver logic. It is not enough for him to learn common
sense. In addition, he must memorize hundreds of arcane laws, and run
through scores of byzantine regulations. All of these additional steps have
nothing to do with the opportunity itself. But, if they are not followed to
the letter, then government will step in and thwart the opportunity.
Third, justice is denied to those who need it. Suppose that someone‟s
personal safety or private property is violated. If he goes to court, he finds
himself immersed in an alternate reality where emotional 'truth' is pre-
eminent. And, because 'truth' and truth cannot coexist, Perceiver facts and
confidence will be shoved aside.
Finally, justice is delayed. This is because court cases are prolonged,
and therefore they clog up the system. Why? Because a law system which
pursues emotional 'truth' is a contradiction in terms. Law, by definition, is a
Perceiver belief which applies to many individual Mercy experiences.
Emotional 'truth,' in contrast, roots itself in single experiences and isolated
cases. Therefore, the more that courts and politicians accept emotional
'truth,' the more they have to decide exactly which so-called universal law
applies to each individual case—Perceiver truth is adjusted in the light of
emotional 'truth.' Thus, before a case can even be tried, officials will
determine what evidence is permissible, which rules are pertinent, who sits
on the jury, and so on and so forth. Similarly, before a politician makes a
decision, he will consult with all of his special interest groups.
Before we go on, I suggest that we have just discovered the method by
which a society teaches its citizens that Perceiver rules are connected with
generality—it uses justice. When a person comes before a court or some
other government agency, he loses his individuality. Instead, he is reduced
to another example of „Regulation 37.4, Subsection D.‟ That is what makes
justice work: The same rules apply to everyone. It does not matter who you
are; you will be treated in the same way. This teaches the individual that it
is possible to discover Perceiver rules which are general, and which do not
depend upon specific Mercy experiences. At least, that is what happens
when government is just. But, if the system becomes corrupt, then this
lesson of generality is lost. Rather, people learn that it is the specific Mercy
person and his emotional status which is all-important.A
How can a corrupt justice system or bureaucracy be reformed? Should
the legal loopholes be plugged with more laws? I suggest not. This simply
adds more emotional 'truth' and gives further ammunition to lawyers and
bureaucrats. It falls into the error of thinking that opportunity lies with
government and its regulations.
A
We will see later that it is also possible for government to learn the
lesson of generality too well.
Instead, I suggest that the vacuum should be filled with common sense
and logical thinking. What vacuum? The one that is left when everyone
focuses upon emotional 'truth.' The true opportunity, the true generality,
lies with natural law and Perceiver confidence, and when most people are
concentrating on manipulating man-made systems, then the field is left
wide open for rational thought. There is no competition.
I discovered this principle during my research. I often felt that I was
working within an intellectual vacuum. Why? Because most others were
concerned with people and their opinions, whereas I was a stubborn
Perceiver engineer trying to use Perceiver thinking to work out the facts.
The downside was that I did not have much status—it was appropriated by
others who were trying to be important. The upside was that I generally
found myself working in virgin territory, and I stumbled upon one
discovery after another.
I suggest that justice in government is restored in the same way. In
essence, you ignore the system and you pursue common sense. A You forget
about emotional status and you proclaim the facts. At some point, common
sense will triumph over emotional 'truth.' Why? That is the magical thing
about justice. Eventually it prevails, if given a chance. But why? This is
one of the major questions which we will address later in this book. What
fills the vacuum? I suggest that it is common sense based upon mental
principles of cause and effect.
Do you see why I spent years of my life putting thoughts down on
paper? I want to reform government and re-establish justice. I attempted to
use Perceiver logic within the system and was suppressed. I offered to
teach Perceiver thinking to the average person and was ignored. I tried to
pursue Perceiver strategy as a lifestyle and was stifled. In each case, the
enemy was some form of emotional 'truth.' As a result, no path was left
open to me except that of revolution. Not a revolution of weapons. That
method cannot succeed because it uses force to impose 'truth' upon its
opponents. Rather, I seek a revolution of thinking—a paradigm shift. As
the saying goes, the pen is mightier than the sword.
Note that we have gone beyond capitalism and economics. Capitalism
tells me how to amass external goods. True justice shows me how to
acquire internal riches. History suggests that inner wealth will always spill
over to create external luxury. Similarly, when internal possessions are lost,
then it is only a matter of time before external riches disappear as well.
A
Ideally, the system should thwart those who pursue emotional 'truth,' and
give freedom to Perceiver guided opportunity. If this is not what happens,
then one reforms the system by acting as if it is so. This does not mean
abolishing government. As long as people follow emotional 'truth,'
government is necessary.
What is the ultimate internal possession? I suggest that it is my identity;

it is me. Here, I suggest, is the ultimate opportunity—a chance to go
beyond amassing wealth to becoming wealth. Let us look now at the
process of creating a valuable identity.
ME
We have completed our journey through objective and subjective,
approval conscience and natural conscience, and the rule of law. Now,
finally, let me suggest a definition of me. I hope you are not too
disappointed. Me is simply the set of experiences on which Mercy thought
can continue to concentrate. A My me differs from your me. I suggest that it
is our finite physical bodies which are responsible for this distinction: I
look out at the world through a different pair of eyes than you do; I
manipulate the world with a differing set of hands; my brain and body
occupy a different physical location. You and I may know the identical
facts, have the same understanding and develop similar skills, but try as we
may, we simply cannot be in the same physical space. Whenever we
attempt to bring our bodies too close together they bump into each other
and refuse to move any closer.
Me is the memories on which Mercy mode can continue to concentrate.
The close relationship between our me and our physical body is

illustrated by our behavior. Most of our attempts to change me involve
alterations in our physical appearance: We put on disguises in order to
pretend that we are someone else, we cover up our body in order to hide
who we are, and we go on diets or buy new clothes in order to project a
new image of me.
What, fundamentally, is a physical body? It is just an object. In the
same way that a „car‟ is a combination of wheels, doors, motor and other
„body‟ parts arranged in some specific way, so my physical body is a
combination of legs, arms, head and other body parts arranged in a
particular manner. This
similarity is also evident in
neurology: The same area of the
me =
brain—right parietal cortex—is
responsible for both object
recognition and body
recognition. The same mental
processing which tells me that
?
wheels and doors belong
together in a car also informs
A
Remember, whenever referring to the Mercy experiences of personal
identity, I put the word me in bold case: me.
Me 201
me that legs and arms link together in the human body.

Because our bodies are only objects, we sometimes feel that me is also
nothing more than an object. In response, we generally downplay the
connection between me and my body: The man likes to feel that he is more
than a walking wallet; likewise, the woman does not want to be treated as a
sex object. Obviously, the relationship between me and our bodies must be
quite strong, or we would not feel so driven to assert that we are more than
just our physical bodies.
So, in what way is me more than my body? Let us see if we can piece
together an answer from what we know thus far. First of all, object
recognition, we learned previously, is carried out by an interaction between
automatic Mercy thought and automatic Perceiver strategy. We also
discovered that the internal worlds of Mercy and Perceiver thought use the
same type of processing as automatic Mercy and Perceiver strategies. If the
human body is an object, and if automatic Mercy and Perceiver thought
work with objects, then maybe the „more than just my body‟ part of me
involves the internal worlds of Mercy and Perceiver thought.
Now we know that we must be getting warm, for haven‟t we said that
experiences are pulled into the internal world of Mercy strategy through
the step of identification, and this definitely is related to me. But, we have
learned that the interaction between the internal world of Mercy strategy
and the internal world of Perceiver thought involves all sorts of messy
factors such as confidence, emotion, 'facts,' belief, conscience, and guilt. In
other words, as soon as me moves beyond my physical body and enters the
internal world of Mercy thought, then me encounters all of these weird and
wondrous effects. You can see why we find it so easy to equate me with
our physical bodies? That way we don‟t have to worry about hard
questions such as self-image, identity, and the interaction of me with belief
and conscience. On the other hand, maybe we can beat the philosophers at
their own game and come up with some solid answers. So, if we feel
sufficiently brave, let us take our trusty map of the mind and plunge now
into the caverns of the ego.
ME and Mercy Identification

We begin with another look at identification. When I identify with
some experience or situation, I am acting, I suggest, as if it is me. A child,
for instance, will identify with certain toys and clothes. Whatever you do to
those objects, the child feels that you are doing to him. As adults, we often
identify with our work. If the company suffers, then we feel that we are
hurting. Similarly, if the company does well, me also feels good. The
sports fan identifies with his favorite team. He agonizes over its defeats; he
exults over its victories. He feels as if it is actually him who is down on the
field playing in the game. The movie viewer often identifies with the
image on the screen. He also feels that it is really him who is going through
the agonies and the ecstasies of the plot.
The young child has no control over identification. As I mentioned
before, any emotional experience which he encounters overwhelms his
internal Mercy world and becomes part of his identity. In contrast, we as
adults can usually choose the experiences with which we will identify.
When we watch a movie, we may either detach emotionally or else enter in
to the feelings of the moment. When we encounter emotional situations in
real life, we also generally have the choice of pulling back or identifying.
Many sales techniques attempt to bypass our mental defenses so that
we will identify with the product. Their goal is to gain entry into the
internal world of Mercy strategy from the doorman guarding the entrance.
For example, a relief agency may publish pictures of starving children in
Africa, hoping to trigger sufficient emotion within our minds to force the
image into our internal Mercy worlds. The movie may jump directly from
a scene of domestic peace to a vivid portrayal of some violent crime,
hoping to catch us with our emotional guard down.
Another common technique is to appeal to our sense of duty or guilt.
Duty means that some important person or institution already living within
my internal Mercy world, with whom I have previously identified, gives
me approval for doing an action and disapproval for not doing it. When
guilt is triggered, then I feel that I must act in order to avoid identification
with some awful Mercy result. Duty and guilt both play with
identification—it is evident, therefore, that this is a strong mental influence.
Saying it again, identification is the method by which I either choose,
or am emotionally forced to choose, what will be me. However, as I
mentioned earlier, me is also connected strongly with my physical body. I
suggest that many problems with me are caused by a mismatch between
these two methods of defining me. That is why I described me not as the
experiences with which I identify, but rather as the experiences on which I
can continue to concentrate.
It is easy for Mercy strategy to identify with experiences which are not
directly connected with my body. Suppose, for instance, that I am watching
a football game, or engrossed in a movie. As soon as I turn my eyes away
from the scene, shift in my seat, or think of the office or home, my
attention is pulled to some other topic. This is because my physical body is
actually reclining in an easy chair. It is not participating in the action. The
office or home comes to mind because that is where my body spends much
of its waking time. I have used Mercy identification to decide that me will
be part of the game or the movie, but my body tells me that me is
something totally different. As one person put it, if we focus on the
physical bodies, then a professional sports event is really twenty people in
desperate need of rest watched by twenty thousand others in desperate
need of exercise.
Me 203
Or, suppose that the Queen of England is on a royal visit and that she
happens to stop where I am standing, shake my hand, and chat with me.
Very likely, I will identify strongly in Mercy strategy with this incident.
For weeks I will probably tell everyone that “I talked with the Queen,” and
I will cut out all the articles in the paper about the event and place them in
my scrapbook. By identifying with this isolated experience I have made it
part of me; I have pulled it into my internal world of Mercy thought.
However, what will my physical body say about this definition of me?
Five minutes after the event, it will be going one way while the physical
body of the Queen will be traveling another. In fact, it is likely that our
paths will never cross again. Therefore, as far as my body is concerned,
this incident really has very little to do with me.
Let me see if I can illustrate the conflict between these two ways of
defining me with the help of an analogy. We could compare the Mercy
internal world to a room with furniture in it. Suppose that I am in my living
room, and I decide to identify with the illusion that I am really in my
bedroom. What will happen? I will continually bump into the furniture and
hurt myself as the external world tries to convince me that I am actually in
the living room and not in the bedroom.
There are two ways of defining me:

 Mercy thought may identify with emotional experiences.
 My physical body and environment can bring experiences to mind.
 These two forms of identity generally conflict with one another.
I suggest that this illustrates clearly the two conflicting concepts of me.
All the experiences associated with my physical body build up a set of
„furniture‟ within my internal Mercy world. This „furniture‟ is fairly solid.
It became that way as I learned to cope with the limitations and the feelings
of my physical body. On the other hand, with Mercy identification I can
take any experience at random and stick it into the „room.‟ I can pretend
that the sofa is a bed, that the empty space in the middle of the room is
occupied by a table, or that the ugly chair in the corner does not exist.
However, if I try to move around, then I find that I keep bashing my shins
against the furniture. In other words, if I attempt to identify with
experiences which do not match up to my physical abilities, then I will
keep coming up against the limitations of my physical body—either I do
not have the requisite knowledge and skills, or I look wrong, or I am in the
wrong place, or I live at the wrong time.
Maybe this is why we do most of our identifying while sitting quietly

in a chair: We go to a concert and sit; we attend a church and sit; we turn
on the television and sit; we watch the baseball game seated in a chair; and
we play a computer
game—sitting. Any
movement we do is limited
to polite applause, pressing
of buttons, waving of arms,
and occasional standing up
and sitting down again.
Only our voices are
permitted free
expression—sometimes. By keeping our physical bodies passive, we stop
the me of our body, for a time, from disturbing the me of Mercy
identification. It is as if we set aside our physical containers for a while and
become disembodied emotional sponges—couch potatoes with feelings.
So why do we insist on banging our mental shins against the furniture?
Why do we find identification so tempting? I suggest it is because we are
lazy. We want to get immediately to some destination without making the
journey; we want to eat our cake without baking it first; above all, we want
to have fun, immediately, without effort, and without end. Dragging our
bodies along is literally a drag. It takes time to move the physical container
from here to there, to teach it skills, and to whip it into shape. It is much
easier simply to jump directly to the goal with Mercy identification, or to
escape immediately from the problem by suppressing unpleasant memories.
Guilt, ME and Identification

We begin to see now why guilt is such a problem. Let me explain it
more clearly. Remember that conscience is programmed when Perceiver
thought knows that some good Mercy experience will lead to a painful
Mercy result; guilt in contrast occurs when the first Mercy experience
becomes part of me: If the first Mercy experience is part of me, then
Perceiver strategy predicts that the unpleasant result will also become part
of me.
The problem with guilt is that it usually involves my physical body:
Either a certain action was done by my body, or my physical body
occupied a certain location, or someone else saw my physical body at a
certain place or with a specific person. In all these various ways, the me
that is associated with my physical body declares that I am guilty, that me
really did commit the crime.
But why is guilt intensified by the presence of a physical body?
Because the body acts like mental glue. First, it „sticks‟ to my mind. The
human mind lives within the body; it requires the body as a container.
Second, the body „sticks‟ to the situation. Whenever I do an action, many
Me 205
parts of my body are involved, such as hands, feet, bones, and muscles. All
of these body parts have direct connections to my brain and feed my mind
with information. It takes a lot of mental effort to suppress all of these
memories. Third, my body „sticks‟ together. My mind may fall apart, but
as long as I am physically alive, my body stays in one piece. Therefore, the
many memories associated with my body also tend to remain connected.
So how do I escape feelings of guilt? I suggest that, as usual, I often
take the easy way out. If Mercy identification can be used to make me feel
better, why not use it, all the more, when me feels bad? By identifying
with something good, I can pull my attention away from what is bad. As
the marketing experts might say: “Is your life boring? Are you getting
nowhere fast? Are you plagued with guilt and uncertainty? Add zzzzzip to
your life with Mercy identification!”
Suppose, for example, that I am stuck in the futility of a useless job. I
can escape my sense of failure by identifying with a professional game of
sports in which the rules are clear, the progress is certain, the results are
final, and the athletes are talented and skilled. Or, suppose that my image
of God is that of a Supreme Being sitting in heaven, glaring at me, and
plaguing me with thunderbolts of destruction. As an antidote, I can go to a
church and identify with Mercy experiences of singing about a God who
loves me and cares for me, and join my me to mental Mercy images of
goodwill and acceptance conjured up by the words of some charismatic
and caring preacher.
If me could be compared to a room, then guilt is like a stain on the
carpet or a tear in the sofa, and Mercy identification is like the magic wand
which waves it away. If the sofa is wrecked, I point the wand, invoke the
spell of identification, and the sofa
is gone. If the carpet offends me,
another wave of the wand suffices
to remove it from view. If reality
unkindly bumps me up against
some of the „disappeared‟ furniture,
then I pull out the wand and—zap,
it is gone again.
For some of us, identification is
the main way in which we remove feelings of guilt, and our mental wands
of magical disappearing are well worn. However, Mercy thought is
associative, and teleported mental „furniture‟ has a way of returning at
inopportune moments—just when we don‟t want to stumble across it.
Some of us have such problems with reappearing mental furnishings that
we hardly dare to feel for fear of bumping our mental shins on the
protruding edges of some undesirable inner Mercy experience which has
decided to come back for a visit.
Catharsis
There is a more subtle technique for removing guilt. Mercy
identification in this new and improved method is exploited to repair
mental furniture. If the carpet has a mark, rather than disappearing the
soiled floor covering, I identify rather with the Mercy experience of a
clean carpet. If the sofa is torn, I do not attempt to teleport it into oblivion,
but identify instead with a repaired sofa. After all, once a memory has
made its way into the internal world of Mercy thought, it cannot be made
to disappear once and for all. Rather, it can only be suppressed, and we
just stated that memories which are repressed tend to come back to haunt
us.A Therefore, I can get around the problem of reappearing „sofas‟ by the
„novel and improved technique‟ of making sure that the „clean‟ experience
with which I identify is exactly the same as the offending object in every
detail except for the smudge or the flaw. That way I never find myself
smashing into rematerializing mental furniture because I am not using
Mercy identification to move furniture, only to clean it up.
Rather than give an immediate illustration of this mental repair work,
let me quote from the ideas of Aristotle, the great Greek philosopher, in his
analysis of the theater form known as tragedy.10 He described this kind of
play as a catharsis of the emotions, “transferring them from our own
predicament to the sufferings of the tragic hero.” Let us analyze the various
steps which he said are required for repairing damaged mental „furniture,‟
quoting from the words of Aristotle
himself when appropriate.
First, according to Aristotle, I must
start with a piece of good mental fabric.
Since Mercy identification works with
experiences and me, I need a set of
experiences involving people with
which Mercy strategy can identify.
Therefore, I will create a situation
involving people by acting it out—
hence a theater of tragedy. What better way to identify with Mercy
experiences than to sit in a chair and watch a group of people acting out a
certain plot. One is safely passive, encased within beautiful clothing,
sitting in a pleasant environment, and surrounded by hundreds of other
A
We will see later that the only lasting way to remove „mental furniture‟ is
to use Perceiver thought to disassemble the unpleasant „object‟ into its
component parts and then to reassemble these pieces into a more desirable
form. We will also see that the counterfeit alternative of „disappearing‟ the
object involves Exhorter thought, which lies as we might expect at the
foundation of imagination.
Me 207
people doing the same thing, thereby giving implicit approval to the entire
undertaking.
The two me‟s generally fight over feelings of guilt.

 The me of identification wants to identify with nice memories.
 The me of the physical body insists upon sticking with the facts.
As the physical me grows, the emotional me loses its ability to identify.
 This forces me to live with feelings of guilt.
Second, I make sure that the mental fabric is nice and clean. Therefore,
the play will center upon a tragic hero who is “a person of eminence and in
enjoyment of marked good fortune.” “The stories of the gods and
heroes…in accord with opinion. They are suitable material for the artist,
and in spite of their ethical inferiority may be idealized and ennobled by
artistic treatment.” This combination of pleasant surroundings together
with the emotional status of heroes and gods leads naturally to Mercy
identification: In the hero portrayed on stage, “we see ourselves, and in his
fate our possible doom, and we weep and shudder accordingly.”
Now that the fabric has been constructed and pulled into the internal
world of Mercy strategy, it can be used to repair mental furniture. The key
here is that the tragic hero is similar to me and that he experiences the
same downfall as me, but without the stain of guilt. In other words, the
piece of fabric fits but has no dirt: “The hero must be neither too good nor
too bad, and his misfortunes must appear „brought upon him not by vice or
depravity, but by some error in judgment,‟ due to inexcusable carelessness,
or a fit of passion, or some other weak spot in an otherwise upright
character…To produce the best tragic effect, the downfall of the hero must
be sudden and unlooked for.” Tragedy is sudden so that Mercy
identification receives no warning that might cause it to disengage
prematurely.
The result of all this effort is “to turn a normally painful situation into
an esthetically pleasurable or, in other words, into a beautiful one.” This
means that the furniture has been repaired and that the blot of guilt has
been removed.
Now that Aristotle has told us the method, let us see if we can analyze
why it is so effective at removing guilt. First, let us remind ourselves of the
underlying mental mechanism: Guilt occurs when Mercy strategy has
identified with some experience and Perceiver thought believes that this
Mercy experience will lead to some future undesirable result. With this in
mind, let us walk through the steps described by Aristotle.
First, we have a pleasant Mercy milieu filled with important people.
After all, how could Aristotle add more emotional status than by casting
gods and other heroes. The result in Mercy strategy is identification.
However, what about the Perceiver observer standing next door? Chances
are that it will become at least partially mesmerized by the emotional glare
of this Mercy identification. The situation being viewed on stage, therefore,
becomes a source for 'belief'; the connections of the plot become a basis for
absolute 'truth.'
But, what type of 'facts' are being shown on the stage? What type of
'truth' is Perceiver strategy swallowing? On the one hand, no mental
„furniture‟ is being moved: The Greek gods are very human in their desires,
ambitions, foibles and shortcomings. They fight when provoked, betray
others when it is in their best interest, jump into bed when the opportunity
arises, and seem to stumble from one mistake to another. Unlike the
royalty of today, they are not placed upon any pedestal of virtue. Therefore,
the person watching the play will have personally encountered real life
experiences much like the ones which he is viewing on stage.
On the other hand, mental „furniture‟ is being cleaned. Specifically, any
Perceiver connection between cause and effect is being denied. The hero is
not responsible for his failures, rather he falls into tragedy. There is no
connection between the actions of the hero and his fate. Instead, his
downfall occurs suddenly and without warning. In other words, the
purpose of this exercise is to mesmerize Perceiver strategy into losing its
confidence that „bait‟ and „hook‟ are related. That way, Mercy strategy can
identify with the pleasantness of the „bait‟ without having this good feeling
marred by also being reminded of the agony of the „hook.‟
However, has the sofa really been fixed? Is the carpet truly clean? I
suggest that the problems with both the sofa and the carpet remain
unaltered. What has changed is the Mercy perception of the situation. The
Perceiver „mirror‟ has been warped and Mercy strategy now sees a
different image. Rather than feeling bad about the dirt and the tear, Mercy
thought now feels that the gods themselves approve of his mental mess.
The Mercy problem has not been solved. Instead, Mercy thought feels
good about the situation. Mercy identification has managed “to turn a
normally painful situation into [something] esthetically pleasurable.”
Of course, we know that we are much more sophisticated than the
ancient Greeks. We have science and technology. That way we can pipe
our soap operas directly into the homes of each individual and allow every
person to practice this emotional catharsis in the privacy of his own living
room, coddled in the cozy comfort of his reclining easy chair. A
However, I suggest that our methods of catharsis suffer from the same
fatal flaw as the tragedies of the Greeks—our feelings are changed, but the
problem remains. If we could compare conscience to a warning light on a
car, then catharsis is like responding to the brake warning light by reaching
A
It appears that a great number of programs on television can be classified
as either escapism—using Mercy identification to make me feel good, or
catharsis—using Mercy identification to stop me from feeling bad.
Me 209
under the dash with a pliers and clipping the wires that lead to the bulb. We
feel better because the light is no longer on—guilt no longer makes us feel
bad. However, the problem with the brakes has not been solved.
How can we know that the problem is not solved? Simple. A tragedy
has a bad ending. If the problem was cured, then the play could have a
good ending. However, the fact that the play, or movie, or book, has a
tragic conclusion indicates that we know that the problem is still there and
that the warning light really was trying to warn us of some awful event.
But why must there be a tragic ending? I suggest that this is where
Perceiver common sense enters the picture. For a while, it is generally
possible to pretend that everything ends well, that the hero and the heroine
ride off into the sunset and live happily ever after. However, eventually the
connection between cause and effect occurs so often that Perceiver strategy
is forced to conclude that they really are related. Once this stage is reached,
then good endings are no longer possible because they are no longer
believable. If a good ending occurs, then the Perceiver observer stands up
and asserts that this is not plausible, because he has learned by now that
„the behavior of the hero‟ and „good endings‟ do not belong together. In
other words, when it comes to knowing what is „false,‟ the Perceiver
observer can no longer be mesmerized. The Perceiver observer can only be
fooled now into 'believing' what is „true.‟
Therefore, the only remaining option for successful catharsis is to
accept the Perceiver assertion of what is „wrong‟ and present a play with
bad results. Since the Perceiver observer knows that the connection
between „normal behavior‟ and „lasting good results‟ is „false,‟ the „facts‟
about the bad ending will make it past the doorman standing guard at the
entrance to the Perceiver internal world—the plot will be „believable.‟
Within the framework of this pre-determined tragedy, the play then tries to
deal with the guilt of the hero: He was a nice guy; he did not deserve his
fate; he was influenced by his environment; he was not responsible; he had
lousy luck, and so on.
Earlier on I suggested that we are more advanced than the semi-
barbaric Greeks. This is definitely true. Not only do we use technology to
introduce universal catharsis on demand, but we have also discovered
medical advances which now give us a totally new method of catharsis
called the syndrome.
None of us likes to become sick, especially when our physical

problems—notice the annoying influence of that physical body again—are
accompanied by the nagging
feeling that we might be
responsible for our unpleasant
situation. I suggest that a great
way of removing this feeling of
guilt is with a syndrome. The
Greek plays told stories of gods.
Our syndromes are propagated by
medical doctors—individuals
who often appear godlike both in
their eyes and in the eyes of
others. Like the theater of tragedy, the syndrome does not move mental
furniture. Rather, it accepts facts with great precision and accuracy. The
only twist occurs with the Perceiver link between cause and effect. If our
medical condition can be blamed upon a chemical imbalance, a genetic
predisposition, an environmental factor, or any other objective cause
sufficiently removed from me and Mercy identification, then we can
suddenly feel much better about our problem.A
Our method of the syndrome is much more effective than the tragedy
plays of the Greeks. Their „repair‟ jobs were often limited to the more
obvious flaws: Aristotle suggested murder within the family as the best
material for his plays—not what I would call the most subtle subject. On
the other hand, with our knowledge of neurochemicals and our ability to
form images of thinking itself with brain scanners, we can find syndromes
everywhere. Because the brain operates chemically, all of our failings can
be attributed to an imbalance of some brain compound.
In fact, I suggest that if the model of the mind presented in this book is
accurate, then all major personality defects can be traced to some physical
syndrome: If the mind really can be divided into seven different rooms
with each room corresponding to a different region of the brain, then when
mental modes are inadequately programmed, we will see on a scanner that
the corresponding parts of a person‟s brain are not operating properly.
Therefore, the habitual criminal no longer has a damaged conscience,
instead, his frontal lobes are under-activated. He is not responsible for his
behavior—he has a syndrome.
A
Medically speaking, the syndrome is a valuable concept. A syndrome is a
collection of symptoms which occur together, and the first step in curing
an illness is learning to recognize the symptoms. However, I suggest that
Mercy identification often uses the syndrome as a tool for escaping
feelings of guilt.
Me 211
We have now seen that the same method of Mercy identification can be
used both to pretend that we have reached a goal and to make us feel better
about a mistake. If the same mental mechanism is involved in both of these
situations, then I suggest that our behavior in one area will have a major
bearing upon our capabilities in the other. Suppose that we use Mercy
identification to avoid feeling bad. The result is that we will find it difficult
to reach our goals. Rather, we will find it much easier to avoid difficult
situations and to pretend that we have already arrived. On the other hand, if
we accept our shortcomings, then we also gain the ability to achieve our
goals.A
Self-Image
When we looked at the internal Perceiver world, we saw that there was
a major collision between the emotional 'facts' provided by culture and the
beliefs of common sense. Now we are finding a similar conflict in defining
me: On the one hand we have the me of Mercy identification, whereas on
the other hand we have the me which results from our physical bodies.
I suggest that the me provided by our physical bodies is in fact related
to common sense. In the same way that the continual repetition of cause
and effect in the external world teaches Perceiver strategy principles of
common sense, so the repetitiveness of continually being stuck within the
same body, with its
consistent form,
appearance,
abilities and
powers teaches
Perceiver strategy
facts about me.
This is simply
another aspect of Perceiver
object recognition.
If the Perceiver Mercyme
Self-Image
observer sees the
same collection of Mercy experiences together enough times, Perceiver
strategy will decide that these experiences belong together and will believe
that this set of connections is a fact. Therefore, if I look at my body and
always see the image of a male Caucasian, then Perceiver strategy will
decide that me and „male Caucasian‟ belong together. Similarly, if I notice
that my body can hold on to a violin and make a succession of tuneful
sounds, Perceiver thought will believe that me and „violinist‟ are
connected. In contrast, if actions of my body are associated with
A
This subject of self-initiated action will be analyzed in much detail when
we examine the Contributor.
experiences of balls crashing into volleyball nets or in other ways going the
wrong direction, Perceiver thought will conclude that me and „athlete‟ are
not connected.
The result is self-image. Notice the difference between me and „self-
image‟: Me is a set of experiences located within the Mercy internal world,
whereas self-image is the set of beliefs within the internal Perceiver world
which Perceiver strategy forms about the Mercy experiences of me.
Me involves Mercy thought and Mercy memories.

 Mercy mode continues to concentrate on these experiences.
Self-image involves Perceiver thought and Perceiver memories.
 Perceiver mode watches me and builds a set of facts about me.
The contrast between me and „self-image‟ can be seen in the behavior

of Mercy and Perceiver persons. The Mercy person identifies with his
experiences. He is me. He always addresses himself to the person, and not
just to some abstract situation or problem. The Perceiver person, on the
other hand, feels that me is next door. He does not identify with his facts.
Rather, when he looks at the issues, he generally avoids personal attack,
and tries to stick with the principles that define his person and the person
of others, unlike the Mercy individual who naturally empathizes with the
feelings of the other.
I have suggested that the Perceiver person feels that me is next door,
but next door to what? Next door to me? Does the Perceiver person have
two me‟s, one here and one next door? In a sense, yes. First, there is the
me in the Mercy internal world which is programmed by the presence of
his physical body. This type of me is possessed by every human with a
body. Then there is the me of conscious thought, which for the Perceiver
person is the me of living within the room of Perceiver strategy. Put these
two me‟s together and you see why the Perceiver person feels that me is an
observer looking through a window into the room which contains me. If
this does not make sense, ask a Perceiver person to explain it to you. A To
avoid confusion, whenever we use the word me, we will continue to refer,
as we have thus far, to the network of personal experiences within Mercy
strategy.
Let us go further. I have stated that self-image is the set of Perceiver
facts about the Mercy experiences which are me. However, we know that
me and emotions are strongly related, and that Perceiver strategy has
difficulty holding on to facts whenever feelings arrive on the scene.
Therefore, we should find that people have major problems trying to
A
We will see later that this feeling of being the observer watching oneself
go through life is especially strong with the Facilitator person because he
„lives‟ in the mental room which is the observer for the entire mind.
Me 213
integrate self-image, feelings, confidence, and beliefs about themselves.

Hmmm. Is there any book on popular psychology today which does not
deal with this topic? Just put together some combination of the previous
words and you come up with a plausible title for a self-help book: “How to
Feel Good about Yourself,” “Gaining Confidence in your Feelings,”
“Forming a Healthy Self-image,” “Believing in Yourself,” “Self-
Confidence through Positive Thinking,” and so on.
So what is the relationship between these different words? I suggest
that we already know the answer. We only need to put together the various
pieces which we have developed thus far. Let us look at what we know and
see how it relates to me, belief, confidence and self-image.
First, notice that self-image and me both involve the internal world of
thought, with me residing within the inner world of Mercy experiences and
self-image in the internal world of Perceiver beliefs. Second, since Mercy
experiences with the strongest emotions force their way into the internal
world of identification, we would expect me and feelings to be strongly
related.
Third, we know that facts enter the Perceiver internal world through the
step of belief. Therefore, the relationship between the internal worlds of
Perceiver and Mercy thought will express itself as an interaction between
belief and me. Perceiver beliefs which are formed about me will form the
basis of my self-image. Fourth, we have learned that Perceiver beliefs can
only survive if they have sufficient confidence to handle emotional
pressure without falling apart. Logically speaking, the level of Perceiver
confidence which Perceiver strategy has about the facts which describe me
will determine my self-confidence. If the level of emotions associated with
me rises too high, then Perceiver strategy will begin to experience doubts
about me.A
Feeling Good about Myself

How do I gain self-confidence? Simple. I gain self-confidence in
exactly the same way that I learn Perceiver confidence in any other area: I
enter an emotionally charged situation and I hold on to the facts. If the
facts about me survive, then self-confidence grows. If the facts about me
A
This is only a partial definition. Here, self-confidence describes an
individual‟s Perceiver ability to know himself accurately. Normally, when
people think about self-confidence, they are referring to Contributor
strategy—the ability to plan and to act in the middle of emotional conflict.
We will see later that Contributor confidence is built upon an assumed
foundation of Perceiver and Server confidence and that if either Perceiver
or Server thought experiences doubts about self, then Contributor self-
confidence will also falter.
crumble, then self-confidence weakens. Now let us use this information

about self-confidence to look further at self-image.
There are two aspects to self image:

 Perceiver mode knows facts about me—these are right or wrong.
 These facts relate to Mercy experiences—which are good or bad.
The problem is that there are two aspects to self-image, which we tend
to confuse. The first is how we feel about ourselves—whether we have a
good or a bad self-image. This is the Mercy emotion associated with the
Mercy memories which form me. The second is what we know about
ourselves. This is the set of Perceiver facts which describes me. I suggest
that it is these facts which are associated with self-confidence. We label
how we feel about ourselves in Mercy terms of good and bad, while what
we know about ourselves is related to Perceiver judgments of right and
wrong.
As I mentioned earlier, it is easy to confuse these two sets of labeling.
If we equate right with good and wrong with bad, then I suggest that we
will think that self-confidence goes together with a good self-image, and
that a lack of self-confidence means a bad self-image.A We may then deal
with problems of identity by tackling the wrong issue.
The reason for this confusion is that there are two ways of defining self-
image. We have seen how self-image can be based in Perceiver facts and
common sense. However, we know that emotional experiences can also be
used to program Perceiver 'facts,' and me certainly is associated with
strong Mercy emotions. Therefore, let us look at the type of self-image
which develops when Perceiver 'facts' about me are rooted in Mercy
feelings.
Perceiver facts about me can be learned in two ways:

 Mercy feelings can impose 'facts' upon Perceiver thought.
 Perceiver mode can look for experiences which are repeated.
These two methods of defining self-image are incompatible.
A
Remember that we are using the term self-confidence here to refer to
Perceiver facts about me, and not Contributor plans involving me. Thus, I
suggest that four different concepts about self are often mixed together:
First, Mercy feelings about me; second, Perceiver facts about me; third,
Contributor plans involving me; and fourth, Server skills possessed by me.
We are tackling the Perceiver and Mercy aspects of „self-confidence‟ first
because they are the primary factors; the other two extend from this
interaction.
Me 215
First, we should remind ourselves how emotional 'facts' are

programmed: Some dramatic experience comes along with strong feelings.
Mercy strategy identifies with this event. Perceiver thought, observing
through the window into the Mercy room, becomes mesmerized by the
strength of the emotion. Being hypnotized, Perceiver thought 'believes' that
the connections which exist within this single emotional experience are
'facts' which describe how all similar experiences are held together.
Now let us analyze what happens when I encounter some extraordinary
experience such as chatting with the Queen of England. First, the dramatic
situation comes along, in this case in the person of the Queen. Second, my
internal Mercy world identifies with this experience.
If my Perceiver observer has sufficient confidence, then it will look at
this emotional Mercy situation, agree that it truly is something special, but
decide that, while it was a nice experience, it isn‟t really me. Why isn‟t it
me? Because it does not repeat, and Perceiver strategy wants to put faith in
connections which are repeated. On the other hand, if I happen to be a
secretary to the Queen, then Perceiver logic will
decide that visits with the Queen are part of me.
The result of this kind of Perceiver confidence
is an accurate self-image, though not
necessarily a pleasant one. My self-image will
be right, but not always good.
On the other hand, suppose that Perceiver
thought becomes mesmerized by my encounter
with the Queen. This single incident will then
become accepted as a universal 'fact.' Based
upon the connections of this single event,
Perceiver strategy will 'believe' that me and „the Queen‟ always go
together. Reinforced now by Perceiver 'truth,' Mercy strategy will feel
good about me: Whenever Mercy thought thinks about me it will also be
reminded, by the curves of the warped Perceiver „mirror,‟ of pleasant
memories associated with the Queen and her prestige, position, and wealth.
The good feelings will produce a good self-image, and the Perceiver
'knowing' will lead to self-confidence, but it will be a false 'confidence,'
rooted in emotional 'knowing.'
While this kind of Mercy identification can lead to a pleasant self-
image full of apparent self-confidence, it does not necessarily create an
accurate picture, and the lack of personal honesty will lead to a conflict
between Mercy identification and body image. As long as Perceiver
strategy remains mesmerized, I will feel really good about my „self‟
because Perceiver thought 'believes' that „the Queen of England‟ is actually
connected with me. However, eventually common sense based upon my
physical body will prevail: Continued exposure to experiences in which my
physical body and the person of the Queen are not in close proximity will
slowly convince Perceiver thought that me and „the Queen‟ are not
connected. In addition, once the emotion of meeting the Queen has

dissipated, then Perceiver thought will find it much easier to reconsider
facts about me. Eventually Perceiver strategy will gain sufficient
confidence to assert that me and the Queen are not connected. It will know
that this link is false. This Perceiver separation will lead to an emotional
letdown in Mercy strategy, because now when Mercy thought thinks about
me it is no longer reminded, by the warped Perceiver „mirror,‟ of the
emotional memories associated with the Queen. The result will be a true
self-confidence: Perceiver thought will have the confidence to know which
experiences are not me. But, what is true is not necessarily good.
The same mental process can occur when we
„worship God.‟ The emotional intensity of the
religious experience mesmerizes Perceiver thought
into 'believing' that me and „God‟ are connected.
This will lead to a pleasant self-image, almost like
having a personal audience with the Queen of
England. However, once I leave the religious service,
common sense associated with my physical body
will slowly convince Perceiver thought that me and
„God‟ are not related. By the end of the week, I will
feel quite distant from „God‟ and be ready for
another „worship‟ session.
We can see now why the feelings of self-image
are often confused with the facts about self-image. If 'facts' are
programmed by using Mercy emotions to mesmerize Perceiver thought,
then the same emotional experience which creates a good Mercy feeling
for me will also convince Perceiver strategy of the 'fact' that this
experience belongs to me.
Let us summarize this process with the help of the diagram below: 1)
Me is the group of Mercy memories which continually comes to mind. 2)
The Perceiver part sees these repeated Mercy memories and decides that
there is an object called me. Notice how the facts about me within
Perceiver thought tie together the individual experiences within Mercy
strategy which are me. 3) Attention focuses on some fantastic Mercy
experience. 4) The strong emotion associated with this experience
overwhelms Perceiver confidence in self-image. The result is that
Perceiver information about me contains a mixture of logical facts and
emotional 'facts' which tie together the various fragments of me. Perceiver
thought is fooled into accepting the 'fact' that the fantastic experience
actually belongs to me. The original emotional experience becomes a
defining experience, because it defines 'truth' within Perceiver strategy.
This 'truth' attaches the defining experience to me. 5) Finally, Mercy
thought notices that me feels better. The strong positive emotion of the
defining experience colors the feelings of the other aspects of me.
Me 217
2 Facts 4 Facts and 'Facts'

about 'me' Perceiver about 'me'
Mercy
me me
me me
3 1 me 5 me
'me'
A fantastic
A defining experience
Mercy experience
This method of defining me with the help of emotional experiences
could be compared to the charging and the discharging of a battery. Each
ecstasy which I encounter adds energy to the battery of my self-image, as I
'believe' that this isolated emotional experience is part of me. Perhaps
someone important gives me an affirming statement, or I get totally
involved in some exciting or moving situation. On the other hand, living
within my physical body discharges the battery power of my self-image.
This is because my life is not just a series of adventures, awards, ecstasies
and weekends. Rather, my body also experiences work, boredom, pain and
the mundane. The endless repetition of dreary existence imposed upon me
by my physical body slowly convinces Perceiver thought that me is really
connected to everyday life, and not to the defining experience.
The result is that each award or adventure charges me up and makes me
feel good about myself. Everyday life, in contrast, drains this charge as
reality slowly sinks in and forces me to face who I really am. I then
alternate between charging and discharging, either living off my last
charge, waiting for the next jolt, or existing in the drained state of the in-
between.
Obviously, this does not lead to a very stable self-image. I am regularly
trashing the „furniture‟ in my mental „house‟ only to find it reappearing as
the dust begins to settle. Whenever my mental furnishings become too
solid I then brighten up the decor by going through another session of sofa-
bashing.
So how does one handle the conflict between these two ways of
defining me? How can a person identify only with experiences which are
connected with his own physical body? And, how does one deal with all of
the experiences which already reside within the Mercy internal world,
since there appears to be no way of „kicking them out‟ once they enter. I
suggest that we already know the answer to these questions. When we
discussed the process of using Perceiver beliefs as building blocks for the
Mercy internal world, we found that Perceiver facts could support „life‟ if
they followed two general principles. I suggest that these same two
principles will solve the collision between the me of Mercy identification
and the me which comes from my physical body.
First, we noticed that Perceiver beliefs should include a sense of time. I

suggest that a healthy self-image will also include a feeling for time. For
instance, the visit with the Queen was me at a certain point in time, but
now it is no longer me. The result of including time is that me acquires a
history and a goal. Certain experiences were me—I identified with them in
the past, other situations are me—I can identify with them now, and
hopefully the me of the future will be different as well—I will be able to
identify with better experiences.
Second, Perceiver beliefs about me, which determine self-image,
should be as general as possible. Suppose that Perceiver strategy only
evaluates every experience in the internal Mercy world as either me or not
me. The result is that situations which are not directly related to my
physical body become suppressed. Since me is the set of Mercy
experiences on which Mercy strategy can continue to concentrate, making
a memory not me means that Mercy thought at some point loses the ability
to concentrate on this experience. And, whenever Mercy thought cannot
access a certain memory, it becomes suppressed and acts like a Mercy
multiple.
However, suppose that I define me in more general terms. Then, when
Mercy strategy identifies with experiences not associated with my physical
body, Perceiver thought can decide that, while these experiences are not
me, they are similar to me—there are Perceiver connections which relate
the experiences of others to the experiences of me. A For instance, since I
am a male Caucasian engineer from Canada, the experiences of an Asian
female secretary in Hong Kong obviously are not me. However, if I look
for similarities between us, then I can identify in Mercy strategy with the
situation of the Asian lady while at the same time preserving Perceiver
facts about myself. I am not female, but I also have a body which feels and
which needs to eat and sleep. I am not Asian, but I do have experiences
with Asian people and I also live within a culture. I am not a secretary, but
I do work with computers and I know what it is like to sit in front of a desk
and type.
Guilt and Self-Image

We have seen how Mercy identification can lead to problems with self-
image. I suggest that guilt can also affect self-image—this is related again
to the difference between emotional 'facts' based in Mercy identification
and Perceiver beliefs rooted in facts about my physical body. When there
is guilt, Perceiver belief in cause and effect focuses Mercy strategy on
some unpleasant memory—the projected bad result of what I did. Mercy
thought would dearly love to be rid of this emotional pain. It does this by
A
We also saw a relationship between repetition and similarity when we
examined conscience.
Me 219
using emotion as a weapon against truth. If Mercy thought can identify

with some Mercy experience with sufficient emotional status, then the
strong feelings will mesmerize the Perceiver observer and stop it from
putting me and the painful memory together.A
I suggest that this mental mechanism is exploited, for example, in
religious confession. Suppose I feel that I have committed some „sin,‟ and
that I suffer from guilt. Now suppose that I confess my sin to my local
priest. His emotional status—after all, he claims to speak for God
Himself—will mesmerize my Perceiver observer and allow him to
program my Perceiver internal world with new 'beliefs.' If he tells me, “Go
in peace, God has forgiven your sin,” then his emotional significance will
convince Perceiver strategy to 'believe' that the connection between cause
and effect has been negated. The result is that my sensation of guilt will be
removed and I will actually feel that my sins are forgiven—as long as my
emotional respect for the priest remains intact. However, if the emotional
status which I give to him and to his church system ever begins to drop,
then his 'facts' will fall within the threshold of uncertainty, I will begin to
doubt that my „sins are forgiven,‟ and the feelings of guilt will return.
Therefore, by accepting forgiveness from the priest, I make him my
emotional master. I now have a vested interest in maintaining the authority
of his person, his organization and his leaders.
Experts can remove feelings of guilt produced by approval conscience:

 They can state that me no longer links to bad experiences.
 Their emotional status convinces Perceiver mode that this is 'true.'
Of course, the same feelings of forgiveness

can be spread by any person with sufficient
emotional status. If some positive thinking
guru with great charisma gives a weekend
seminar about love and acceptance, this may
also lead to feelings of forgiveness. Likewise,
if I „confess my sins‟ to my close friend, that
also might work. However, I suggest that the
mechanism of „forgiveness by confession‟ is
most effective when strong, lasting emotional
pressure can be focused upon specific Perceiver facts. This is what makes
A
The same technique applies to both natural and approval conscience.
With natural conscience, strong feelings are used to attack Perceiver
confidence and mesmerize the Perceiver observer into 'believing' different
'facts.' With approval 'conscience,' the Perceiver observer is already
mesmerized. However, strong feelings can replace the existing Mercy
master with a new master who fills Perceiver thought with new 'facts' that
no longer connect me with bad Mercy results.
the confessional booth so potent. It is backed up by emotional respect for a

whole church system, it brings to light the specific Mercy situations which
are troubled by the feelings of guilt, and it calls upon the emotional power
of God and his living and visible representative upon earth to alter the
disturbing Perceiver 'facts.'
The mechanism of Mercy identification, exploited by confession, is
opposed, though, by the network of experiences provided by my body: It
performed some set of forbidden actions; it entered some restricted place;
it was seen in some unsavory location. Wherever my body goes and
whatever it does, it fills Mercy and Perceiver strategy with facts and
emotional experiences. Therefore, when Mercy identification tries to alter
feelings of guilt which result from actions which I have done, or places at
which I have been, the Perceiver facts learned from my physical body will
protest with vigor—I know that I was there and that I did do that.A
One way to minimize this aspect of guilt is to separate Mercy
identification from the physical body. This separation can be achieved, for
example, through the use of a hired thug. If I kill someone personally, then
I will probably have major problems with guilt, since I will remember all
the facts, experiences and feelings of carrying out the act and observing the
results. In addition, it will probably take confidence to perform the deed in
the midst of my emotional doubts and this confidence will add strength to
the knowledge that I did the action. On the other hand, suppose that I get
someone else to commit the murder for me. Because my physical body did
not perform the deed, it is much easier for me to use Mercy identification
to avoid feelings of guilt.
The hired assassin, on the other hand, can use blame to remove his
feelings of guilt. He was not responsible for the murder; it was his boss
who was the ultimate cause of the death. Therefore, if in his mind the
crime does not link to me, he will feel that the punishment should not as
well. This was the defense of the Nazi criminals in the Nuremberg trials:
“We are not responsible, we were just carrying out orders.” As for the
leaders, they also did not feel guilty. They were too busy listening to
Wagner, and allowing Mercy identification with the „Thousand Year
Reich‟ to fill their minds with „good thoughts.‟
I suggest that the same type of conflict which arises when there is guilt
also comes into play when an individual faces personal loss, and that the
only difference between these two is the source of the emotional pain.
With guilt, it is Perceiver belief which imposes unpleasant memories on
me, whereas with loss it is the external world that forces me to face the
A
We will see later that doing an action also leads to Server skills. Not only
do Perceiver and Mercy thought know that I have done the action, but
Server strategy also knows that I can do it. In addition, repeating an action
enough times leads to the added pressure of Teacher emotion.
Me 221
hurt. A I suggest that the conflict between body sense and Mercy
identification plays itself out in the various stages of grief, with each step
corresponding to a growth in Perceiver confidence.
Let us suppose that I suffer some major personal tragedy, such as the
death of my wife. My initial reaction is usually denial. In other words,
Mercy strategy will reject the fact that me and my wife are no longer
connected, and Mercy thought will continue to identify with emotional
experiences associated with my dead partner in order to reinforce this 'fact'
with emotional pressure. Emotionally, I will not yet feel that she is dead,
because Mercy strategy—the part of
my mind which produces personal
feelings, is still operating under the
delusion that she is alive and well.
Unfortunately, my wife actually is
dead, and wherever I go, common
sense will impose itself upon my
mind: I will open the door, say “Hello,
Honey, I‟m home,” and get no
response. I will roll over in my sleep,
reach out my hand, and find that she is
not there. The continual repetition of experiences such as these from my
physical body will slowly convince Perceiver thought of the fact that she
and me are now no longer together.
This will lead to the next step of anger. As Perceiver common sense
grows in strength, Mercy strategy will find it difficult to continue
pretending that my wife is still around. Therefore, as Perceiver strategy
begins to gain confidence in the fact of our separation, Mercy thought will
try to use emotional pressure to mesmerize the Perceiver observer into
denying this truth. For a while, these emotional outbursts will succeed in
delaying the acceptance of the facts. But, attacking Perceiver thought in
this way will cause the Perceiver observer to become uncertain in other
areas and thus lead to emotional confusion and uncertainty as the warped
Perceiver „mirror‟ links other Mercy experiences incorrectly. This will
make it more and more difficult for Mercy strategy to continue this
approach.
Eventually, as common sense grows, Mercy thought will find that
emotions can no longer be used to avoid the facts. Perceiver strategy now
has sufficient confidence to believe that the death really has occurred, and
A
There is also the question of responsibility. Guilt says that me is
responsible for the problem, whereas hurt is imposed upon me by some
outside force. However, in both cases Perceiver strategy is trying to use
facts to make me live with a painful experience. Therefore, the mental
conflict between Perceiver and Mercy thought is the same.
Mercy thought will „give up.‟ This leads to depression and deep pain as
Mercy strategy begins finally to truly experience the separation. For a
while, emotions will probably be very unstable as the struggle continues
between Mercy identification and Perceiver confidence: At times Mercy
strategy will succeed in pretending that me and my wife are still connected,
while at other times Perceiver thought will manage to keep us mentally
separated.
Finally, Perceiver confidence will grow to the extent that the break
becomes final and the connection is internally severed. Mercy strategy will
no longer think of me as someone who has lost his wife, but rather as
someone who does not have a wife. This is known as closure. I will now
find it possible to put the emotional pain behind me and to start living
again. It is when these final mental cords are severed that the world begins
to open up for me again. No longer will every experience be colored by the
feeling of loss. Rather, I will discover that I have regained the ability to
enjoy life, with Mercy discernment altered now by a deeper emotional
maturity.
Four stages in dealing with guilt, hurt, or failure:

 Denial. Mercy emotions overwhelm Perceiver confidence in facts.
 Anger. Mercy feelings fight Perceiver knowledge.
 Grief. Perceiver facts force Mercy thought to accept feelings.
 Closure. Perceiver facts reconnect Mercy experiences.
Notice that we are beginning to clarify the distinction between me and
Mercy identification. Whenever Mercy strategy identifies with an
experience, it pulls it into the internal world of Mercy thought. Earlier on,
we discovered that not all situations which enter Mercy internal thought
actually are part of me. Rather, some may be like me, or have been me, or
hopefully will be me. Now we are discovering that not all memories within
internal Mercy thought remain me. Instead, Perceiver belief has the power
to separate experiences within the Mercy internal world away from me.
Gradually, as Perceiver thought gains in strength, me becomes better
defined.
As a child, I remain engrossed in my own world, entirely egocentric
and totally locked into the present. Nothing exists except me and my own
feelings. As I grow up inside, Perceiver thought separates my Mercy
internal world into memories of „you,‟ „him,‟ and „her‟ as well as me. I
begin to realize, as this happens, that the universe does not revolve around
me. Other people and other times exist, and self-worship in consequence is
displaced by friendship.
We started this section by looking at Aristotle and his description of
emotional catharsis. I suggest that the level of Perceiver confidence also
plays a role in that process: If Perceiver confidence is low, then simple
Me 223
escapism will suffice to make me feel better. All I need is a party and my
troubles will be forgotten. A However, as Perceiver facts grow in power, I
will find that my problems come to the party along with me. Now it is
necessary to use more sophisticated methods such as the catharsis of
Aristotle, or the confession booth of the Catholic Church. I have no choice
but to accept the overall facts, and I can, at most, alter specific Perceiver
connections between cause and effect in order to remove my feelings of
guilt.
When this mental stage is reached, then penance also becomes
necessary. Those who give me 'forgiveness' must dispense a discipline
along with the blessing. They will tell me that I am forgiven if I perform
some action or suffer some form of punishment. This physical discomfort
is essential to gain mental peace, for unless some consequence
accompanies the cause, Perceiver thought will not accept the 'fact' of
forgiveness, and it is Perceiver strategy which must be convinced.
But why go to the „confession booth‟ for forgiveness if it does not free
me from punishment? Because, while a priestly figure cannot use his
emotional significance to remove my mental need for punishment, he still
has the emotional power to change the nature of the discipline. For
instance, he might give me a lighter sentence. And, accepting his
punishment will also bring mental closure. Once cause has led to effect,
then Perceiver strategy can know that the event is finished, and that
nothing more will happen. Of course, this may be wishful thinking and the
dreaded consequence which the mind predicted may yet arrive right on
schedule. However, until then, there will be mental peace and the feeling of
guilt will be removed.
As Perceiver confidence continues to grow, I will discover that even
these methods no longer work. Try as I may, I find that I cannot deny the
connection between cause and effect. When I see portrayals of situations
which deny these relationships, I find that I cannot believe them; I no
longer find them plausible. Perceiver strategy knows exactly what the
consequence of each action is, and it refuses to be fooled.
This leads to the last step before complete acceptance of guilt—that of
remorse. Remorse accepts the facts, and accepts the cause of the facts, but
it denies that a solution is possible. It says, “Isn‟t it too bad that we are like
this. I wish things could be different, but I guess change is not possible.”
This is when theater and film become dark and hopeless. They portray evil
with searing accuracy and clearly outline each step on the way to disaster
and then stop there with the finality of eternal hopelessness. And yet,
A
The average Exhorter person who encounters problems will respond by
calling for a party. If someone displeases him, the Exhorter is capable of
„disappearing‟ this person—he acts as if the individual no longer exists.
This indicates a low level of subconscious Perceiver confidence.
despite the darkness, the viewer feels better after watching because he
knows that, black though his soul may be, it was fate that led him there and
no one can fight against his fate.A
We have seen how the physical body conflicts with the me of Mercy
identification. It is also possible to create an environment in which my
physical body can assist Mercy identification in holding on to good
experiences and avoiding bad ones.
Suppose that I build a world in which good experiences occur in certain
physical locations at certain specific times and bad experiences are
restricted to other specific locations and times. Then, by moving my
physical body to the good places at the good times and not moving my
physical body to the bad places at the bad times, I can use the self-image
provided by my physical body to reinforce the escapism and denial of
Mercy identification.
'Bad' 'Good'
Places Places
For example, I may decide that all Mercy identification with „God‟
occurs on Sunday morning in buildings called churches. By dragging my
body to church on Sunday morning, dressed in special clothing, in order to
„worship God,‟ I can use my physical body to help convince Perceiver
strategy that me and „God‟ really are connected.B In the same way, I can
construct special locations for professional sports events, or entertainment
complexes for family fun, and so on.
Similarly, if I quarantine all „bad‟ people to buildings called prisons,
and relegate all „bad‟ actions to red-light districts and inner city cores, I
can help Mercy strategy to avoid thinking about „bad‟ memories by
keeping my physical body away from these „bad‟ locations.
A
Why fate? Because the guilt is being shifted to a predetermined
unchangeable plan, which Mercy strategy interprets as a impersonal
„person‟ called Fate. We will examine the idea of imaginary „persons‟ later
on.
B
It is also possible to 'believe' that church buildings are never connected
with „good‟ people or „good‟ experiences. However, this 'belief' also treats
a church structure as a special location which separates „good‟ from „bad.‟
Me 225
This may sound like a good solution to the conflict between me and my
physical body, and looking at today‟s society, it does appear to be a fairly
common one. However, I suggest that it is actually a form of apartheid
which divides the world and its inhabitants into fixed moral classes. Like
apartheid, its biggest deficiency is that it lacks the element of time. The
person who finds himself in jail ends up being labeled permanently as a
second-class citizen, just like the black under apartheid. Likewise,
quarantining good to special days in special places with special clothes
means, by definition, that good is permanently disabled from affecting
those in need of it.
These „solutions‟ have another problem. They produce a morality
which is very dependent upon times and places. This is because the label of
„good‟ and „bad‟ hinges mainly upon when and where an experience or
action occurs and not so much upon any inherent qualities in the
experience or action itself. In other words, the concept of generality is also
lost. For instance, a good „upright‟ family man may find his sexual
standards changing completely when he visits the brothels in Bangkok, or
Mr. Joe Average may turn super-spiritual and speak in sanctimonious tones
whenever he „worships God‟ at church.
Neurology and Self-Image

We have looked at me and self-image from the viewpoint of
personality. I emphasized that my sense of me is originally based in the
physical object of my body. If we look at the brain, we find that the same
portion which handles object recognition is also responsible for providing
the basis for self-image.
Evidence from neurology indicates that the interaction between the
automatic parts of Perceiver and Mercy strategy, in the back of the right
hemisphere, provides the mental pieces out of which both me and the
image of my world are constructed. If this area of the brain is damaged,
then the mind can lose the ability to access and integrate these various
fragments of identity. For instance, cases have occurred in which patients
with right parietal-temporal damage believed that they could literally be in
two places at the same time, and saw no contradiction in this. 2 In other
words, they had lost the mental ability to form a unified self-image.
Damage of the right parietal lobe can also cause another condition
known as hemispatial neglect, in which a person ignores the left half of his
world. Why the left half? Because, according to neurology, the right half of
the environment is still
being monitored by the
backup system of the left
Right
parietal lobe. A Being Right Superior
analytic, it is not as good Parietal Frontal Cortex
at spatial analysis as its Lobe
counterpart in the right
hemisphere, but it does the
best that it can.
“For example, a patient
with a right parietal lesion
may neglect food on the
inattended left side of a plate and fail to copy the parts of a drawing that
are on its left side. When asked to describe and interpret a picture, he may
fail to report the details present on the left side. Similarly, the left half of a
sentence or word may also be neglected, making him unable to read for
comprehension. Moreover, when asked to bisect a visually perceived line,
he may place his mark far to the right because he has not attended to the
left side…Spatial inattention may also affect the body image so that body
parts in inattended „personal space‟ are either totally ignored or felt to be
foreign.” 11 Notice how one portion of the brain—automatic Perceiver
thought—handles spatial attention in areas as diverse as speech, vision,
writing, and body parts.
Notice also how the memories themselves are still present within the
mind, but the ability to pay attention to them is lacking. This distinction
was brought out clearly when researchers “asked patients with right
posterior hemisphere lesions to describe a recalled scene of a familiar city
square. When patients imagined they were standing at one end of the
square, they tended to not report details on the left of the square. Yet when
they imagined themselves at the other end of the square, facing their
original position, they tended to omit details on the new left side.” 11
While automatic Perceiver thought contains the raw material of self-
image, I suggest that it is the Perceiver internal world which gives stability
to the mental concept of me. If this internal structure is inadequate, then
one would predict that me would become unstable, driven by the latest
defining experiences, and unable to maintain its shape for any length of
time.B
A
Remember that each hemisphere controls the opposite side of the body.
B
Personal fragmentation seems to be a significant factor in schizophrenia.
The schizophrenic individual enters fully into emotional flights of fancy. In
Me 227
This is precisely what was found by researchers at the National Institute

of Mental Health. They used brain “scanning to measure metabolic activity
in the brain cells of 25 adults who had been hyperactive since childhood
and had at least one child with the same problem. Not only was overall
brain metabolism 8% lower in hyperactive subjects than in a control group,
but also the largest differences were found in two regions of the brain—the
premotor cortex A and the superior prefrontal cortex—known to be
involved in regulating attention and motor control.” 12
This same article also provides an example of how a medical syndrome
can be used to remove feelings of guilt: “In a landmark study that could
help put to rest decades of confusion and controversy, researchers at the
U.S. National Institute of Mental Health have traced ADHD for the first
time to a specific metabolic abnormality in the brain. The findings,
published in the current issue of the New England Journal of Medicine,
could lead to a much needed diagnostic test and should silence skeptics
who maintained that the disorder resided more in the minds of grownup
specialists than in the unruly children they were trying to control. Says Dr.
Alan Zametkin, a psychiatrist at the NIMH who directed the study: „We
would hope that people would stop blaming parents and bad parenting and
intolerant schools for this problem.‟ ” 12 Notice how describing a physical
brain syndrome in a respected medical journal lets everyone off the hook
morally—children, parents, schools, and doctors.
other words, his identity is driven by Mercy and Teacher identification and
unrestricted by either Perceiver logic or Server sequences. This mental
deficit can be the result of physical brain damage. Research has discovered
that the hippocampal region (I have suggested that the right hippocampus
is associated with Perceiver thought, and the left hippocampus with Server
processing) is often damaged in schizophrenic patients, usually because of
a difficult birth. The mental deficit may also be caused by an inconsistent
environment. For instance, parents may expect a certain response from
their children while simultaneously preventing them from generating this
response. If Perceiver thought in the child faces enough of these
contradictory demands, then a solid self-image will never develop and
schizophrenic thought may emerge.
A
The premotor cortex is right behind the superior prefrontal cortex and
just in front of the motor strip which divides the front of the cortex from
the back of the cortex.
A Summary of Associative
Thought
Before we go on, let us review what we have learned thus far about
associative thinking. I will summarize the two ways of programming
Perceiver strategy and describe the effects which these different methods
have upon Mercy and Perceiver thought. We will start by looking at the
mental consequences of using Mercy emotion to mesmerize the Perceiver
observer into 'believing' 'facts' as 'true.'
If Mercy emotions are used to learn Perceiver 'facts,' then:
1) Emotional absolutes become defining experiences. An emotional
absolute is the Mercy experience within a certain context which has the
strongest emotional label. Because of its large emotion, it has the biggest
effect on how Mercy thought feels about related experiences. But, with
emotional 'facts,' Mercy feelings also determine Perceiver programming.
Since an emotional absolute is the experience with the strongest emotion,
its arrangement will become the 'fact' that is programmed into Perceiver
thought. Therefore, the emotional absolute which guides Mercy emotion
also acts as the defining experience which establishes Perceiver 'truth.'
2) Self-image will be determined largely by defining experiences.
Whenever a good experience comes along, Mercy thought will identify
with this situation, connecting it with me. The strong emotion associated
with this good situation will then convince Perceiver thought to 'believe'
that this experience is a permanent part of me. The result is that defining
experiences will automatically attach themselves to me, and I will be
constantly pretending that I am someone else.A
3) Blame and denial will be used to protect me from feelings of guilt and
failure. These two mechanisms are slightly different. Denial is related to
inadequate Perceiver confidence: Suppose that a bad experience becomes
part of me. The strong negative emotion associated with this feeling of
guilt or failure will overwhelm Perceiver confidence in the facts of self-
image. This will stop Perceiver thought from believing that the Mercy bad
experience belongs to me.
A
With individual facts, we used single quotes to distinguish Perceiver
based facts from 'facts' rooted in Mercy emotion. We cannot use this
convention with self-image because it is the collection of facts about me.
This information usually contains a mixture of facts and 'facts.' Therefore,
please keep this in mind when we use the term self-image.
A Summary of Associative Thought 229
Blame, in contrast, is connected with excessive emotion. As before, the

process begins with a painful experience which is part of me. Mercy
strategy will then focus upon the aspects of this memory which relate to
another person. The associated emotional pressure will mesmerize
Perceiver thought into 'believing' that the other person was the source of
this experience.
Notice the relationship between this statement and the previous point.
In the second point, strong emotion is used to make good experiences part
of me, whereas in the third point, strong emotion is used to stop bad
experiences from being part of me.
4) Me will be fragmented and self-image will have low mental stability.
This is because me is continually attaching itself to good situations and
detaching itself from bad experiences. Each time that me is altered, Mercy
emotion is being used to overwhelm Perceiver confidence. Because
Perceiver thought is continually thwarted in its efforts to gain confidence,
it will lack the self-confidence which is needed to hold me together.
How does a person with insufficient Perceiver self-confidence achieve
mental stability? That is a topic which we will be discussing in the next
book. However, before we continue let me briefly suggest what happens. If
internal structure is lacking, then the external must make up for it.
Therefore, the individual with a weak identity will order the defining
experiences in his physical environment and then use this arrangement to
hold his mind together. He will control his feelings by dividing his
environment into good, normal, and bad places and times and then move
his body between these physical locations. In essence, the map of his
external world will act as a substitute for Perceiver thought.
If Perceiver confidence is used to learn Perceiver facts, then:
1) Self-image is determined by Perceiver confidence. Perceiver logic looks
for connections between experiences which are repeated, and does not care
whether these Mercy experiences feel good, bad, terrible, or terrific.
Therefore, when Perceiver thought sees certain Mercy experiences
continuing to reappear, it decides that these experiences are me and creates
a mental object called self-image.2) There are no defining experiences,
only emotional absolutes. This is because Perceiver and Mercy thought are
independent of one another. As before, Mercy feelings are guided by
emotional absolutes. In each context, the most emotional experience
determines how Mercy thought feels about related experiences. However,
because all connections between Mercy experiences are determined by
facts which are based in Perceiver confidence, individual Mercy
experiences do not define 'truth.' This means that facts become separate
from feelings.
3) Emotional absolutes are separate from me. An emotional absolute is the
most emotional experience within each mental context. If it comes to mind
often, then Perceiver thought decides that it is part of me. On the other
hand, if it is seldom triggered by the internal or external worlds, then

Perceiver thought knows that it is not part of me. Since the most emotional
experiences which I encounter are generally not directly associated with
my physical body, my emotional absolutes will tend to differ from me.
4) Conscience will be active, and me will be forced to face guilt, failure,
and hurt. Conscience occurs when Perceiver thought knows that a pleasant
Mercy cause will be followed by a much worse Mercy effect. Guilt comes
when Perceiver thought knows that the Mercy cause related to conscience
has become part of me. Failure, I suggest, is guilt without the personal
element. Hurt occurs when Perceiver thought links any bad Mercy
experience to me—regardless of responsibility.A As long as Perceiver
confidence is sufficient, Mercy thought will be forced to face all bad
experiences which Perceiver thought says belong to me.
5) Me is stable and not fragmented. Me has stability, because self-image is
held together with Perceiver confidence. Me is also not fragmented,
because Perceiver thought ties all the experiences of me together into the
single mental object of self-image. Since the internal world holds me
together, the external world can change without threatening me.
Notice that we have achieved mental stability at the price of lasting
guilt. This is not a trivial problem. However, we will only have sufficient
tools to analyze this problem in detail once we have discussed Contributor
thought. Therefore, we have no choice but to leave the topic until later. B
Until then, I suggest that any lasting method of dealing with guilt must
involve closure. In other words, it is only when cause has led to
consequence that an issue can be settled and put to rest mentally.
A
Let me expand on the difference between failure and guilt. A feeling of
failure occurs when I violate natural conscience; the bad result comes from
natural rules of cause and effect and no person is involved with the
punishment. Failure turns into guilt when people get involved; they may
either threaten me with disapproval, or they may suffer as a result of my
failure.
B
If guilt is such a major problem, then how can I postpone dealing with it?
Because this book follows a path of rational thinking. Why does that help?
I will explain later.
The Two ME’s
We have looked at two ways of programming Perceiver mode with
information. It is possible to learn either facts based in Perceiver
confidence or 'facts' rooted in Mercy emotion. We have looked at the
interaction between Perceiver and Mercy thought and have seen how this
circuit is affected by our method of developing Perceiver thought.
Our study of Perceiver and Mercy thought is not just a theoretical
exercise. This is because the computer which we are discussing is our
mind. Each one of us must decide how he will program Perceiver strategy.
And, since we cannot escape our minds, each of us must live with the
consequences of his decision.
A Tale of Two Countries

In order to decide intelligently how we will program Perceiver strategy,
we need to compare the results of facts and 'facts.' After all, if emotional
'truth,' confused thinking, logical thought, or no thinking at all, lead to
similar results, then why go to the bother of growing up mentally? Why not
leave things the way they are. Unfortunately, we cannot peer into another
person‟s head and directly observe his reactions and emotions. A But, we
can look at the type of society which is created by a group of people who
follow similar mental strategies. Therefore, I would like to compare two
countries which I have had the privilege of visiting. Other countries could
be chosen, but I am familiar with these two specific examples.
Russia
I suggest that Russia illustrates a country in which Perceiver strategy
operates poorly in most people: Under communism, citizens were expected
to toe the party line. Government propaganda and control ruled supreme.
All 'truth,' all 'facts,' and all 'rules' were determined by the state, and the
Mercy status associated with the party and the government mesmerized
Perceiver mode in each individual into 'knowing' what was 'true.'
A
The continuing development of brain scanners may make this possible in
the future.
None of the
attributes which we
have associated with
Perceiver confidence
were present under
communism. There RUSSIA
was no rule of law;
instead, the
authorities
imprisoned those
who stood up against the regime. There was no democracy; rather, the
party chose who would be in power and expected the people to rubber
stamp these decisions. Truth was a secondary concern, and the facts of
history were constantly rewritten to suit the fancy of the leaders. Private
enterprise was forbidden, along with the ownership of land. There was no
market economy; rather, prices were set by the state. Finally, identity itself
dissolved, as the central plan turned each „comrade‟ into a replaceable cog
in the machine of industrial growth.
The fall of communism plunged the average citizen into the threshold
of uncertainty. No longer was there a monolithic system to provide an
emotional source of stability. But, the problem is that most people did not
have the Perceiver confidence which was necessary to replace the thinking
of the old regime. As a result, at time of writing, Perceiver 'facts' are
largely determined by the feelings and pressures of the moment. Let me
illustrate this with some of my experiences in post-communist Russia.A
Any type of planning is very difficult to do in Russia. Planning requires
sufficient Perceiver confidence to decide that certain Mercy experiences
will go together. When we traveled within the country, we usually could
not buy return tickets. That would require the ability to plan in an
independent manner. Instead, we would buy a one-way ticket and travel to
our destination. Once we arrived, we would buy another one-way ticket in
order to return home. Sometimes we found that there was no return train or
bus despite the assurances of the clerk at the first ticket counter. This is
because accuracy is not possible without Perceiver confidence in facts.
Even if a bus or train did run, it did not always leave at the scheduled time.
For instance, when we took the bus to the airport in Moscow, the driver
chose to leave twenty minutes early. We only found out about this because
we decided to double-check a few minutes in advance.
Planning musical programs was also difficult. Programs were
continually canceled or rescheduled at the last minute. The fact that a
program was going to occur could be overcome by emotions from other
A
I visited Russia twice in the early 1990s. My description is of that time
period.
The Two Me’s 233
events. Often the best way to operate was to show up and give a concert on
the spur of the moment. This way our presence became an emotional
pressure which overturned the Perceiver 'facts' associated with some other
tentative plan.
The Perceiver confidence required for learning principles of cause and
effect is also generally not present in post-communist Russia. For instance,
there was a children‟s playground outside one of the apartments in which
we were staying. Within twenty feet of this playground was a manhole
with the cover missing. The hole was at least twenty feet deep. Any child
could have fallen in and killed himself. But, no one cared. Without
Perceiver confidence, there is no sense of cause and effect.
In Russia, the law states that people in cars must wear seat belts. I
presume that is the law, because every time we drove past a police
checkpoint, the people in the front seats would faithfully hold on to their
seat belts and pretend to wear them. Almost never did I see a person
actually use his seat belt. As usual, the only thing which seemed to matter
was the emotional significance of the police, and not any concern for cause
and effect. As a foreigner, I would think that the Russian style of driving
would be a sufficient hazard to make anyone want to wear his seat belt.
Perceiver confidence also leads to conscience, which forces a person to
live with his mistakes. In Russia, it seems that out of sight is out of mind.
Garbage is dumped anywhere and everywhere. There is severe pollution.
Cities are littered with the rusting hulks of failed factories. Walking in a
Russian town is an adventure. We found ourselves continually picking our
way past discarded cans, detouring around piles of dirt, avoiding holes, and
trying not to trip on protruding nails or half-buried wires.
Without Perceiver confidence, escapism predominates. People search
for emotional experiences which can help me to feel better. In Russia, this
escapism turns up in the most unexpected places. For example, we found
much of the food rather tasteless, except for the desserts. I remember a
high school graduation banquet in which our family spontaneously sang a
few songs (more planning gone awry). After we performed, we were given
tea and nine different varieties of home baked pastries, cakes, and sweets,
all in a town where very little of substance could be found in the local store.
Here is a similar example. As I have suggested, the number of goods which
can be purchased in the stores is somewhat limited. One exception is candy
bars. The variety of imported chocolate to choose from rivaled what is
available at home. The escapism can also be seen in the architecture. The
fanciest building in most towns is the cultural hall or theater. Even if most
of the houses in a village are old and decrepit, there will still be a meeting
hall which tries to look ostentatious and elegant. Of course, the most
obvious form of escapism is also well represented. Vodka is plentiful and
potent and alcoholism common.
Finally, Perceiver confidence is needed to instill a sense of value.

Perceiver logic looks for qualities in an object or experience which will last
over time. This also seems to be lacking in Russia. Buildings which are
five years old appear as if they have been decaying for at least thirty. The
finishing touches are particularly absent. Many structures appear nice from
a distance but lose their appeal as one gets closer and the lack of
workmanship becomes obvious. I remember specifically the paint job in
one apartment in which we were staying. All of the outlet covers had been
painted over. No one had bothered to take them off when painting. The
paint did not reach all the way to the ceiling, and about two inches of the
old color remained at the top of the wall. The windows all had streaks of
paint because no masking tape had been used to protect the glass from
being covered.
The lack of value was also obvious in
the money. Inflation was high and the
ruble was continually dropping in relation
to other currencies. After all, money is
just a representation of value. If
everything that one buys and sells is
cheap, then it is impossible for money to
have any value. This principle was
vividly illustrated by the currency of
Kazakhstan. The bills were beautiful and
well made, and had been printed in
Germany. But with a lack of basic values, even the most elegant imported
money was unable to prevent inflation.
I suggest that everything which I have mentioned about Russia can be
traced back to one single deficiency—the lack of Perceiver confidence.A
Russians today are like children who were mesmerized by cruel and
domineering parents. They have finally escaped the abuse but now they
find themselves in the situation of the teenager who wants to become
independent. They face the choice of either learning to think for
themselves by waking up the Perceiver observer, or else, like so many
teenagers, remaining hypnotized, and succumbing to the tyranny of the
peer pressure which we call nationalism.
Germany
Let us now turn our attention to another country which I have had the
privilege of visiting several times—Germany. While there is no example
today of a country in which a majority of people use only Perceiver logic, I
A
Russia also contains many professionals—nomenklatura—who have
great expertise in some limited area. However, outside of their
specializations, the same lack of Perceiver confidence can usually be seen.
The Two Me’s 235
suggest that Germany illustrates a society in which most individuals at

present have a substantial amount of Perceiver confidence.
I suggest that this Perceiver
confidence grew because the three
factors needed for successfully
raising children were present in
German history. First, German
culture emphasized Perceiver
thinking. This is because the
Protestant Reformation, which
centered in Germany, taught 'truth'
which could be analyzed rationally—
people were expected to read and
study their Bibles. Second, German
political and religious fragmentation
downplayed the importance of
emotional sources of 'truth.' For several hundred years, Germany was
splintered into hundreds of fiefdoms, each with its own variation of
government law and religious worship. Therefore, no single group or
individual could claim to be the sole source of ultimate 'truth.' Finally,
when the French under Napoleon invaded Germany, they overthrew the
existing leaders and thus unconsciously introduced German citizens to the
possibility of thinking for themselves. In the nineteenth and early twentieth
centuries, these three factors combined to produce the best universities and
the most advanced factories in the world. A
I should also mention that the same Perceiver confidence which
developed German education and industry also caused German thinkers to
question accepted religious and political 'truth,' as emotionally based 'facts'
were drawn into the threshold of confusion. Germany responded to this
subjective uncertainty by looking to strong men and powerful government
to restore a sense of subjective 'knowing.' This led ultimately to the horror
of Nazi Germany.B As I said at the beginning of the book, it is better not to
start with mental programming, then to start and stop halfway through. The
political process that led to fascism, though, is a topic for the next book.
Suffice it to say that the same factors which pushed Germany into Nazism
are also present today in most of the Western world.
A
I suggest that other countries experienced similar benefits for similar
reasons. However, Germany excelled in the area of learning and industry.
B
On the whole, Germans since the war have tried to learn from the
mistakes of their Nazi past. Their moral self-analysis has helped to re-
develop Perceiver confidence. Likewise, the struggle of postwar rebuilding
has also fostered Perceiver confidence.
In reconstructed Germany, almost everything works efficiently. Not

only is planning and scheduling possible, but most objects seem to contain
a history of planning. One keeps stumbling across little examples of
German ingenuity in which someone took the care to work out the best
way of doing something before he started building. German machine tools
and cars are well known around the world. The reason for this is that
Germans study principles of natural cause and effect and apply these
principles in the real world. Logical thinking leads to logical machines.
Germany is a clean country. Garbage is sorted, to minimize
environmental impact, before it is thrown away. Germany is also a
beautiful country. The landscape is protected. Every balcony seems to have
a row of colorful flowers. Walking through a German town is also an
adventure. One continually stumbles across restored old houses, pretty
fountains and charming town squares.
The food and architecture in Germany are the opposite of Russia. In
Russia, the only food which seems to taste good is the desserts. In contrast,
everything in Germany is tasty with the possible exception of desserts.
While German chocolate is
awesome, what I really enjoy in
Germany is the bread and the yogurt.
I have never seen so many variations
on the theme of milk. In Russia, the
houses are falling apart while the
cultural hall attempts to look
impressive. In Germany, every home
seems to be solid and well-built. The
prettiest buildings usually are the
houses from the sixteenth century or earlier which have been restored.
Even the drinking seems to be different, with naturally brewed beer being
the alcohol of choice, rather than mind-numbing vodka. The German
drinks in order to be happy, the Russian in order to forget.
Finally, everywhere I look in Germany I see value. The roads are well
built and filled with Mercedes, Audis and BMWs. Buildings which are 400
years old look as if they were built five years ago. This value is reflected in
the German currency. Unlike the situation in Kazakhstan, the beautiful
bills match the well-crafted objects which they can purchase. They hold
their value because they represent value.
Redefining Me
So, where do I want to live? Would I enjoy constant chaos, decrepit
buildings, continual health hazards, and low wages for hard labor that is
often dangerous? Or, would I prefer a world in which planning is possible,
buildings are solid and beautiful, the environment is safe, and I am paid
good wages for work that is usually meaningful?
The Two Me’s 237
That should be a rhetorical question, but there are other factors which
complicate the issue. Suppose that I do want to abandon emotional 'facts'
and experience the benefits of life under Perceiver confidence. What are
the costs? Is there a downside to living in paradise? Does purgatory have
its rewards? Let us look at some of these questions.
One major challenge on the way to living under Perceiver confidence
involves childhood and growing up. We have seen how the mind of the
child starts out with Perceiver strategy filled with the emotional 'facts' of
culture and the Perceiver observer snoring away contentedly, enjoying
dreams of innocent trust. In contrast, Perceiver confidence can only be
gained by enrolling the mind in a lengthy „exercise‟ program.
In terms of our country illustration, this means that every person is born
in „Russia‟ and has the option of „moving‟ to „Germany.‟ „Germany‟ is
populated only with immigrants; it has no native born citizens. This means
that the mentally passive person remains by default in the chaos of „Russia‟
while only the enterprising individual will make it to „Germany.‟ This
explains why „Russia‟ will always be full of people.
But, there are many real German people who were born in Germany.
Doesn‟t this prove that my statement is wrong? Actually, at the risk of
stepping on a few more politically correct toes, I suggest that there really
are no authentic native-born „Germans.‟ In order to understand this, one
has to look at the personality of the average German citizen. A On the
outside, it appears as if everything is guided by Perceiver confidence and
rational logic. However, look at the subjective core of the German psyche
and you find that me is ruled by emotional 'facts,' and not by logic. There
is an unspoken rule that the personal feelings of every German must be
taken seriously and never questioned. B It is as if every citizen is an artist
who lives a life of art, and who reacts emotionally against anyone who
dares to criticize his artistic expression of me.
We all grow up in „Russia‟ and can emigrate to „Germany.‟

 Me is initially held together by emotional 'truth.'
 It is possible to redefine me using Perceiver confidence.
This means that while the body and head of the average German citizen
lives in Germany, the core of me still resides within the childhood home of
„Russia.‟ In other words, while the me of the physical body may be
A
I am making sweeping generalizations, but I have lived in Germany, I do
speak German, and I believe that these statements are accurate. Of course,
there will always be individual exceptions, but it is amazing how deep the
emotional current of culture runs.
B
Uh oh! I am just about to violate this rule. Entschuldigen Sie mir, bitte.
„German‟ and well-developed, there is still a me of Mercy identification

which remains „Russian.‟
This statement may sound extreme to a North American, so let me back
it up with an example or two. For instance, I am acquainted with one older
German lady, currently living in North
America, who literally writes to her doctor in
Germany for advice about bowel movements.
Can you imagine a native North American
doing this? Germany, on the other hand, has a
whole entourage of towns, called Kurorts,
dedicated to the sole purpose of pampering,
soothing, and giving healing rest to the body
of the German. If a German doctor decides
that one of his patients needs some rest and relaxation, he will prescribe an
all-expenses-paid trip, courtesy of the government, to a lengthy session of
treatment within one of these health spa towns. A This is how seriously me
is taken. Finally, you can tell that the me of the average German person is
not really German because me tries to escape the logic of the German
country as often as possible. Germans probably have longer paid vacations
than any other workers in the world. During these extended holiday times,
they flock to places where me can feel free of rules, such as Spain and
Greece with their Latin temperament, or Canada with its untamed
wilderness.
I do not make these strong statements to denigrate the Germans. After
all, with a last name of „Friesen,‟ I myself have somewhat of a German
background. However, I do want to emphasize that the paradise of
Perceiver confidence has no native sons, only immigrants. And, emigrating
from „Russia‟ to „Germany‟ is a difficult process. Even when the body and
the mind live amidst the external paradise of a „Germany,‟ the heart may
still remain stuck in „Russia.‟
This leads us to a paradox. On the one hand, I have suggested that an
earthly paradise like Germany can be created only with Perceiver
confidence. On the other hand, I have also stated that Perceiver confidence
can be learned only by holding on to facts in the face of emotional pressure.
But, isn‟t paradise a location which is free of emotional pressure—a place
of ease and luxury without want? After all, this is the traditional view of
„paradise.‟ If so, this means that any person who is born and grows up in
„Germany‟ cannot gain the Perceiver confidence which is required for him
to become a true „citizen‟ of „Germany,‟ because he lives in a world which
is free of emotional pressure. Instead, it is only the individual who is born
A
Any town name that starts with a Bad, which means “bath,” as in Bad-
Füssing, is a Kurort.
The Two Me’s 239
in „Russia,‟ with its emotional chaos, who has the opportunity to gain the
Perceiver confidence that is necessary to become a true „German.‟
If this is true, then every paradise has a finite lifetime, because the easy
living which Perceiver confidence makes possible removes the difficult
Mercy experiences which teach Perceiver confidence. Therefore, a society
will go through the stages of growth, success, decadence and failure, just
as the human body passes through childhood, maturity, aging, and death.
This means that every „German‟ success story is also the breeding ground
for a „Russian‟ failure.
The paradox of modern society:

 Living in paradise removes the pressure needed to build paradise.
 Every paradise that we build has a finite lifetime.
That sounds really depressing. Really, really, really depressing. Is there

a better way? Do we have to go continually between heaven and hell?
Does every attempt to leave hell have to be a struggle? Why can‟t we stay
in heaven all of the time? Cheer up. I suggest that there is a solution, if we
are willing to pay the price. In order to understand this cost, we are going
to have to look at the question of redefining me.
Personal Transformation
We have seen how 'facts' based in Mercy emotions and facts rooted in
Perceiver confidence are separated by a threshold of uncertainty. Going
from one to the other means crossing a mental no-man‟s-land of doubt and
confusion. I suggest that the same principle applies to the Perceiver facts
which define me. As we know, the self-image of a child is determined by
culture, parents and other god-like figures. These emotional experiences
and persons establish the set of Perceiver 'facts' which define the identity
of the child—his self-image.
Rebuilding me upon a solid foundation of Perceiver confidence means
throwing all of these 'facts' into confusion—each piece of information
which defines me must be dragged through the threshold of uncertainty.
As the Perceiver observer wakes up from the trance of childhood, it will
question the 'facts' of childhood identity: “Who am I? What am I? What
defines me?”
If this uncertainty were limited to Perceiver thought, it might be
possible to survive the process. But, when the Perceiver glue of self-image
dissolves, then Mercy strategy will feel that me itself is falling apart—
which it is. And, as I mentioned before, people would rather feel severe
pain than face mental annihilation. And we are not just talking here about
normal mental annihilation. Rather, it is the core of our identity, the
essence of the internal Mercy world, the emotional foundation for the
entire mind, me, which is falling apart.
Obviously, the process of gaining sufficient Perceiver confidence to

redefine me is a major undertaking, slightly more important and difficult
than deciding what I am going to have for dinner tonight. This is the
problem with many books on pop-psychology—the „User‟s Guides to the
Mind.‟ They try to reduce the agony of changing self-image into a menu
for success: “Would you like the fried rice with sweet and sour pork or the
bold confidence combined with the personal touch?” Readers should be
deeply insulted at being treated like some combination dish at a Chinese
restaurant. If I take me seriously, then I will demand real answers, heavy
issues, and deep feelings, because me is worth nothing less.
Over the next several pages, we are going to examine the process of
redefining me. The name I give to this procedure is transformation. This
word suggests that something personal is undergoing a metamorphosis
from one form to something completely different. In a very real way, this
is what me feels like—almost as if it is being redefined.A
I should emphasize that transformation does not consist of a slow
adjusting, shaping and fine-tuning of the me of childhood until it is
gradually reformed into
! the me of the adult.
There is no gradual way
? to jump across a chasm.
Unless I leap far enough,
I simply will not make it
to the other side. And
the two me‟s are
separated by a mental
The clouds of uncertainty
chasm—the gulf of the
threshold of uncertainty.
The ol d This means that
'me' somewhere there will be
The solid new me a „leap‟ of identity, a
„jump‟ of personality, a
letting go of the old me in order to sail through the clouds of uncertainty
with nothing below me—in the hope that I will not plummet to my death
below but rather land intact on the solid ground of a new me.
The Perceiver confusion which separates the childhood me from the
transformed me also means that it is not possible to see from one side of
the chasm to the other. Seeing where I am requires a mental map, and it is
Perceiver strategy which is responsible for building this map. But, if
Perceiver thought itself is confused, then there will be no map. I may
A
We now have two pairs of me‟s: The me of Mercy identification versus
the me of the physical body, and the me of the child versus the me of the
adult. Don‟t worry. These two pairs will be integrated very shortly.
The Two Me’s 241
understand what is happening to me and be able to describe the process in

intellectual terms, if it is explained to me in some book, but as far as me is
concerned, there is nothing on the other side of the chasm, only gray
clouds of utter confusion.
Personal transformation involves a major personal shift.

 The old and new me‟s are separated by a threshold of confusion.
 Identity must cross this gap by leaping into „thin air.‟
This means that I will not redefine me unless I have to. Only a crazy
man would jump off a cliff if he did not know what was out there and
could see only a blanket of clouds. And, I suggest that this is how many of
us are forced to experience transformation. Living with our childhood me
drives us so crazy with frustration and agony that we finally conclude that
even the purgatory of confusion is better than the hell in which we are now
living. In other words, the persecution in „Russia‟ gets so bad that we
decide that we are willing to risk everything in order to escape.
This is the path of suffering. It works, but at great cost. However, this is
also the benefit of the chaos of „Russia.‟ It is so horrible that it forces
people to leave, and in leaving, they have the opportunity to experience
transformation. Thus,
the pain of remaining in
„Russia‟
counterbalances the
agony of leaving.
Let me illustrate the
„jump‟ of personal
transformation with an
example from the real
countries of Germany
and Russia. I had the
privilege for two
summers of spending
several months in Germany with immigrants from Russia. It is interesting
that they can be divided into two major classes. The first group left during
communism in order to escape personal persecution. These individuals
tend to be honest and hard working. Why? Because they were forced to
jump from the cliff of the old me, and this leap helped them to experience
personal transformation. In other words, the struggle of overcoming the
barriers erected by the communist authorities drove their me to experience
at least partial transformation. In contrast, the second group left after the
fall of communism, to better themselves economically; they did not
experience the same emotional pressure as the first group. Therefore, these
individuals have brought the emotional baggage of Russia to Germany
along with them, complete with Russian chaos, corruption and „Mafia.‟
The second group did not have to jump, and so as far as me is concerned,
they are still living in Russia. The only difference is that their physical
bodies have moved a few thousand kilometers to the West.
The diagram below describes the three requirements for personal
transformation. First, transformation is only possible if a new me exists.
Building this new me takes time and effort. Second, the old me must
eventually be destroyed. If transformation is to be complete, then in some
way, the new me must eventually replace the old one. Third, personal
transformation centers around a crisis point in which there is a shift in
personal identity. This „leap‟ happens at two levels. First, there is generally
a major climax when the core of me makes the jump. Second, this
fundamental point will be surrounded by scores of lesser crises in which
smaller fragments of me make the shift.
3. Identity
must move.
1. Build the 2. Destroy

new 'me' the old 'me'
The order of these three elements can vary. For instance, it is possible
to emphasize the first point. In this case, identity will be drawn to the new
me. Transformation may also be driven by the second aspect. Here,
identity will be „kicked out‟ of the old me. I suggest that the first option is
more pleasant.
Head in the Clouds and Feet on the Ground

Anyone will eventually jump off a cliff if he is pushed hard enough.
However, I suggest that a person can also be motivated to leap by the pull
of vision. Suppose that I see something hovering out in the clouds which is
so attractive that it makes everything around me look like hell. One could
say, suppose that I peer through the clouds and get a glimpse of heaven. If
the contrast between „heaven‟ and my „hell‟ is great enough, then I will
jump, not because I was pushed, but rather because I was pulled.
But how does the mind create a „vision of heaven,‟ and what if this
heaven isn‟t real but a figment of the imagination? Obviously, these are
very important questions. Hinduism and Buddhism, for instance, teach
The Two Me’s 243
people that salvation is achieved when I am sufficiently motivated by the

vision of self-annihilation and self-denial to make a leap away from the
bondage of the me of the child. But, if the result of abandoning self-image
is the annihilation of self, then obviously nothing is left on the other side
for me except an endless plummet through clouds of emptiness, or in
Hindu terms, the selflessness of Nirvana. As far as I personally am
concerned, though, I like solid ground, and I find the concept of eternal
tumbling through nothingness to be totally unnerving. If that is the cure,
then give me the sickness.
So how can I know that the mental vision which I see hovering in the
clouds actually corresponds to something which is really out there? Let us
see if we can use a little common sense to come up with an answer. In fact,
why not build our solution out of common sense, since we know that this is
one thing that is firmly rooted in the real world.
Have you ever considered the fact that every invention and modern
convenience started out as the figment of someone‟s imagination? Some
individual standing on the edge of the me imposed upon him by his culture
saw a vision in the clouds of uncertainty of how things could be and took
the risk of leaping after that image of the possible. What turned his vision
into reality? I suggest that it was Perceiver belief based in common sense.
Let me explain. Perceiver facts, I said, describe connections between
individual Mercy experiences. That is how common sense forms; Perceiver
thought notices which Mercy experiences go together in a repeatable way
and draws conclusions.
In common sense, the Perceiver observer may be awake, but it is still
passive. It is observing carefully, but it is still only observing. Suppose,
though, that Perceiver strategy becomes active and decides to believe in
some fact and to pull it into the internal world of Perceiver thought. This
Perceiver belief will reconnect Mercy experiences. The new Perceiver
connection will regroup the experiences within Mercy thought; it will
arrange them in different ways—by sorting them into differing groups. The
result is that in my head, within the imagination A of the Mercy internal
world, I will see an object which does not exist in the real world. The
experiences may come from out there, but the connections between these
experiences are new.
We could think of this process as working with a building set such as
Lego. Mercy memories are like Lego blocks—fragments of experience.
Culture assembles these pieces in various ways. Therefore, as I go through
life, Mercy thought is continually encountering Lego „cars,‟ „buildings,‟
A
Imagination is driven by the mental „pump‟ of Exhorter, Contributor, and
Facilitator strategies. In the right hemisphere, this circuit is seeded by
Mercy experiences, and forms the basis for creativity and planning.
and other objects or situations which people have constructed by putting

together the Lego blocks of raw Mercy experience.
Internal visions of possibility are rooted in Perceiver belief:

 Mercy experiences are connected together by Perceiver facts.
 Perceiver thinking can manipulate these facts.
 Perceiver belief in these new facts will rearrange Mercy memories.
The result is an internal Mercy picture of something new and different.
When Perceiver strategy believes in a certain fact, it is deciding to place

confidence in a specific way of connecting these Lego blocks. If I come up
with a way of connecting experiences which is novel, then I can turn this
new idea into an actual object by putting real bits of material together in
this new way. We see the fruit of this mental labor when we go to the store
and notice some clever gadget which combines existing ideas in a novel
manner. We see it, slap our heads with our hands and say, “Why didn‟t I
think of that. It‟s so obvious. You just take a bit of this and put it together
with a chunk of that and…voila!” Someone believed in a new Perceiver
connection and turned it into reality. Why was his leap of faith successful?
Because it was based in the Perceiver rules and logic of common sense,
which in turn are rooted in the real world; he took what he saw and knew,
and rearranged it, and this new arrangement could be imposed upon reality.
But what does a new combination can-opener and back-scratcher have
to do with visions of „heaven‟ and „hell‟? A lot, because it is the same
mind which is generating them both. In each case, a vision of new and
improved existence is (hopefully) being transformed into reality. The only
difference is that the corner store gives us better gadgets and services while
images of „heaven‟ and „paradise‟ promise us a new me along with a better
body. In other words, one comes to us with better objects, while the other
improves me. But, we know that me and object recognition use exactly the
same mental circuitry—they both exploit interaction between Perceiver
and Mercy thought. Me is built within the internal world of Perceiver and
Mercy thinking, whereas object recognition occurs within automatic
thought. Therefore, the principles which apply in one area should also be
true in the other.
If this is correct, then I suggest that the following principles can guide
us in creating visions of „heaven‟ to which we can leap with at least
reasonable confidence that we will land upon solid ground.
First, I suggest that a „heaven‟ has to be based upon Perceiver logic,
confidence, and common sense. This is because it is Perceiver confidence
and common sense which allow us to create the order of „Germany‟; it is
only by working with these „bricks‟ that we can build a „heaven.‟ In
contrast, if we work with the frozen mud of emotional 'facts,' we will end
up inevitably with the chaos of „Russia.‟ No matter how beautiful our
The Two Me’s 245
„heaven‟ appears, it will turn eventually into „hell.‟ In other words, if we

want lasting results, we must use solid building material.
I suggest that the United States from the Second World War to the
1990s provides an illustration of this principle. Never in the history of
mankind have so many people had it so good for so long as in the United
States during this period. What is experienced daily goes far beyond what
the medieval person dreamed for in paradise. How have Americans
responded to this „heaven on earth‟? Curiously, we find American society
pervaded with destructive thoughts, images and actions. There is violence
on television, murder in the streets, confrontation in the courts, and dog-
eat-dog competition in business. Isn‟t it strange that a country which is so
close to „heaven‟ would lust after „hell‟? Why is this? I suggest the basic
reason is that at the core of their personalities, Americans are really
„Russian‟ and not „German.‟ Deep down, they follow emotional 'facts' and
are repelled by rational logic. After all, does it make sense to choose to
focus upon pain and disaster?
Second, if we want to construct a vision of „heaven‟ which can be
brought „down to earth,‟ then I suggest that it must be possible for
Perceiver thought to find logical similarities between present life and any
„heaven‟ which we see hovering in the clouds. In other words, if we want
to redefine me using Perceiver confidence and logic, then it must be
possible to redefine me using Perceiver confidence and logic.
This means that personal transformation is only feasible if I use
Perceiver strategy to search for connections and similarities between the
present me and the possible me of the future. This is because Perceiver
thought operates by looking for connections and similarities. If I expect
my „heaven‟ to be completely different from my present life here on
„earth,‟ then „heaven‟ will always remain a vision in the clouds, separate
from me, because by its very nature, it will be unattainable.
Finally, I suggest that a „heaven‟ must always contain Mercy
experiences which are like those in our present life. This is because
Perceiver logic is only capable of relinking experiences which live within
Mercy thought. It cannot destroy Mercy memories or create them out of
nothing. It can only take Mercy memories apart and put them together in
new ways.
For example, compare our modern

Western society with the world of two
hundred years ago. We still eat, sleep,
talk, send messages, travel, learn,
build, and even go to the bathroom.
All of these Mercy experiences have
remained unchanged. However, the
Perceiver connections between these
experiences have altered vastly. We
now speak over long distances with
the help of a telephone, but we still
talk. We enter an airplane and soar
like a bird, but we still travel. We
build incredible skyscrapers using massive machines, but we still build.
We have flush toilets with fans to remove odors and sewer systems which
process our waste, but we still go to the bathroom. We buy instant food
packages and stick them in the microwave oven, but we still eat.
Ah, says the religious person. In the real heaven, that will all be
different because we will have completely new bodies. We will no longer
need to eat, sleep, travel, learn, and build, and as for toilets, they will never
again be mentioned, for they will not be required. Let us suppose that all of
this is true and that in some way we get to exchange our old physical
containers for new and improved versions. Let us also assume that with all
of these physical necessities out of the way, it will be possible to find
something to occupy our attention. Unfortunately, what remains intact and
unchanged is the childish me of irrationalism and chaos along with the
Perceiver footing of mesmerized mud, and this is sufficient to turn any
„heaven‟ back into „hell.‟
But, continues the religious person, not only will we have new bodies,
but we will also have new minds. In heaven, me will be perfect. No impure
thought will ever cross our imaginations. Again, let us pretend that this is
possible. Let us also assume that after having removed all thoughts which
directly or indirectly concern impurity, something will be left to think
about, and me will not end up completely devoid of content. What would
happen if both our physical bodies and our emotional desires were changed
at the same time?
This would mean altering both the me of the physical body and the me
of Mercy identification simultaneously, because changing my physical
body would change the me of the physical body and changing my desires
would alter the me of Mercy identification. Let us examine this possibility.
The Two Me’s 247
Changing Both ME’s Simultaneously

It appears that something must at all times hold together at least some
aspect of me. A redefining of my identity can only be done by playing one
aspect of me against the other—I „walk forward‟ by moving part of me
while at the same time keeping the other aspect of me firmly on solid
ground. Therefore, I suggest that the result of trying to alter both
definitions of me at the same time would be total mental annihilation. The
edge of the cliff, on which the childish me stands peering out into the mists
of the threshold of uncertainly, may be rather uncomfortable, but it is at
least solid. If some „God‟ were to wave His magic wand and dissolve this
ground into thin air, what would be left, except for an endless plunging
through the voids of nothingness?
In this sense, there is no difference
between the religious person who hopes
for instant salvation when he reaches
heaven and the Eastern mystic who tries
to escape into Nirvana. The solution of
both involves the destruction of me and
defines salvation as a shadowy world of
eternal existence which has no
connection to life or to this present
world. The only difference is that the
eastern mystic tries to reach heaven now whereas the individual with
religious blind 'faith' 'believes' that his „heaven‟ will be reached in the
future when he dies.
It is impossible to change both me‟s at the same time.

 One me must remain solid while the other me changes.
 Changing both me‟s at the same time would create mental chaos.
By the way, I hope that I am not confusing you by mixing the topic of
personal transformation with that of „life after death.‟ In our minds, we
tend to keep these two subjects quite separate. However, I suggest that they
are intimately related. First, if life after death really does exist, then
learning how to survive in the new world will involve at least some form of
personal transformation. Second, where did our mental image of „life after
death‟ come from in the first place? Some set of Perceiver facts managed
to relink Mercy experiences and thus build an internal picture of a better
world for me—Perceiver strategy had to work with Mercy experiences
which already exist, for it cannot manufacture them out of thin air. The
idea, in various religions, of life after death in heaven, hints therefore at the
mental significance here on this earth of personal transformation and its
vision of a better world—this is evidently the seed from which these higher
concepts developed.
In fact, what we are really talking about is building „heaven‟ on „earth.‟

Making a transition to „heaven‟ requires the stability of an „earth,‟ and the
„heaven‟ which is created will end up coming back down to „earth.‟ This is
an important principle. As we know, there are two ways of defining me,
either with our physical bodies
or through Mercy identification.
I would suggest, therefore, that
=/
both of these definitions cannot
be altered simultaneously.
Most systems in our world
today, such as communism,
socialism, capitalism or
religion, do not realize this.
They assume that changing a
person‟s environment will
automatically change his mindset. In other words, they think that by
altering the me of the physical body, they can bring instant improvement to
the me of Mercy identification. In contrast, the history of these systems
suggests that change in the one aspect of me tends to cement the other
more strongly in place, just as lifting up one leg puts all of my body weight
on the other foot.
We have just seen how Western religion falls into this error. It feels
that giving the human 'believer' a new body and a new world will instantly
give him a new mind. Similarly, the central tenet of communism is that
changing an individual‟s economic status will alter the person. Likewise,
socialism assumes that people will be emotionally satisfied if they are
given the resources that they need. Capitalism also thinks that individuals
will be successful if they are given sufficient freedom. In all cases, altering
the environment is thought to change the person.
What happens when the physical me is changed before the me of
Mercy identification has been reprogrammed? You get very clever people
following goals which are really dumb. In other words, you get our modern
society. Why are we clever? Because we use objective thinking to
transform the me of our physical bodies. Why do we follow dumb goals?
Because some aspect of me must remain solid in order to preserve personal
integration. Therefore, as our physical world has changed around us, the
me of Mercy identification has clutched all the more strongly on to the
security blankets and idols of our past in order to maintain some kind of
stability in our evolving identity.
We can see this same principle at work in the industrializing countries.
Generally speaking, they are willing to accept Western technology as long
as they can hold on to their native culture. In other words, they will change
the me of the physical body if they can retain their existing me of Mercy
identification. By the same token, whenever technological change has
threatened the core of local culture, then people and countries have
The Two Me’s 249
rebelled against further progress and have attempted to preserve their

culture at all costs. You see, the human mind really does not like
plummeting through the void. The only reason that the Eastern mystic can
„live‟ with his head totally in the clouds is that his feet are absolutely
anchored in the permafrost of his Eastern culture.
Let me summarize. There are two me‟s: the me of Mercy identification
and the me of the physical body. First, we cannot change both of them at
the same time. This leads to mental disintegration. We see this illustrated
by the rebellion of industrializing countries against excessive Western
culture. Second, if we try to change one aspect of me, then the other part of
me will be forced to hold more strongly on to something that is solid. This
explains why our Western world has struggled to protect its culture and
religion from the encroaching influences of modern technology. Third, if
one part of me is solid, then the other part of me can be allowed to drift.
This is why a country such as the United States can get away with lusting
after death and destruction. Because it is industrialized and the me of the
physical body is in good condition, the me of Mercy identification can be
permitted to float into various alternate realities to gain excitement, or to
practice mind games that remove feelings of guilt. A
Changing one ME at a Time

Changing both forms of me simultaneously may lead to mental disaster,
but I suggest that altering one at a time is a very different story. This
appears to be quite possible. We could compare this process to walking.
First, we use either the me of Mercy identification or the me of the
physical body to build a corresponding partial new me on the other side of
the chasm of uncertainty. This is like picking up one foot and putting it on
the other side of the gap. While we are changing one aspect of me, we
keep the other side of me fixed. This is like using our second foot to hold
up our weight while moving forward with our first foot. Second, we
transfer our personal identity from the old me to the new me, just as
walking transfers the weight of the body from the back foot to the forward
one. Finally, we let go of the old me and allow the new me to pull it across.
This is like lifting up our back foot and pulling it forward.
A
But didn‟t I just say that Western civilization changes the me of the
physical body? Yes. However, in the United States, the me of the physical
body has been transformed and is now comfortable with the idea of change.
Americans expect technological improvement and the system is designed
to deliver these changes to the consumer in digestible, bite-sized chunks, as
„advances in the state-of-the-art.‟ That is part of the American concept of
me. In many other countries, technological change is still seen as a threat.
There, the me of the physical body has not yet become accustomed to the
idea of change.
This leaves us with a choice. Which aspect of me are we going to alter

first? Which „foot‟ are we going to lift up at the beginning? Let us look at
the two alternatives, starting with the one being followed by the world
around us today.
By the way, this is our first pass through the topic of personal
transformation. If everything does not make perfect sense, don‟t worry. We
will be examining the subject again. Because the issue is so essential—
after all, what is more important to me than me—I will walk through the
process twice, each time emphasizing different aspects.
First, we can build a new me with our physical bodies while leaving the
me of Mercy identification behind. How do we move ahead with the me of
our physical bodies? We learn new skills, we gain understanding about our
natural world and about our physical bodies, we pursue goals of external
wealth and improvement, and so on. In other words, we do what is being
done in today‟s society.
But how can we leave the me of Mercy identification behind while
placing the other foot forward? Well, we know that whenever something
good comes along, the me of identification will automatically try to
identify with the pleasant experience. Therefore, if we want to keep the me
of Mercy identification away from the me of the physical body, then
whatever we do with our physical bodies is going to have to produce some
sort of painful result: Face Mercy identification with suffering and it will
do its best to avoid the discomfort. Where does the me of Mercy
identification go today when it experiences hurt? It runs to find comfort
among its memories and its idols.A Therefore, if our physical actions lead
in some way to emotional pain and discomfort, this will repel Mercy
identification and force it to remain shivering on the cliff trying to hold on
to some pleasant memories in the past. We are now „straddling‟ the chasm
of uncertainty, with one „foot‟ on the near side and the other on the far side.
This sort of thing happens, for instance, when I experience personal
tragedy. Something horrible happens which makes Mercy feelings cry out
in agony and run for the „shelter‟ of emotional comfort. Meanwhile, my
body has to keep on living and working. Gradually this builds two separate
me‟s. On the one side there is the public me, guiding my physical body
through life and smiling at those who pass by. Meanwhile, the hidden
emotional me is crying and whimpering inside.
Now look
more closely at
our present society.
Suffering
It chooses to
+
improve the me of
the physical body.
A
We will discuss idols in the next book.
The Two Me’s 251
It does so by using objective thought. This encroaches upon the realm of

the subjective, causing people to doubt the emotional 'truth' of culture,
religion, society, and the me of Mercy identification. Why? Because of the
threshold of uncertainty. If the overall level of Perceiver confidence rises,
then emotional 'truth' in every area automatically becomes uncertain. A This
leaves the me of Mercy identification in a bind, because the growth of
objective thought destroys subjective 'truth' without providing an
alternative. Why? Because objective understanding, by definition, is
objective—it avoids Mercy feelings and ignores the me of Mercy
identification. Thus, no matter how wonderful the conveniences which
objective growth bestows upon its citizens, they will end up feeling
emotionally naked. They will sense that the clothes of culture have been
torn from their subjective identity and that no other garments are being
provided. The end result will be Mercy anguish. And, what does the me of
Mercy identification do when it experiences hurt? It comforts itself with its
memories and its idols.
Thus, our society has reached the position where our identity is „doing
the splits‟ across the threshold of uncertainty. What now? Let us assume
that we wish to complete the process of transformation. First, we have to
make sure that the forward foot is placed solidly. Since the new me of our
physical bodies is constructed out of Perceiver confidence, this means that
our physical body must live in an environment full of repeatable cause and
effect. In other words, our physical condition must last long enough to
convince Perceiver thought that it will always be with me—regardless of
how much the me of Mercy identification loathes the situation. For western
society, this means accepting technology. We have created a modern world
ruled by natural law and order. If we want to anchor the „forward foot‟ of
the me of the physical body, then we must continue to live within this
world.
Second, we have to make sure that both „feet‟ are connected to the
same body. There is no point in trying to jump across a chasm on someone
else’s „legs.‟ Rather, I must be the one whose „body‟ is dangling above the
precipice, and both „legs‟ must belong to this same „body.‟ Moving from
metaphor to reality, this means that both me‟s must be connected: The
situation that is produced by the me of my physical body must be the very
situation which makes the me of Mercy identification feel miserable.
Unless both me‟s describe the same predicament, it is not possible for
identity to change from one me to the other. Unfortunately, modern society
has erected a huge barrier which keeps these two me‟s completely
separate—the division between subjective and objective. If we want to
experience transformation, then this wall must be torn down. Otherwise,
our identities will remain permanently split.
A
It is the mechanism of the panic attack, operating now in reverse.
Third, I have to „shift my weight‟ from the back „foot‟ to the forward
„foot.‟ This is hard enough to do when crossing physical gullies, but when
trying to change me, it can be almost impossible. For the individual who
suffers personal tragedy, he must let go of his hurt and decide to continue
living. For the technological society, it means holding on to the method of
science while at the same time being willing to let go of the irrationalism
of the past. The temptation is to cling to the „good old days,‟ to throw out
the technology and to start hugging trees or glorifying pioneers.
Personal Transformation is like walking—it requires two me‟s.

 The first me anchors itself solidly to the „ground.‟
 The second me detaches itself and moves forward.
 The second me then plants itself down on the „ground.‟
 Then the first me detaches from the ground.
 Finally the first me moves forward to join the second me.
Of course, if the ground beneath my back „foot‟ begins to crumble, then

I have no choice but to jump. How does one dissolve the foundation under
a back „foot,‟ for a me of Mercy identification rooted in emotional 'facts'?
Simple. You get rid of idols and debunk emotional sources—as I am doing
here in this book. Remember that the me of the child is based in
emotionally important people, events, and objects. Alter these emotional
supports, and me simply falls apart. We call this step „removing a person‟s
crutches.‟
How violently will an individual react when his idols are disturbed?
Well, it depends upon how much „weight‟ he is placing upon them. If most
of the „weight‟ of personal identity has moved forward, then they will slide
away fairly easily. However, if he is clutching on to them for dear life, his
reaction may be quite violent, and reaching the far side may involve quite a
clumsy kind of jump. Pity the poor individual who still has both „feet‟
firmly placed on the side of emotional 'truth.' When the „earthquake‟
comes and the „idols‟ begin to topple, he falls with them.
What does it feel like when identity changes from one me to another?
Exactly like it sounds. I literally change inside. What used to be me is no
longer me. I feel „reborn‟—as if I have died and come back to life again.
We have examined now what happens when the me of the physical
body moves ahead while the me of Mercy identification stays with
The Two Me’s 253
emotional 'facts.' Notice the key role that is played by suffering—it

separates the two legs, and it forces the final jump. Again we are back to
the conclusion that every „Germany‟ requires a „Russia.‟ There must be a
better way. A Well, let us see what happens if we keep the me of our
physical bodies on this side of the cliff while we use the me of Mercy
identification to probe the uncertain clouds which separate emotional 'facts'
from logical facts.
When the me associated with my physical body was probing the mists
of Perceiver uncertainty, as in our previous option, there was external
change—some lasting external series of events convinced common sense
that me was different. In contrast, when the me of Mercy identification
establishes the bridgehead, then the initial changes are entirely mental.
They are not seen by others.
The goal of this alternate kind of mental probing is to use Mercy
identification to build a new me held together, as before, by Perceiver logic
and confidence. Above all, this requires internal honesty and integrity. If I
use Mercy identification to fly away to some mental world of escapism,
then I will not be building a new me, but simply playing games with the
old one.
In scientific circles, this type of mental probing is called research. We
all know that research is useful only if it is honest and accurate; that is
what distinguishes research from fiction. The scientist who intentionally
falsifies data or who spreads lies is usually rejected very quickly by the
scientific community. And yet, we also know that honest research is often
quite difficult, especially when personal emotions are involved. For
instance, do we trust the words of a scientist who says that smoking
tobacco is not harmful when we find that he works for the tobacco
industry?
Unfortunately, it is exactly this type of painful honesty which is
required for building a new me. We
must include the subjective in our
research, because we are not simply
working with a set of abstract beliefs,
but we are constructing a new me, and
me, by definition, is my subjective
part. In practical terms, this means
bringing my personal life to my work
A
Why must there be a better way? Because, I assume that this is true.
Another major assumption of mine is that an answer can always be found
to every problem. We will see later that it is these two assumptions which
allow Contributor thought to operate with freedom. So far, I have found
these axioms to be true if I am willing to pay the price—and there always
is a cost.
with me, acknowledging my „sins‟ when I worship „God,‟ including my

subjective feelings in my scientific research, being honest in my business,
telling the truth in my marketing, and building personal integrity into my
love life. Ouch, that hurts! Of course it does. But isn‟t it better than the
alternatives of either leaving me locked in the childhood fantasies of
emotional 'truth,' or having me forced across the chasm into adulthood by
some physical trauma or disaster?
It is precisely this agony of personal honesty which builds the Perceiver
confidence that is required in order to hold the new me together.
Remember that there is no way to build Perceiver confidence except
through holding on to facts in the midst of emotional pressure. As
Perceiver belief grows in confidence, it becomes strong enough to
reconnect memories within the internal world of Mercy thought. The result
is an inner vision of how things could be. It is as if the clouds of
uncertainty clarify slowly into shapes and forms. At first I only see these
possibilities dimly and vaguely, but as Perceiver belief continues to build,
this inner sight becomes ever sharper until the clouds actually start to look
solid. The result is that one mental „foot‟ ends up being placed upon the far
side.A
Eventually, the inner picture of what could be becomes so bright that it
appears more stable and real even than the ground upon which the old me
is „standing.‟ This is when the old me makes the shift from the ground on
this side, to the clouds on the other, and by making this shift, turns these
clouds of Perceiver belief into solid ground and reveals the „ground‟ of
emotional 'truth' on this side as the oozing mud which it really is.
Remember, it is Mercy strategy which adds individual experiences to the
abstract connections of Perceiver thought, and when Mercy identity makes
the jump into the new me, then it turns this me into reality by attaching the
flesh of new emotional Mercy experiences onto the skeleton of Perceiver
self-image which was previously built by Perceiver logic.
We notice this type of mental shift illustrated sometimes by the
entrepreneur with his new product. His vision of improved reality can be
so real to him that he believes his version of reality more than he trusts his
own senses. For instance, Steven Jobs, the personal computer innovator,
was described as carrying with him a „reality distortion field,‟ as he
combined computer facts with computing possibilities. However, he also
A
When the me of Mercy identification has been reshaped by Perceiver
logic, then identification turns into enjoyment. Mercy feelings are still
there, but not the identification. Me can enjoy a pleasant experience and
then move on, without clinging to the memory. Therefore, it is no longer
accurate to call it the „me of Mercy identification.‟ However, in order to
avoid introducing yet another label for me, I will continue to use the term.
The Two Me’s 255
solidified his internal visions into the Apple, Macintosh, and Next Step
computers.
We have seen how one „foot‟ is placed upon the other side of the chasm.
How about the other „foot,‟ the me of the physical body? It can only move
after identity has transferred into the new me constructed by Mercy
identification, and this can take a very long time. Paradoxically, people
who do not wish to change or move can actually assist me in „stepping
forward‟. This principle is especially true when I, as an individual, move
forward with the me of Mercy identification while living in a society
which is moving ahead with the me of the physical body. Everyone will
think that I am putting the wrong „foot‟ forward—I am answering
questions which no one is asking, and ignoring goals which everyone is
pursuing. In this case, me will have to straddle the chasm until something
breaks. Either my vision becomes bright enough to attract the attention of
others, or the suffering of society becomes sufficiently great for others to
start asking questions, or I split apart mentally and lose the ability to bridge
the gap.
During this time of waiting and tension, logical research and thinking is
going on, but nothing substantial is changing externally. Everything
continues the way it always has been, except that I increasingly see and
understand that the existing situation cannot continue. But that is dreadful!
Imagine mentally straddling a chasm after years of research because,
externally, it seems that nothing which I say or do has any effect or makes
a shred of difference.
I don‟t have to imagine it. This literally describes where my research
led me. It was precisely the stress provided by the gap between internal and
external reality which gave me the ability to „teleport‟ across the chasm of
uncertainty—that was how I „grew‟ the „legs‟ which allowed me to „walk‟
across the gap.A Without some form of chasm, my childhood me would
have remained essentially intact; a little smarter and more polished perhaps,
but deep down, still a foolish little child. Furthermore, the delay in
implementation built Perceiver confidence, making my internal image of
the world on the other side brighter, clearer and more solid.
All that remains is to dissolve the old me provided by my physical
body—to „lift up‟ the back „foot‟ and to bring it forward. This happens
when action finally turns ideas into reality. By implementing my internal
vision and building a better world, or by having it implemented by others,
A
„Being stuck in a hole‟ does not necessarily mean that I live in some
shack in the wilderness. Instead, it can mean that my external
circumstances remain stable. Whatever I am doing with my physical body,
I continue to do. Suffering or agony is not required, only stability. Change
may be present, but it is always a variation on some unchanging theme,
and it never leads to any fundamental alterations.
my physical body finds itself living in a new and improved environment,

which now matches the me of Mercy identification—that is, if my visions
can be made real. However, if the kingdom of „heaven‟ cannot come down
to „earth,‟ if it is not possible to do things on „earth‟ as they are done in
„heaven,‟ if people around me will not change, then I remain stuck trying
to live on both sides of the mental chasm. Like the Eastern mystic or the
Western philosopher, my head is in the clouds, but my feet are glued
firmly to the stubbornly solid earth of the old me—which refuses to
dissolve. I become split, both here and there, and as a result, neither here
nor there, but rather with my identity stretched upon the rack, and the
chasm of uncertainty a deep wound which runs through the heart of me.
Suffering versus Patience

I suggested that the option of moving first with the me of the physical
body describes the path of suffering. In contrast, I suggest that moving
initially with the me of Mercy identification represents the road of patience.
Both options can produce personal transformation.
We can illustrate the difference between suffering and patience with the
help of a diagram. In suffering, a disaster occurs which makes me feel bad
for a length of time. While in this situation, the wish is for life to return to
normal. In contrast, patience starts with normal life. In this case, the wish
is for something good to happen. In both situations, it is the gap between
the real and the desired me which forces the identity transfer to occur; it
spreads my two feet apart, pulling one „leg‟ forward and the other
backward.
We encountered the idea of patience earlier on when examining
conscience. There, we were looking at an episode of patience, while here
we are referring to the path of patience. If I learn patience in enough
individual situations, then eventually I will reach the point where my
identity itself begins to be characterized by patience. It is this repetition
which turns an episode of patience into the path of patience. In other words,
patience now becomes the building block out of which the structure of the
new me is formed. Patience is present in suffering as well. Suffering is
motivated by the emotional pain of either hurt, guilt or failure—some
inescapable experience which is imposed upon me. This is not the building
material of the new me. Rather, it is the method by which the old me is
torn down. Destruction of the old me leaves identity out in the open,
exposed to the elements. This leads to a search for building material out of
which a more solid and lasting me can be constructed. That building
material, I suggest, is again patience. The agony of living with my problem
while wishing that I could get rid of it slowly builds patience—if I allow it
to happen. In other words, only patience can build a new me, and the path
of suffering works because it also ends up teaching patience.
The Two Me’s 257
Path of Suffering Path of Patience

Feels
Good
Normal ‘blah’ me
Life
Feels bad me
Bad
TIME
I suggest that we often tend to confuse patience with ignorance. We
may look at the struggling peasant in the third world and think that he has
great patience. No, he doesn‟t. He only appears to have patience because
he does not know any better. It is only when he sees how things could be
that he needs to exercise patience. The average peasant‟s lack of patience
was shown by the success of communism in the emerging third world
during the twentieth century. When the ignorant peasant encountered the
baubles and trinkets of Western civilization, he saw for the first time how
much better his life could be. Because he lacked patience, he was deceived
by communism and revolution—it promised a shortcut to consumer
paradise. However, by destroying the Perceiver integrity of sowing and
reaping, private ownership, honesty, conscience, and individuality, the
revolutionary denied to himself the path of patience and plunged headlong
into the option of suffering. By rushing ahead with his physical body rather
than probing first with his mind, he had to grow up the hard way, and in
the process, often destroyed the very physical wealth for which he lusted.
The individual with patience is the one who sees how good things
could be and yet still acknowledges and accepts the way things are. He
sees the future, but chooses to live in the present, so that it can be turned
into the future. Patience means living next to a mansion and being satisfied
with my bungalow while doing the hard work that is necessary for me to
get my own mansion. Patience means going to church and worshipping the
mental image of a perfect „God,‟ while accepting that I am imperfect and
that I need to be changed step by step in order to match up to my internal
vision of perfection. Patience means seeing all the items which are
advertised in the media, and then enjoying what I have while saving up for
what I really want. Patience means electing a government which will stop
deficit financing and then cheering as my benefits are slashed, knowing

that these hard choices will set the country‟s fiscal house in order. In each
case, I am willing to live alongside an emotional vision which is better than
my present physical reality.
Notice also that we have described the problem of the teenager in more
detail. The teen who rebels usually does so with the help of his physical
body. He leaves home; he „hangs out‟ with his buddies; he avoids his
parents; he wears strange clothes and hairstyles; he acts bizarre; he tries out
sex and drugs. By running ahead of his mind with his physical body, I
suggest that he condemns himself, like the peasant revolutionary, to the
option of suffering. His road really is a dead-end solution. In contrast, the
teenager who „grows up‟ usually keeps his physical body at home, in a
secure environment in contact with his parents and other figures of the
establishment. His mind travels first, and then his body follows. He thinks
things through, and then he acts. For him, I suggest that the path of
patience is open.
We have looked at two ways of redefining me. Our solution may sound
complete, but I suggest that two major factors are still missing. First, there
is the problem of „propulsion.‟ We have described how identity makes the
shift from old to new me—a type of personal leap into the unknown. In
order to make this transition, I suggest that me must be taught how to fly.
In other words, Mercy identity requires access to some sort of mental
strategy which can lift it off the ground and propel it across the chasm of
uncertainty. Believe it or not, this method does exist, and it has nothing to
do with magic. Rather I suggest that mental „wings‟ are provided by
Teacher thought and Teacher understanding. So, we will now move our
attention from the right hemisphere of associative thinking, and turn to the
left hemisphere of analytical thought, starting with Teacher strategy. A
A
The mixed metaphor is deliberate. We need some way to propel me from
here to there. From the viewpoint of Mercy and Perceiver strategies,
personal transformation is more like walking or teleporting. For Teacher
thought, in contrast, it is like flying. When Teacher „flight‟ is combined
with Mercy plodding, then personal identity gains the ability to cross
mighty chasms.
The Two Me’s 259
But first, the second missing factor. Unfortunately, we still have the
problem of guilt. The nasty pain induced by honesty in areas of personal
shortcoming often prevents me from completing the leap across the chasm
separating childhood 'facts' from adult belief. It is fine to talk, in theoretical
terms, about changing me, and even to study the process in detail. But,
suppose that I actually discover that a new me is really possible. Once I
accept this fact, then all of my previous endeavors become laced with
feelings of guilt. Why? Because every Mercy goal which I pursued while
living within the old me has become a dead-end—literally. My pursuit of
the „bait‟ of childish identification, blame and denial, has „hooked‟ me
with the unpleasant results of a childish me. This me is now faced with the
sentence of „death.‟ And the longer that I have lived within the old me, the
stronger will be these impending
feelings of guilt.
We can see this principle
illustrated by the response of the
Western World to the carnage of the
First World War. A whole generation
of young people was almost wiped out
by the withering fire of the machine
gun. What was the root cause of this
war? I suggest that it was the childish
me of nationalism and imperialism.
This mentality motivated millions to
volunteer as cannon fodder. As a
result, those who were still alive began,
even during the war, to conceive of a
new me, in which nations cooperated
instead of constantly fighting one another. But, the war and the dying
continued. Why? Because abandoning the old me would have meant
admitting that all of the fighting had been useless and worthless. The
feeling of guilt which this would have produced was too great to accept.
Therefore, the rallying cry became, “They must not have died in vain,” and
the war effort continued, as nations struggled to prove that the old me did
not have to be abandoned. Because of this blind refusal to face guilt,
millions more died, cut down by senseless forays into a real no-man‟s land
of flying bullets.
When the war finally did come to a close, then the problem of guilt
could no longer be avoided. How was it „solved‟? By placing the
responsibility on the losers. In the Peace Accord was a clause specifically
blaming the Germans for causing the war and ordering the German nation
to pay impossibly high sums in war reparations, in the process bankrupting
the country, and laying the foundation for a new war.
I should point out that the need for an answer to guilt comes at a
different stage in the path of patience than it does in the path of suffering.
As long as mental growth in the first alternative is somewhat theoretical,

and the old me is left undisturbed, then there will be no major feelings of
guilt. A This means that the path of patience only needs to solve the
problem of guilt near the end of its journey, because it uses understanding
to build the vision of a new me, while leaving the old me intact. The old
me is only forced to change when the second „leg‟ of personal identity is
lifted up and brought forward.
In contrast, suffering requires a solution for guilt which can be applied
right away, because it begins with a painful crisis which attacks the old me.
Since this book is emphasizing the path of patience, I can leave this
question unanswered until later. It does not help for me to discuss guilt
logically with those who choose to follow suffering. This is because they
are at the beginning of their mental journey, and me is still based solidly
upon emotional 'truth.' Therefore, what they need is a solution for guilt that
involves defining experiences and blind 'faith.' A solution does exist, and it
does work.
Now that I have managed to defer a discussion about guilt, let us turn
to the topic of Teacher strategy and mental „flying.‟ As every good
Teacher person knows, we must solve our problems one step at a time in
sequence, and read our books one page at a time from start to finish. This
path may be somewhat boring, but contact with reality and with my
Teacher brother has slowly taught me, the Perceiver person, that doing
things in the proper order does occasionally have its merits. Arghhh!
A
Personal honesty is painful, but we will see later that this pain can be
balanced by the positive feelings of growing understanding.
Teacher Strategy
Let us start our examination of the Teacher person A by taking another
look at the diagram of mental symmetry. Notice that the Teacher is at the
top left corner of the diagram. This is easy to remember. His head is
always in the clouds working with theories, therefore his name is at the top,
and he uses left hemisphere processing, so his name is on the left of the
diagram. Any other questions?
If you look at the diagonal label, you find that the Teacher person
thinks emotionally. Your response at this point may be: “What!? You mean
that those dry, mathematical sorts actually feel? They are so dry, you
couldn‟t get a drop of emotional moisture out of them if you put them
through a wringer.” Exactly. The reason that the „dry theoretical type‟ can
exist without any apparent feeling is that he has discovered another type of
emotion—that of understanding. Like the ferns which live without roots
and obtain their moisture directly from the air, the Teacher person can pull
feeling directly from the rarefied atmosphere of theory and understanding.
We have all experienced the positive Teacher emotion of comprehension,
when the „light‟ goes on inside and things suddenly make sense. We also
have all sensed the Teacher pain of not being able to put things together,
and of having to live with fragments which do not fit. We will describe
Teacher emotion in detail in just a moment, but first let us look at some
other aspects of Teacher thought.
The diagram indicates that Teacher and Server modes work with
analytical processing. This type of thinking involves sequences—as in
reading the book from page one through to the end. A sequence is like a
train. A train may consist of just the locomotive or it may contain a long
chain of railroad cars. In the same way, a sequence may have only one
single element or it may be the result of joining together many segments.
Speech and writing are verbal sequences. For instance, a sentence can be as
short as „Hi‟ or as long as some of the statements in this book. Notice how
A
If there are seven different cognitive styles, then one might expect that
one seventh of the population belongs to each group. This does not appear
to be the case, at least in North America. Rather, the Teacher individual
may form only 1% of the average human population, or even less. Our
experience is that many people who appear initially to be Teacher persons
actually have the cognitive style of Contributor or Facilitator. I suggest that
one of the major errors made by others who use this scheme of cognitive
styles is that they confuse the intellectual Contributor and the naturally
curious and highly verbal Facilitator with the Teacher person.
simple comments themselves join into a long integrated sequence of words,

sentences and paragraphs which flows on from one page to the next.
Analytical thinking is like a railroad switching yard. Trains are taken
apart and reassembled; railroad cars are rearranged, removed from one
train, and added to another train. In a real sense, analytical thinking is what
produces the „train‟ of thought. In addition, it gives the Teacher person his
„one-track mind.‟ Once he starts with a problem or a sequence, then he
wants to continue until it is finished.
Teacher Sequences
Teacher sequences come in many different forms. I suggest that
Teacher strategy is in fact responsible for many aspects of thought which
we would not initially associate with abstract processing. Speech, for
instance, is an example of Teacher mode working with sound. When I talk,
I make a sequence of noises that expresses my „train‟ of thought:
“H…e…ll…o, H…o…w a…re y…ou?” It may seem rather demeaning to
associate human speech with a series of grunts, but when I listen to a
foreign language, as far as my mind is concerned, what I am hearing is
only a sequence of sonic squeaks and rattles.
Rhythm is another sequence of sounds which is analyzed by Teacher
thought. Unlike speech, the acoustic sequences of rhythm do not convey
any explicit meaning. However, rhythm does contain order and patterns,
and this attracts Teacher thought. Of course, it is always possible to assign
meaning to a sequence of rhythm, and this is how Morse code operates.
Each letter of the alphabet corresponds to a certain series of long and short
beats. However, even musical rhythms can become associated with some
type of meaning. For example, we all know that a rhythm of “oom-pah-pah,
oom-pah-pah” goes together with a waltz. Try singing the „Blue Danube
Waltz‟ to a rhythm of “boom-chick-diddly-oom, boom-chick-diddly-oom.”
It doesn‟t work; the pattern is wrong, the sequence is messed up.
Teacher sequences can also involve sight as well as sound. You are
looking at one example right now. It is called writing. Notice how each
letter is formed out of a series of lines and how these visual outlines are
connected together into a sequence. The sequence of writing becomes
more apparent when we take our pen to paper and start writing. A We
literally leave a trail of ink behind us to mark the movements of our hand.
Mathematics is another form of Teacher sequence which is often combined
with writing: A mathematical equation is a series of abstract symbols
which we can write down on a piece of paper. Mathematics itself is the
exercise of going through a sequence of steps which massage and
manipulate these mathematical equations.
A
The action of writing itself is carried out by Server strategy.
Teacher Strategy 263
The outline of an object is another example of a visual Teacher

sequence. When we look at the shape of a car or the form of a human body,
our eye will often follow the lines which are formed by the outline of the
object. We speak of the curves of the female body or the lines of a car, and
sometimes these two are
combined, with the curvy
girl curving over the
curves of the car.
Finally, when objects
WORDS
or people move, their
actions trace out a visual
sequence. In our mind‟s
eye we can easily imagine
the path that they are
following, as if their
movements were like
those of a pen, leaving a
mental trail of ink behind
to mark their progress. I
suggest that it is Teacher
thought which does this mental „marking,‟ looking, as usual, for the
sequence behind the event, just as Perceiver thought tries to find the fact
behind the experience.
There are four basic types of Teacher sequences:

1. Words. These are patterns of noise to which we assign meaning.
2. Visual Outline. This is a spatial pattern of lines and curves.
3. Path. This is a pattern of lines and curves which occurs over time.
4. Rhythm. These are repeated noise patterns which have no specific
meaning.
Teacher strategy can also use thought to move beyond the basic
sequences of sound and sight. Teacher thought may use words in order to
build general theories. This book is an example of a general theory.
Sometimes so much mental processing occurs that it becomes difficult for
Teacher thought to go from theories back to words in order to verbalize
understanding. Visual outline can also become very abstract. Galileo‟s
research started by studying the visual paths traced out by the swinging of
a pendulum or the dropping of a ball. Kepler analyzed the paths followed
by the planets as they moved through the heavens. Newton (a Teacher
person; Galileo and Kepler were Facilitator persons) built an entire system
of scientific law and theory upon the motion of objects. Sometimes visual
outlines become so abstract that they lose all connection with sight. We
speak, for instance, of the outline of a book, which describes the path of
concepts that is being followed.
If you look at the previous examples, you will notice that, while all are
very different, they have a tendency to blend into one another. For instance,
verbal sounds and curvy lines have nothing in common with each other,
yet writing combines these two types of Teacher sequences: We use strings
of curvy lines called „letters‟ to represent collections of sounds called
„words.‟ Visual outlines and general theories are also quite different, but
these two concepts come together in the outline of a book or a speech.
Similarly, many of the first scientific theories came from an analysis of
visual path. This data could be shown with graphs—wavy lines drawn on
paper describing sequences of events, and analyzed with mathematics—
sequences of letters written upon paper describing general theories. In fact,
the previous example combines together four different Teacher elements:
Graphs, equations, theories and sequences. Sometimes even a fifth Teacher
sequence is added: The monotonous words of a lecturing university
mathematics professor. We find this combining of Teacher sequences in
other areas as well. Morse code pulls together Teacher words and Teacher
rhythm, and we often speak of the rhythm of life as we go through the
repetitive cycles of days, months and seasons.
Teacher Emotion
I suggest that there is a reason why Teacher sequences tend to mix
together: Teacher strategy looks for order, and Teacher thought feels good
when separate Teacher sequences can be combined into one general system.
Therefore, Teacher mode is emotionally driven to find ways of bringing
together visual curves, speech, rhythm, path, general theories and any other
types of Teacher sequences which exist. The more, the merrier. As long as
each „guest‟ acts in an ordered way, Teacher thought likes to fill the „room‟
of a general theory with as many „people‟ as possible.
The suggestion that order and theories are related to emotion is
probably a new concept to most readers. That is because most of us do not
develop general Teacher theories, and as a result seldom experience strong
Teacher emotion. While our physical bodies continually bombard our
minds with Mercy feelings of pain and pleasure, these same mortal
containers force us to wade through Teacher sequences one step at a time.
The result is that our Teacher feelings also have to be constructed bit by bit.
Therefore, when we think of emotions, we automatically assume that we
are referring to Mercy thought, experiences and feelings. However, I
suggest that Teacher thought also works with emotions and that, when
properly developed, these feelings are just as real and intense as those
which come from Mercy experiences.
I suggest that good Teacher emotion comes from discovering order

within complexity. Notice that both order and complexity are required in
order to produce a good Teacher feeling. Teacher thought feels good when
many items can be pulled together into one general statement, plan or
theory. In contrast, Teacher thought feels bad when a number of individual
elements exist which refuse to come together, but rather remain
fragmented. The more pieces there are which join together, the better
Teacher thought feels. The more bits there are that remain disjointed, the
worse Teacher strategy will feel. If there are only a few items, then
Teacher emotion will be neither very good nor very bad, and Teacher
attention will probably drift to some other topic.
We could compare Teacher emotion to the
status of a king.A The prestige of the ruler depends
upon the number of his subjects, and the control he
has over his people. He may be an absolute
monarch, but if he only rules over 50 citizens, then
his status is rather low. That is because there is
order, but not complexity. Therefore, Teacher
thought will only feel somewhat good. On the
other hand, the king may have millions of subjects,
and have very little power. This will also reduce
him to insignificance, and keep Teacher pleasure
weak. In this case there is complexity but not order.
The only way the ruler can have status is to have
many subjects, and also have power over his
citizens. Then there is order within complexity.
The result will be strong, good Teacher emotion. B
The same illustration can be used to describe
bad Teacher emotion. If the subjects of a king rebel from his authority,
then he will have negative status—the chaos will create bad Teacher
feelings. The larger the rebellion, or the greater the number of people who
revolt, the worse the Teacher pain. This means that a king who has loose
control over many subjects has the potential for experiencing either great
Teacher pleasure or great Teacher pain. If his citizens begin to cooperate,
there will be order and good Teacher emotion. However, if these citizens
start to collide with one another, the result will be Teacher feelings of pain.
When Teacher thought faces partially ordered complexity, it feels
A
For a real king, dictator, president, chief, manager, or boss, this is no
illustration. Teacher strategy within his mind will actually feel these
Teacher emotions.
B
If a person originates a general theory that is accepted by many other
people, this will also produce strong positive Teacher emotions.
emotionally vulnerable. Things could turn out either very good or else very
rotten.
The result is that Teacher thought wants sequences, explanations, and
outlines which are as short and general as possible. Whenever Teacher
strategy is faced with any sort of complexity, it tries very hard to come up
with some kind of universal explanation or theory which incorporates all of
these diverse elements, and makes them simple again. The Teacher person,
as a child, tends to be somewhat of a „know-it-all.‟ He seems to have an
answer for everything, and his solutions are very simplistic. In fact, he is
emotionally driven to find a simple explanation for everything. He feels
good when he succeeds, and he feels bad when his theory falls apart or
someone else finds a hole in his answer. Pity the parent who does not
understand the workings of his young mind. A
Good Teacher emotion comes from noticing order within complexity.

 A heap of items does not feel good—the complexity has no order.
 A single item gives no feeling—there is order but not complexity.
 A pile of items that order themselves into a structure feels good—
there is order and complexity.
Teacher order can occur in many different areas. Let us look first at the
subject of visual outlines, because Teacher theories here are the easiest to
visualize. A smooth curve, for instance, produces good Teacher feelings
because it is a general shape, without any specific bumps and squiggles.
However, the best Teacher emotion occurs when a smooth curve ties
together a number of specific lines. A violin is one example of an object
whose visual outline produces a good Teacher emotion. The shape of the
violin is a smooth curve. But, within this outline, there are more specific
curves and angles. It is when a number of different curves are combined
into an overall flow that Teacher strategy feels best.B The symmetry of the
violin also adds to this Teacher feeling: The same smooth curve occurs on
both sides of the instrument.
A
This problem is worse for the male Teacher child, who emphasizes
abstract thought, especially when his mother is a Mercy person.
Subconscious Mercy mode is more active in the average female Teacher
person, adding some „humanity‟ to the „inhuman‟ feelings of Teacher
thought.
B
Normally, when a person looks at a violin, the feeling which he has is a
combination of Teacher and Mercy emotion. Teacher emotion will be
emphasized if the violin is backlit is such a way that only the outline can
be seen. On the other hand, if the violin is played, then that is a different
matter. Mercy strategy, for instance, is sensitive to melody.
Notice that there are two ways of increasing Teacher emotion. First,
specific shapes can be combined into a general pattern. Second, a pattern
can be repeated. When we examined Perceiver thought, we saw that there
could be both spatial and temporal objects. I suggest that a similar type of
relationship exists between Teacher combination and Teacher repetition.
We will come back to this topic later.
An oval is one of the simplest examples of a general curve. It contains a
flow which ties together lines of different curvature, and it has a symmetry
in which one side is the same as the other. The result is order and
complexity. In contrast, a circle has order but not complexity. It contains
only a single curve. The result is that the sight of an oval produces greater
Teacher emotion than the image of a circle.
The circle is a single curve.

Circle The outline has only one shape.
This has low Teacher emotion.
The oval combines two curves.

Oval
The outline has two shapes.
This has more Teacher emotion.
We may think that the outline
of a circle has nothing to do with Teacher theories. However, it is
interesting to note that circles played a major role in the universal concepts
of the ancient Greeks. The circle was regarded by them as
the perfect shape, and every object in the heavens
supposedly traveled in circles. This choice of an object
with perfect order but no complexity, as a basis for
Teacher theories about the universe, led to major
problems. The Greeks never could reconcile the
„perfection‟ and „order‟ of their mental image of „god‟
and „heaven‟ with the complexity which they viewed
around them, and Ptolemy‟s method of explaining the
movements of the planets as a system of circles
eventually broke down under the pressure of scientific
observation. A A breakthrough occurred when Kepler
realized that the planets moved in ovals and not in circles.
The oval was also a general shape, but it had sufficient
complexity to describe the actual path of the planets.
Notice, incidentally, how we see again a mixing between
A
We will see later that the same combination of order without complexity
is found in Buddhism. This also leads to a Teacher understanding which
has no room for the intricacies of normal existence.
different forms of Teacher thought.

We have looked at Teacher emotion and visual outline. I suggest that
the same principle applies when the curve is an imaginary line traced out
by the path of a person. Teacher thought feels good when people move
smoothly. For example, the graceful path of a ballet dancer produces
positive Teacher feelings. This emotion can be increased by having a
chorus of dancers carry out similar smooth actions, or a pair of ice skaters
perform a routine together.
Again, we find the Teacher need for order within complexity. If a
person repeats the same smooth movement, or if one individual perfectly
copies the movements of another person, then there is order, but not
complexity. The result is shallow Teacher emotion. Teacher feeling is
greatest when a number of different smooth movements are combined into
an overall program, or when a number of performers usually perform in
synchronization but occasionally do individual actions. We see this same
principle illustrated with acrobatic flying teams such as the American Blue
Angels or the Canadian Snowbirds. Most of the time, the planes fly
together in formation. However, the biggest Teacher feelings are created
when the pilots break formation to do their own maneuvers, and then rejoin
again. That is order within complexity.
Teacher smoothness can also be present in an everyday action, such as
driving a car. For instance, I may look ahead when I drive so that I do not
have to make any sudden lane changes or jerky stops. I may adjust my
speed by taking my foot off the gas pedal rather than using the brakes. I
may time my arrival at the next light so that I can sail through just as it is
turning green. All of these responses produce a smooth curve of movement
which makes Teacher thought feel good. And in a similar way to ballet
dancing, ice skating, or formation flying, this Teacher emotion is increased
when everyone around me is also driving smoothly.
We can now define beauty and elegance. I suggest that beauty is the
positive Teacher emotion which results from a general theory based in
visual outline. We speak of a person, object or situation being beautiful.
Elegance, in contrast, is the good Teacher feeling related to a general
theory rooted in a path of action. A mathematical theorem is elegant when
the equations move smoothly from start to finish. A person is elegant when
his actions are smooth and organized.
While beauty and elegance are primarily Teacher feelings, these
emotions also include secondary components of Mercy feeling. For
instance, a beautiful object should have a texture which produces a good
Mercy emotion. It must contain no flaws which would create a bad Mercy
reaction. Similarly, an elegant action should not be forceful, since the use
of force implies that some Mercy object is being battered or destroyed.
Teacher emotion also applies to words and theories. My brother Lane, a
Teacher person, will often preface the explanation of some concept with
the statement: “Let me describe this idea in a single sentence.” Sometimes

he succeeds. At times, though, his „single sentence‟ ends up being as long
as a paragraph. Always, there is the desire to summarize a theory in the
shortest space possible.
The best example of words and theories that are guided by Teacher
emotion is probably mathematics. Let me give you a simple example, and
don‟t worry, it really is a simple example. Suppose that I want to relate
Celsius temperature to degrees Fahrenheit. One way is to write a list of
numbers comparing the two scales:
-20 C = -4 F 0C = 32 F 20 C = 68 F 40 C = 104 F
Notice how I have to write a different Teacher sequence of letters and
numbers for each specific temperature. Using a mathematical equation,
though, I can represent all of this information and more with the single
letter sequence of:
F = C x 9 / 5 + 32
In other words, if I take the temperature in degrees Celsius, multiply the
number by 9/5, and add 32, then I get the temperature in degrees
Fahrenheit.A
This general equation produces a much higher Teacher emotion than a
list comparing individual numbers, because it packs more information into
a smaller package. It is this desire to summarize information which makes
the mathematician describe concepts in such general terms. There are three
reasons why the average person does not regard a math equation with equal
pleasure. First, Teacher emotion will only be produced if there is Teacher
comprehension. For many people, a sequence of letters, numbers and
symbols only reminds them of the bad Mercy experiences associated with
learning Algebra in high school.
Second, a Teacher theory is only general if it ties together many
specific statements. When the mathematician writes down his equation, his
Teacher part experiences good emotion because he knows the areas in
which the statement applies. The rest of us see only the single equation and
have not learned the specific theories.B
A
Here is a simple way to know if someone has lived on the Canadian
prairies. Ask him what -40C is in Fahrenheit. If he answers right away,
you know that he has experienced real cold. Work out the answer and you
will see why this is true.
B
Notice that the idea of „order within complexity‟ covers more than just
sequences. Teacher strategy working by itself can only generate order by
stringing individual elements together into sequences, like railroad cars in
a train. However, with the help of the rest of the mind, Teacher thought can
go beyond this and generate other types of order within complexity. In
Third, in a very real sense, there is a strong mental connection between

our Teacher understanding and our status as a „ruler‟ over the „domain‟ of
intellectual thought. It makes us feel inferior to be faced with Teacher
theories which we do not understand. This inadequacy puts us below those
who do comprehend—we become their „subjects‟ and they become our
„rulers.‟
The emotional reaction of the average reader to this book provides a
good example of Teacher processing. At first sight, the diagram of mental
symmetry probably produced only an unpleasant Mercy feeling as Mercy
thought was reminded of boring experiences with intellectual theories, and
a bad Teacher emotion prompted by the complexity of lines and words.
However, if the reader has persevered until now, Teacher mode probably
feels differently about the theory of cognitive styles. Enough specific facts
have been tied into a general understanding to produce the order within
complexity that is needed to create good Teacher emotion.
A Teacher Theory of Mercy Emotion

I have described Teacher emotion as being related to order within
complexity. I suggest that it is also possible to come up with a general
definition for Mercy emotion. While all of us are familiar with Mercy
feelings of pain and pleasure, we probably have never looked at these
various emotions and tried to come up with a common thread which ties
them together. In other words, we have never come up with a Teacher
theory for Mercy feelings.
I suggest that good Mercy emotion comes from beneficial interaction.
Whenever two or more experiences, events, situations, people, or any other
type of Mercy „bodies‟ interact with one another, then there is the
possibility for Mercy emotion. If this interaction results in the partial or
total destruction of one of these „bodies,‟ then that „body‟ will feel Mercy
pain. On the other hand, if the encounter leads in some way to greater
wholeness, then the result will be Mercy pleasure. In Mercy terms, I
suggest that what we are describing is love. In other words, love is the
good Mercy emotion that is associated with beneficial interaction.
The strength of the Mercy emotion depends upon the extent of the
interaction. If various „bodies‟ affect each other only slightly, then any
pain or pleasure which is felt will be fairly weak. In contrast, if one „body‟
is influenced strongly by another „body,‟ then the Mercy feelings which
result will be quite strong.
The intensity of Mercy feelings can be increased with emotional
vulnerability. It is when a person is open and vulnerable that either the
terms of our analogy, Teacher strategy, when assisted by other modes, can
build a single theory out of many different „trains‟ or even tie together cars,
trains, planes, and so on. We will look at this concept more later on.
greatest pleasure or the greatest pain can occur, depending upon whether
the end result is integration or destruction. Therefore, I suggest that the
best Mercy feelings occur in an environment in which people can be totally
vulnerable while at the same time confident that every interaction will
result eventually in greater integration and not destruction. Mentally
speaking, Mercy thought would regard this combination of protection and
vulnerability as paradise.
I suggest that it is also possible to describe the conditions for Teacher
paradise: The greatest positive Teacher feeling occurs in an atmosphere of
incredible complexity in which it is guaranteed that Teacher sequences will
always come together eventually to produce greater order. Notice that
while the definitions for Teacher and Mercy paradise are different, they are
not incompatible.
According to Webster‟s Dictionary, paradise is “a place or state of
bliss; a region or condition of supreme felicity or delight.” If it is Teacher
and Mercy strategies which are responsible for producing these feelings of
“supreme felicity or delight,” then as long as we continue to live within our
present minds, it logically follows that the only physical paradise possible
is one which is consistent with both Teacher and Mercy mental „paradise.‟
Any other type of paradise would first require a brain transplant to give us
minds appropriate for appreciating its „pleasures.‟
Teacher Emotion and Fractals

Moving on from the sublime to the theoretical, I would like to look at
the relationship between thinking and Teacher theories. I have said that
Teacher emotion comes from discovery of order within complexity. This
relationship is illustrated by the mathematical concept of „fractals.‟
It was discovered in the 1960s that, with the help of computers, it was
possible to use simple mathematical equations to produce geometrical
shapes of incredible beauty and complexity. These visual masterpieces
were called fractal curves. The best known one is the Mandelbrot Set. Its
basic shape is two unequal circles, sitting side by side, bordered by a „lace‟
of color. The amazing thing about this image is that further complexity and
beauty can be uncovered by zooming in on any of the colored areas. Each
time the computer is instructed to blow up one of the „lacy‟ regions, this
lace expands into another scene of beauty. If the computer has sufficient
accuracy, and one zooms in on the right areas, then it is possible to expand
a tiny region into a full picture dozens of times or more before reaching the
end.
The Mandelbrot Set and other fractal curves are examples of order
combined with complexity. Using the order of a simple equation, it is
possible to create a seemingly infinite complexity of visual curves.A When
the mind looks at these visual curves, Teacher strategy detects the
underlying order which ties together all of the complex lines and shapes.
The result is that the picture looks beautiful. Notice how, again, we find a
blending between two aspects of Teacher thought—in this case, beauty and
mathematics.
A tree is an example of a fractal object which occurs in everyday life. It
consists of a trunk with branches. Each branch has several twigs, and each
twig has many leaves. The leaves themselves have a main stem with
several branching veins. Notice how at each scale the same general shape
of trunk and branches can be seen. This creates order within complexity,
because the same overall feature—trunk and branches, is continually
repeated at different places and at varying levels of detail. There is order
because the same pattern recurs, but there is also complexity since each
individual reoccurrence is slightly different from the others. The result is
good Teacher emotion, because Teacher strategy loves to discover order
within complexity.B
A
The equation for the Mandelbrot Set is Znew = Zold2 + C. It is hard to think
of a much simpler equation. The only hassle is that Z is a complex number,
with both a real and an imaginary component. An imaginary number
includes i, the square root of -1. Since no real number multiplied by itself
equals -1, it must be imagined. Hence, imaginary numbers. If you do not
understand this, then go talk to a physicist or electrical engineer. Except,
make sure that when you talk to the engineer you use j and not i.
B
If a tree contains so much order within complexity, why do we not
experience „gobs‟ of Teacher emotion every time we look at one?
Sometimes we do. However, usually boredom and emotional insensitivity
conspire to make us pass by without noticing what we are really seeing.
We will discover later that Teacher thought in any case tends to be
Trunk and
Branch 'Y'
The Fractal
Tree Branch and
Twig 'Y'
Trunk and
Branch 'Y'
The definition of Fractal:

A fractal item contains the same feature at many different scales.
 A tree is an example of a fractal object.
Any object which is fractal will create good Teacher emotion.
Before we go on, let us summarize the various ways of generating good

Teacher emotion which we have discovered thus far. Smooth visual curves
and graceful actions are one way to create positive Teacher feelings,
because many individual items are connected together in a way that flows
smoothly. A smooth curve gives order to the complexity of the individual
elements. If movement is smooth, then feelings of elegance are produced.
Smooth visual curves, in contrast, generate feelings of beauty.
These Teacher forms may be repeated over time. The result is a cycle.
Teacher thought notices the reoccurring structure and feels good. A For
example, cycles such as days, years, seasons, and so on create pleasant
Teacher emotions. It brings order to our complex world of experiences
when we see that the sun continually rises and falls every day, the moon
waxes and wanes, and the seasons follow one another. Even the cycle of
birth and death gives us Teacher comfort. Of course, pain and dying are
very unpleasant for Mercy thought, but as long as our minds are capable of
thinking, Teacher strategy can sit back stoically and wax eloquent about
the order of people and civilizations growing and dying.
dysfunctional in most individuals, and it therefore has problems responding

properly.
A
Notice the double Teacher emotion. The structure itself feels good
because it gives order to a complexity of items. In addition, repeating the
structure creates positive Teacher feelings.
Teacher cycles can also be created artificially. Our paycheck may

arrive every Friday on payday, or we may go home every year to celebrate
Christmas as a family. Even fashion tends to fall into cycles with the same
trends continually coming and going, each time in a slightly different
incarnation.
Teacher emotion can also be created by structures which repeat over
space. This leads to patterns. For example, most wallpaper designs make
use of patterns. A tree also contains patterns. The shape of „trunk and
branches‟ is a general pattern which ties together all of the individual
elements of a tree.
Cycles and patterns are often interchangeable, producing a mental
blending between time and space. For instance, if I let my eyes travel from
one side of a forest to another, I see branches alternating with trunks. In
other words, the spatial pattern of „trunk and branches‟ repeats itself
cyclically. On the other hand, an oscilloscope turns a cycle into a pattern. It
allows me to see a picture of Teacher structures which repeat over time.
Cycles and patterns may in turn contain subcycles and subpatterns. For
instance, a musical note is a cycle of sound which has both a fundamental
waveform, which the ear hears as pitch, and harmonics—subcycles which
create the tone of the sound. A tree is an example of patterns and
subpatterns. If I look at the trunk of the tree, then I see only one example of
„trunk and branches.‟ However, if I examine the branches, I notice a
pattern of „trunk and branches‟ as twigs are interspersed with leaves. As
for the tree itself, it is only one element in the pattern of a forest. In terms
of waves, the core of the tree is the „fundamental,‟ whereas twigs and
leaves are the „harmonics.‟ A The end result is a fractal multidimensional
order which is capable of producing intense Teacher pleasure—if the mind
is programmed to notice it.
Words and theories in turn can be used to combine artificial order with
the naturally occurring Teacher order of the external world. Many of us
have probably not noticed the relationship between beauty, mathematics,
and grammar. I suggest that the complexity of these interactions is the
reason for this confusion. The patterns and cycles which occur within some
types of beauty are fairly obvious; it does not take great learning to figure
them out. For example, even a stupid teenager can enjoy a good beat, a
total couch potato can appreciate the elegance of figure skating, and a
A
There is a crossover between Teacher and Mercy processing. It appears
that Teacher strategy is responsible for analyzing waves which repeat at
less than about 20 cycles per second, while Mercy thought processes waves
which repeat at higher frequencies, interpreting the relationship between
fundamental and harmonic as tone. This suggests that the mind is only
capable of intellectually analyzing slowly repeating waves and is limited to
forming general impressions about faster cycles.
redneck truck driver can hoot and holler with pleasure when he looks at a
pretty girl.
On the other hand, deriving and creating Teacher enjoyment from
systems such as mathematics and grammar is definitely an acquired taste.
This is because the connections between the individual items are not
obvious, but must rather be learned. There is no inherent reason why two
upside-down visual „hooks‟ should be equivalent to a messy visual
„triangle.‟ But this is exactly what we are saying when we state that „2‟ +
„2‟ = „4.‟ Similarly, those who try to learn a foreign language know the
struggle that is involved in assimilating the order behind the complexity of
words that is encountered. In some systems, such as mathematics, this
layer of mental cloudiness is relatively thin. If enough facts are learned,
one eventually breaks through into the clear sky and bright sunshine of
order as all of the connections begin to fit together. In other systems, such
as the English language, it seems that the clouds go on forever—no matter
how high one goes, the sun of order remains partially hidden by a haze of
unresolved complexity.A
A
This is why I appreciate Hebrew. As part of the Semitic family of
languages, the complexity of individual words is tied together by the
underlying order of a „root system.‟ Also, being a resurrected language, it
was brought up-to-date by a process which increased this inherent order,
and it has not yet experienced the rotting effects of haphazard borrowing
and centuries of bad usage.
Understanding ME
We ended the last chapter with an image of rising through clouds of
confusion into the clear skies and sunshine of Teacher order. You may
remember that I used this same type of metaphor before when we looked at
the process of mental transformation in which Perceiver logic was used to
define a new me. In that section, I suggested that we needed to discover
some type of emotional force that could lift me up from the cliff edge of
uncertainty, give me the ability to fly, and propel me through clouds of
uncertainty towards a misty framework of vision and possibility.
By the way, before we go on, let me explain why I use both walking
and flying as metaphors to illustrate the process of transforming me. When
I walk, one foot is always in contact with the ground. The other foot,
though, is „flying‟ through the air. Similarly, I suggest that human
transformation must involve a form of mental „walking,‟ where movement
is combined with stability. Therefore, either the me of the physical body or
the me of Mercy identification must remain anchored. However, the me
which is doing the changing will at times feel very much as if it is „flying‟
through the air without any visible means of support.
In fact, I suggest that those who practice some form of mental „flying‟
always have a part of their identity—usually undiscussed—which remains
in contact with solid ground. Their flying is linked to walking. Therefore,
when we look at the overall process of personal transformation, we will
use the analogy of walking. However, when examining individual aspects,
or the role played in particular by Teacher thought, we may sometimes use
the analogy of flying.
Flying
Let us go back a little, look at the various requirements, and confirm
that Teacher strategy is indeed a candidate for the mental task of flying.
First, we have the question of „lift.‟ Can a Teacher theory detach me from
the „ground‟ of normal existence? When we look at mathematicians, who
work with general Teacher theories, we know that Teacher thought can
produce „lift,‟ because theoretical people tend to walk around with „their
heads in the clouds.‟ Therefore, there must be something about a Teacher
understanding which can lift me from the ground. However, while the
mathematician may have his head in the clouds, his feet are still firmly
mired in the mud of mundane reality. Perhaps the reason is that his theories
are inadequate. If the current understanding of mathematics can lift a
Understanding Me 277
person‟s head into the clouds, then it might be possible to extend the theory
to lift all of me from the earth.
Second, can we actually learn how to „fly‟? In other words, can me live
within the rarefied air of a Teacher theory? Again, when we look at the
example of the mathematical individual, we find that he is capable of
„building castles in the air.‟ He has learned how to manipulate the gray
haze of raw ideas and turn it into the solid form of a mental edifice, within
which me can find a home—it is a „castle in the air.‟ The only problem is
that the mathematician can only „live‟ within this castle while working on
his theories. In between, he must re-enter normal existence at least
occasionally, in order to feed and clothe his body, interact with his family,
and collect his paycheck.
Wings for Lift
Propulsion
Cabin for me
Wheels to land again
Qualifications for a Teacher theory that can transform me:
 It needs „lift‟ to detach me from my present experiences.
 It must contain a „pressurized cabin‟ which can house me.
 It requires an „engine‟ to propel me to a new location.
 It needs „wheels‟ so it can land after the flight—with me intact.
Third, we have the question of „propulsion.‟ While the mathematician
is capable of „building castles in the air‟ and even „living within his ivory
tower‟ during the periods when he can successfully ignore his physical
body and his personal feelings, his constructions tend to be fixed and
immovable. I suggest, however, that this does not need to be the case,
because Teacher strategy operates easily with time as well as sequences.
The problem is that the theoretical person does all of his sequencing and
time analysis within the static structure of his „ivory tower‟: He runs
sequences of instructions on computers; he analyzes sequences of events in
experiments; he writes sequences of equations down on paper; he reads
and writes books and papers which contain sequences of words and ideas.
If we could somehow take the propulsive power of this kind of sequencing
and apply it to our own person—in the dimension of time, then our
problem would be solved.
Well, actually, our problem might be solved. We may have given wings
to the me of Mercy identification, but the me associated with our physical
bodies is still sitting forlornly on the edge of the cliff, gazing longingly up
at the freedom of the birds flying overhead. Therefore, any Teacher theory
within which we choose to live will have to be consistent both with our
physical bodies and with the external world, since the me of my physical
body is programmed by events which I observe are repeated within the
external world. In other words, any theory which we develop is going to
have to contain a healthy dose of common sense. Why? Because this will
allow us eventually to stop „flying‟ ahead with the first „foot,‟ and finally
bring it back down again to the solid ground of real experience. Only then
will we be able to „lift up‟ the second „foot‟—the other aspect of me.A
The Fractal Nature of the Mind

As usual, we do not yet have sufficient information to answer all of the
points which were raised in the previous section. However, I suggest that
we can examine the first two points of „lift‟ and „flying.‟ They relate to an
understanding of something that I call „the fractal nature of thought.‟
In our tour through the mind, I have tried to demonstrate how various
aspects of human thought can be summarized by the operation of a few
simple mental strategies. For instance, we have seen how Perceiver mode
deals with all types of facts and objects, regardless of their shape, size,
appearance, or even external existence. I may be gazing at a skyscraper,
eyeing a flea, or thinking of the idea of freedom. In all cases, Perceiver
thought is working with a mental object. Sometimes this object or fact is
something that exists in the real world; at other times it describes an
abstract concept. Similarly, we noticed that Mercy strategy works with all
sorts of experiences, real or imagined, intensely personal or highly
objective. In the same way, Teacher thought looks for order within
complexity, wherever it can be found. As we continue through this volume,
A
Remember that this book is focusing on the path of patience, which starts
with the me of Mercy identification and then alters the me of the physical
body. The path of suffering, in contrast, first changes the me of the
physical body, through methods such as science and technology, and then
discovers that the me of Mercy identification also needs help. Then,
surprisingly, it finds that it also needs patience. So, our discussion really
applies universally.
we will find that the other mental strategies can also be described in simple
and general terms.A
What we are really saying is that the mind is fractal. No matter where
we look in human thought, we keep seeing the same seven modes of
processing. The same „features‟ keep reappearing in separate places, at
various scales, using different sensory input. In addition, not only do the
seven basic modes of processing keep showing up, but these various ways
of thinking themselves relate together with parallels and symmetries. The
result is that Teacher strategy can look at the thinking of the human brain
and discover massive fractal order within a vast complexity of seemingly
unrelated thoughts.
Notice that I am not suggesting that Teacher processing is the same as
human thought. However, just as Perceiver mode is responsible for
generating maps for the entire mind, so Teacher strategy is capable of
bringing order to all of thinking. The difference between thinking, and
Teacher understanding of thinking, became obvious to me while I was
developing this theory. Time and again, my mind would react in a certain
way and then a split second later, subconscious Teacher thought would
come up with the explanation for this mental reaction. My understanding
of thought came after the thinking itself.
Emotional ‘Lift’
If Teacher strategy can come up with a general theory of human
thought, it becomes possible for Teacher mode to provide „lift‟ for all of
the mind, including me. This is because the presence of a lasting good
Teacher emotion makes it possible to change the emotional focus of the
mind. We have seen how each person grows up with his thinking
emotionally integrated around a core of Mercy experiences—the me of
childish Mercy identification. Learning Perceiver facts about me builds the
framework for a new identity, but this network of personal beliefs is still
just a bare skeleton imposed upon the clouds of uncertainty, a sort of vision
in the air. It is only when my emotional core moves into this framework
that it fills out and starts to become real.
If my emotions came only from Mercy experiences and Mercy feelings,
then it would be impossible for me really to leave the ground, because
Mercy strategy deals always and only with concrete experiences. On the
other hand, suppose that Teacher thought comes up with a general theory
which brings order to all of my thinking. My mind will now be held
together by two emotional sources: Mercy absolutes and Teacher
understanding. Now it is possible for the me of emotional Mercy
A
Notice how our Perceiver facts describe mental functioning (something
which occurs over time) in general terms. Sound familiar?
identification to stop clutching onto its idols and allow itself to be drawn
up by the emotional „lift‟ of Teacher thought.
Making this emotional transition literally makes me feel detached from
the world. My emotional focus is no longer on experiences and how they
feel. This is because I have a general Teacher theory which explains my
reactions to experiences. This understanding makes me feel that there is
another emotional force, apart from experiences, which is holding me
together.
One might think that this type of emotional detachment would make
me fall apart inside. However, because of my Teacher understanding, I
sense that there is an underlying order which integrates all of my
experiences. This „order‟ is present fractally, which means that it can be
sensed at many different levels. Therefore, through all of the various „ups
and downs‟ of life, a general Teacher theory observes, analyzes,
understands and creates a continuing feeling of „order within complexity‟
that allows me to „rise above my circumstances.‟
This Teacher emotion „lifts‟ me up, and is thus more than a mere
„castle in the air,‟ when two requirements are met. First, Teacher feelings
must be different than the emotions associated with me. Obviously, if
Teacher strategy acts as a „yes man,‟ echoing the sentiments of me, this
will only reinforce the feelings of me, and not change them. This is like
trying to use „wings‟ as an extra pair of legs. Wings are meant for flying,
not for walking. Similarly, Teacher feelings function differently than do
Mercy emotions and should be allowed to „fly‟ through the air of
understanding.
Second, Teacher emotions must be connected with me. If I study
subjects which are not related to me, I may build positive Teacher feelings,
but they will have nothing to do with me. In order to lift me, I must study
and understand me. In other words, wings need to be attached to the body,
and not just „flown‟ by themselves.
Suppose that me does manage to gain „lift‟ from Teacher strategy.
What does it feel like? I suggest that one major effect is that a person gains
perspective. In the childish me, emotional absolutes, mental integration,
'truth' and me are very closely related. All depend upon the most emotional
experiences in Mercy strategy. The result is that any attempt to question
the significance of these specific experiences threatens my mind in
multiple ways. If you want an illustration, try analyzing the cultural
absolutes of some politically correct special interest group. A
In contrast, building my mind around Teacher emotion and
understanding allows me to stop clutching on to its specific Mercy
experiences, and to replace them with a general Teacher understanding. As
A
For example, How many feminists does it take to replace a light
bulb?Answer: One, and that‟s not funny.
this happens, I realize also that I live in a finite body with limited
experiences within a world of other people. I comprehend that my
knowledge is only a fraction of the total body of knowledge. And
internally, I grasp that me occupies a relatively small portion of my mind.
In contrast, my source of emotional integration holds together many people,
events, facts, and theories which are only related to me.A
Many individuals have not learned this lesson. They go through life
thinking that the world revolves around them. They feel that they are the
center of the universe, and act as if they know everything.
Zen and Nirvana

Let us detour for a moment and analyze the mystical ecstasy of the Zen
Master. Buddhism claims to achieve the emotional „lift‟ that comes from a
general Teacher understanding. And yet, it also makes several statements
which seemingly contradict the
requirements which I have just
described. How is this possible? I
suggest that Buddhism reaches its
„paradise‟ by cleverly tricking the
mind to ignore potential roadblocks
on its way to Nirvana.B
Buddhism in its various flavors
teaches, first of all, the general
Teacher theory of „Oneness.‟ After
all, the assertion that all individual
experiences are actually part of one
cosmic unity is simply another way of stating that there is ultimate order
within complexity, and this is the basis for Teacher emotion. How can the
mind be convinced that all really is one? By using Mercy strategy to
identify with an external object. Therefore, I will empty my mind of
A
After making this transition, I will feel that the entire universe revolves
around a specific Teacher theory. One thinks, for example, of the
scientist‟s search for a unified field theory—a single Teacher
understanding which can tie everything together. We will examine the
implications of this concept later on. Does Teacher strategy remain the
ultimate source of mental integration? I suggest that it is possible to go one
step further, and that this final step brings balance between Teacher and
Mercy thought. However, that topic is beyond the scope of this book.
B
I am talking here about Buddhism, Zen, mysticism, meditation, and
Eastern religion as if they are all one and the same. Obviously, these
systems are not identical. However, I suggest that there is a common
fundamental thread which runs through these various systems.
fragmentary thoughts while concentrating on, say, the flickering light of a

candle. The emotions of the event will mesmerize my Perceiver observer
into 'believing' that me and the candle belong together—they are one. This
Mercy identification will then implant the Teacher theory of „Oneness‟ into
my mind.A
But how can the mind leap from emotional identification with a
specific candle to the general statement that all is one? It already has.
When Perceiver thought is mesmerized into 'believing' a 'fact,' that 'fact'
becomes 'true' in all situations and for all times. Remember the phobia
about dogs? One bad experience with a nasty dog convinced my mind that
all dogs were bad. Similarly, if I can get Mercy thought to identify with
one object, then Perceiver strategy will 'know' the universal 'truth' that all
objects belong together.
Oneness, then, is strengthened by the practice of meditation. This
cycles words endlessly in automatic Teacher memory in order to force
them finally into the inner world of Teacher thought, where they reinforce
what Perceiver thought already 'knows.'
The Eastern mystic will then use his Teacher theory of Oneness to give
the power of „flight‟ to the me of Mercy identification. He will gain mental
perspective, let go emotionally of his tiny world of personal experiences
and look at existence on a cosmic scale. He will meditate upon his
insignificance—he is a small drop in the ocean of life, a tiny trickle in the
river of time. He will contemplate Nirvana, a selfless unity which goes
beyond space and time. He will experience the ecstasy of satori, in which
me is lost in the wonder of a universal Teacher theory.
But what about the me of the physical body? When I eat, you still
remain hungry. When you come in from the cold, it does not make me feel
any warmer. Our bodies constantly tell us that we are not all one. Surely
the mystic must come back down to solid earth once his stomach gets
empty or his bladder full. Paradoxically, I suggest that it is precisely this
contradiction which makes eastern meditation possible.
A
It does this because Teacher and Mercy emotions are linked. We will
look at the process in detail when we examine „pseudo-theories.‟
First, civilization provides a mental anchor for meditation. Remember

that only one aspect of me can „leave the ground‟ at any one time.
Therefore, if the meditator‟s me of Mercy identification is wandering
through the clouds of infinity, this means that the me of his physical body
must remain fixed upon solid ground. Evidence suggests that this is what
happens. Meditation invariably seems to arise in societies in which a
person‟s physical surroundings are controlled
by strong cultural bonds. These rules tell the
physical body what to do and where to go. I
suggest that this is why mysticism has
historically been connected with the East. The
frozen culture of Asian countries has for
centuries anchored the me of the physical
body and allowed people to float freely with
the me of Mercy identification. Similarly,
now that the West has become comfortable
with the concept of changing technology, it
too can begin to allow the me of Mercy
identification to wander.
Second, the social structures of
civilization allow the meditator to ignore the
me of his physical body. Like everyone else, he has a body with physical
needs. But, if other people give him food, clothing and shelter, then his
contact with the physical world can be minimized. For instance, he does
not have to grow rice; he only has to eat the rice that others give to him.
Meanwhile, as long as he sits motionless, he can pretend that his physical
body does not exist.A
Third, the existence of civilization itself gives emotional appeal to the
Teacher theory of Oneness. Remember that positive Teacher emotion
comes from discovering order within complexity. A general theory which
contains no specific elements does not feel good, because it has order but
not complexity. Now, suppose that the theory of Oneness really were true;
suppose that no specifics existed, and that there really was no difference
between me and not-me. Teacher thought would then look at the theory of
Oneness and disregard it—because it would contain no specific elements.
In other words, Teacher strategy can only gain emotional pleasure from a
theory of ultimate Oneness when the holder of this theory lives in a world
of specifics in which all is not one. This means that Eastern meditation can
A
We will see in a later book that Zen Buddhism manages to combine
meditation with movement. We look here at standard meditation, which
remains motionless.
only be true if it is not true. A But isn‟t that a contradiction? Yes, but the
next point will take care of that.
Fourth, the irrational thinking of a stable and „mature‟ civilization
protects the contradictions of mysticism. This is because a mature society
can base the majority of its thinking in emotional 'truth.' On the one hand,
most goods and services are provided by other people. Therefore, citizens
will 'believe' that 'facts' are based in people and their opinions. On the other
hand, because society is mature, it has existed relatively unchanged for
some time, and 'facts' by their stability therefore appear as solid facts. Thus,
because there seems to be no need for active thought, the Perceiver
observer in most people will remain mesmerized. As a result, people will
be unable to see the contradictions inherent in mysticism.
And, if society gives honor and respect to those who practice
meditation, then this Mercy status will convince Teacher thought that the
theory of Oneness is more important, and thus more general, than the
specific experiences of normal life.
What I have just described is a snapshot of traditional Eastern society.
Everyone is expected to carry out his assigned role in life; this exalts
people. And, in many of these countries, Buddhism or one of its
metaphysical kin is lifted up as a state religion; this gives particular honor
to its practitioners.
Let us move on to the question of „lift.‟ We have seen how meditation
can survive and even turn into a state religion such as Buddhism. But,
haven‟t I suggested that a Teacher theory can only give „lift‟ to me if it is
different from me? How then can the Eastern mystic reach Teacher bliss if
his theory is so strongly rooted in Mercy identification? I suggest that
meditation „solves‟ this problem by replacing Teacher „lift‟ with the
illusion of „lift.‟ How can a Teacher theory get around the fact that it is
completely rooted in raw Mercy thought? By making this an essential
element of the theory. Therefore, the theory of Oneness is expanded to
claim that the entire universe has its source in me: “I am god. I am the
ultimate source. Everything flows from me.” Mentally speaking, this is an
accurate statement. The Teacher theory of Oneness is mentally „proven‟ by
the Mercy experience of identification, which equates me with some
external object.
But, physically speaking, everything does not flow from me. The
mystic cannot create a single atom, let alone a budding tree, a mountain
range or the vast stars in the heavens above. How can the mystic maintain
his theory when evidence from his physical body flatly contradicts his
assertion? First, it takes Perceiver confidence to notice contradictions, and
A
The Facilitator and Contributor persons are most prone to believing in
general theories which contradict the foundation upon which they are
based.
we have already seen that mysticism exploits a mindset based in emotional

'truth.' Therefore, as long as Perceiver strategy remains mesmerized, then
enough people saying something is 'true' makes Perceiver strategy 'know'
that it is 'true.' And, if the mystic acquires emotional status, then his
societal standing will back up his metaphysical claim. He is a source of
'truth' for those around him. 'Facts' do flow from him and his person.
Second, the mystic can deny the evidence of his senses by disregarding
the external world as temporary. In other words, the Teacher contradiction
he sees is only an aberration which will pass. Ultimately, all is one, and
everything does come from me. Why can he regard the cosmos as
temporary? Because he lives within a civilized world which is permanent
enough to provide for his physical needs—another contradiction. Hmmm.
If the mystic desires to suppress this physical evidence he must go
beyond a Teacher dismissal of the physical world. He must also denounce
it in Mercy terms. This is because his Teacher theory of Oneness is rooted
in Mercy feelings. Therefore, the mystic will state finally that the material
world is both temporary and evil; it is Teacher temporary and Mercy bad.
Talk about biting the hand that feeds you. Imagine, the average peasant
works diligently to grow food and build shelter. He then gives part of his
hard-earned wealth to someone who does nothing except sit around and
stare into space. And how does this parasite of society respond? By
pronouncing that the peasant and his physical environment are
irredeemably evil. And what does the peasant do? He accepts this
ungratefulness as deserved. After all, he 'knows' that his Mercy status is
„nothing‟ compared to that of those who meditate.
By now, I have probably given the impression that Eastern meditation
is an avowed enemy of Perceiver thought. Buddhist doctrine supports this
conclusion. One of the core tenets of Buddhism is that 'truth' is not found
rationally, and the Buddhist monk states that his 'doctrine' goes beyond
logic. The aspiring Zen master will actually concentrate on statements
which are logically impossible—called koans—in order to snap his mental
link with common sense.A
Now tell me, how would you react if a group of individuals made a
religion out of killing your race of people and then re-animating, as zombie
servants, those they murdered? How would you respond if this genocidal
tribe invaded your country and made it impossible for you to continue
living?
That is the situation in which I find myself. I was born a Perceiver
person; it is my race; I cannot change the fact that I live in the Perceiver
room and am conscious there. Eastern mysticism operates in environments
in which the Perceiver observer in most citizens is mesmerized. It spreads
by murdering Perceiver logic. Then, it uses the Mercy experiences of
A
For example: Imagine the sound of one hand clapping.
meditation to mesmerize the poor desiccated Perceiver remains into

'believing' blatant lies—contradictions which no „living‟ Perceiver mode
would ever accept. And, as Western civilization „matures,‟ this Eastern
pseudo-thought finds footholds within our shores. We too are abandoning
logic. We also use our emotional status to suppress those who question our
„godness.‟
“But Lorin, how dare you criticize the religion of so many people.
Surely the comments you just made should be outlawed as hate literature.”
That reaction assumes that 'truth' is based in the opinions of people—if
enough individuals 'believe' something, then it must be 'true.' Meanwhile,
those who use Perceiver thought are eased gently and politely towards the
gas ovens.
The fundamental 'faith' of the western world today would probably be
tolerance: “Every person‟s beliefs must be accepted and respected.” In
other words, everyone is a god who defines his own Perceiver 'truth'—this
is certainly consistent with Buddhism. But, people can only define 'truth'
by mesmerizing their Perceiver observers. Therefore, tolerance is utterly
intolerant of an awake Perceiver observer. This means that, like Eastern
mysticism, tolerance hates me simply because I was born a Perceiver
person. That also is racist and genocidal. A
How should I as a Perceiver person respond? I cannot protect myself
with force, for then I would also attack Perceiver thought. Instead, I
respond with logic and understanding; I point out inconsistencies, and I
describe consequences. Hence, this book.
Learning Lessons ‘Fractally’

How then does one learn to „fly‟ without destroying Perceiver thought
through universal identification? I suggest that the answer lies in fractal
thinking and learning. In order to understand this, we will look first at what
it means to learn lessons fractally, and then I will show that this is
equivalent to Teacher „flying.‟
The normal way of living is to approach each situation as an isolated
event, unrelated to other experiences. For instance, I go to school among
other things to learn about mathematics, French and economics. Then I go
home and work on my car until it is time for me to take my piano lesson.
Once that is finished, I practice baseball with my friends. Each item is an
individual learning episode which does not impinge upon other events. As
a result, learning in one topic has little or no effect upon learning in any
other area.
A
We will see later that the Perceiver person is not the only individual to
suffer under institutionalized emotional 'truth'; he is merely the first.
Eventually, everyone is mistreated.
However, notice that in all of these situations I am using the same

mental equipment—I am thinking. For example, I am using Perceiver
thought to work with facts about math, to remember definitions of French
words, to compare prices in economics, to analyze malfunctions in the car,
to work with musical chords while playing the piano, and to compute
trajectories while hitting the ball. In all of these situations, Perceiver
thought has to sort through a pile of Mercy experiences in order to figure
out what is solid. That is what I mean when I say that the mind is fractal: I
am using the very same strategy—often at different levels of complexity—
to carry out these various quite diverse tasks. Everything I do, in fact, is
carried out by one of only seven different strategies.
Therefore, I suggest that it would be more effective for me to approach
each individual situation as a specific aspect of the general task of
developing my mind. This is the „fractal‟ approach: I recognize the order
which ties together all of the complexities of life. In plain English, I look
beyond symptoms—what I do, to underlying causes—the strategy behind it.
How is this done? Do I have to add „complicated thought‟ to the
normal stress of life? Who said anything about complex mental analysis? I
only need to recognize which mental strategy is handling what activity; in
other words, what mental rooms are active in a given situation. For
instance, if I run into a certain problem, I ask questions such as: Is it
Perceiver thought which is stymied? Do I lack confidence? Is Mercy
strategy hurting? Is Teacher understanding inadequate? Anyone should be
able to perform that much analysis. After all, we constantly take extra
pains to recognize who does what when dealing with real people. Just try
to publish a book without referencing who said what. If we can do that
with live people, then why not with mental rooms?
But what is the point in figuring out which mental room is responsible
for what? What practical use is there in this exercise in mental
nomenclature? I suggest that it will reveal the situations in which I am
following contradictory strategies. Often, we are like the proverbial frog in
the well, going one step backwards for each two steps forward. If that poor
frog could discover where he was making his backwards step, he could
literally triple his progress with no more effort.A Like the frog, I suggest
that much of our activity consists in satisfying the desires of one or two of
our mental rooms while at the same time hurting or damaging one or more
of the other rooms.
A
Work it out. 2 forward + 1 back = 1 forward. 2 forward + 1 forward = 3
forward: three times as fast.
For instance, we learn facts in order to satisfy Perceiver strategy, but

we study them in an objective way which leaves Mercy thought feeling
cold. Then we turn and give warm, fuzzy experiences to Mercy mode, but
package them in such a way as to confuse Perceiver thought. Would it not
be much more satisfying to combine Perceiver facts with Mercy emotions
in such a way that both of them could get what they wanted
simultaneously? And, this example involves
only two of the seven mental rooms. The
compensation mechanisms which we build
up trying to protect room „x‟ from damage
while giving comfort to room „y‟ or
bandaging the wounds on room „z‟ are
incredible. Add to this the effort which we
expend keeping room „w‟ semi-comatose so
that it never wakes up sufficiently to disturb
room „x‟ or prevent room „y‟ from having
its fun. And I have not even mentioned the
demands put upon us by our physical bodies.
Many of us spend the majority of our time
bouncing from one mental crisis to another,
so busy surviving that we have no time to
live. Imagine how fulfilling life would be if we could ever manage to get
all of our mental arrows pointed in the same direction and live in a way
that allowed all of our mental rooms to operate at the same time. Since so
many of our physical ailments are exacerbated by mental conflict, our
bodies would probably experience quantum leaps in efficiency.
Oh, by the way, if we solved our problems of mental conflict, we might
also move beyond blowing up our neighbor and his house whenever he
offended us. Just think how mentally inefficient war is. We grow people,
educate soldiers, design and build effective weapons, and construct roads
and buildings, and what do we get out of this? At most, a few months of
blood, guts, destruction and mayhem. Just imagine. If we exploded a few
dozen atomic bombs, it might take thousands of years of comforting,
growing, bandaging and rebuilding before we could satisfy one or two of
our mental „rooms‟ with another earth-shattering kaboom. After all, what is
war but an external expression of our internal practice of making some
mental „rooms‟ feel good at the expense of other „rooms.‟
But why go to all of this effort? Why drag the mind into everything?
Because, we already are dragging our minds into everything that we do.
Therefore, I am not suggesting something new, but rather taking advantage
of what is already present. But, doesn‟t this mean that I have to draw up
some list of activities and do everything according to some timetable? No,
we are not talking about scheduling, but rather categorizing. Since some
aspect of my mind is always being used to some extent no matter what I do,
I continue with normal activities. I only add understanding.A
We have looked at the price of ignoring mental contradictions. Let me
suggest two practical benefits of „fractal‟ thinking. First, by realizing
which mental strategies are being used, I gain access to programming
which already exists within those rooms. Therefore, I can approach each
situation with a headstart, already partially on my way to a solution.
Two possible approaches towards learning:

1. The isolated method. Each situation is viewed as a separate incident.
 Individual problems are solved and not related to other challenges.
 Each situation requires relearning everything all over again.
 This leads to hidden contradictions.
2. The fractal method. Each situation illustrates a general principle.
 Specific incidents give opportunities to learn general lessons.
 For each situation, only its unique details need to be learned.
 This resolves mental contradictions and integrates the mind.
This principle was vividly illustrated to me a few years ago. The stress
of doing this research combined with repetitive physical activity gave me
tendonitis in my arms. For a whole year, I could hardly touch the violin.
However, during this time of physical inactivity, I did a lot of mental work
and mental reprogramming. When I was able to return to the instrument, I
distinctly felt that my playing had improved, even though I had not
practiced at all. It seemed as if I had more mental „horsepower‟ available at
my fingertips. Where did this „skill‟ come from? I had not worked on my
violin, but I had practiced using my mind, and this learning spilled over
into my violin playing.
Second, by learning techniques of mental programming, it becomes
possible to approach each individual situation in an intelligent manner. The
previous benefit saved me time by giving me a headstart. This effect
reduces my mental agony by allowing me to speed through those initial
stages of learning in which I act, look, and feel like an unskilled idiot. It
can do this even in the most mundane of activities.
I suggest, moreover, that fractal learning adds Teacher „wings‟ to all
aspects of Mercy thought; it gives „lift‟ to the „body‟ of Mercy identity.
This is because it brings order to the complexity of individual Mercy
situations—and Teacher strategy finds this pleasurable. Teacher thought
hates fragmentation and confusion. It feels good when the same general
A
Of course, once I have understanding, then I may decide to change some
of my activities. But, I will be motivated by a desire for more life, and not
by a fear of disapproval or judgment.
principle can be applied in different situations. It detests the meandering

path of one step backwards for every step forward, and loves the elegance
of a shortcut. It approves actions that are smooth and graceful, and dislikes
the choppy movements of the beginner. It finds it strongly appealing when
each situation is approached with the same general understanding and it
suffers emotional agony when every new area requires a different theory.
The reason that we do not recognize this fractal analysis as „intellectual
thought‟ is because our theorizing usually detaches the wings of Teacher
theory from any body of experience. That is why the mathematician
doesn‟t „fly.‟ He has wings and he uses them, but they are seldom
connected to the „body‟ of me. The aerial gymnastics which he performs
are amazing, but they are done by remote control, guided by a me which
remains on the ground below.
In actual fact, Mercy and Teacher feelings can combine beautifully.
Mercy thought deals with experiences and situations; it is associative,
oriented around space. In contrast, Teacher strategy works with words and
processes; it is analytical, geared towards time. When these two are
brought together, then Mercy feelings determine what is done, and Teacher
emotion guides how it is performed. We live within the world of Mercy
experiences, but we use Teacher thought to determine how to approach
these situations. Like the warp and woof of a fabric, the two threads of
analytical and associative thought blend to form an integrated fabric. A
I suggest that the situation in post-communist Russia provides a good
illustration of the principle of learning lessons „fractally.‟ I have already
described the pervasive lack of Perceiver confidence. Suppose that one
tried to tackle Russian problems in a piece-meal fashion, perhaps
introducing private property, or market prices, or democratic government,
or honest police. The result would be like the frog of the fable, except in
this case the ratio would probably be one step forward for about five
lurches backward. For each situation in which Perceiver strategy was
encouraged to wake up from its slumber of hypnosis, there would be at
least five other related areas doing their best to keep Perceiver thought
sleeping soundly.
Unfortunately, the problem is even worse. Suppose that some Russian
citizen does try to make an honest ruble. Typically, the Russian „Mafia‟
then comes along and demands that he pay them protection money, buy his
goods from them, and set his prices according to their standards. If he does
not comply, then they beat him up, cut off one of his fingers, or threaten to
kill his daughter.B How can Perceiver strategy ever hope to wake up when
A
In mathematical terms, Teacher and Mercy thought form an orthogonal
basis for the emotions.
B
This was the situation when I visited Russia in the early 1990s.
any stirring leads immediately to a death threat from some bloodsucking

tyrant? A
Along with the Mafia are the jealous neighbors. For decades, the
Russian citizens were taught that their way of communism was superior to
the capitalism of the West. Now, communism has been shown to be a dead
end—the old me is faced with death. However, feelings of guilt and failure
can be avoided as long as the new me of capitalism remains a distant
theory, practiced only by others. But, if my neighbor follows the principles
of private ownership and gains some wealth, then it becomes obvious that
a new me is possible, and that I can change. This turns remorse into guilt,
and the easiest way to deal with this emotional pain is to remove its source
by destroying the wealth of my neighbor.B
Suppose that one approached the problem fractally. What is the
underlying cause behind all of the individual symptoms? The fundamental
difficulty in Russia today is not bad business technique, poor planning,
crumbling buildings, or even a lack of value. These are symptoms. Instead,
the root problem is mass hypnosis—a nationwide case of Perceiver
strategy bludgeoned into insensitivity by centuries of Mongol, Tsarist, and
Communist terror and abuse. The solution, I suggest, lies in facing this
basic need and in every area asking whether Perceiver thought is being
helped or hindered by the response to that situation. It does not matter
whether the Russian citizen is painting, building apartments, selling wares,
or driving his car. Nothing will change unless Perceiver strategy wakes
from its slumber, and the only way to wake it up is to keep prodding it
relentlessly.
But how can Perceiver thought be „pushed‟ into waking up? Exhorter
leaders such as Peter the Great, Khrushchev and Gorbachev have tried
prodding their comrades, with only moderate success. I suggest that the
solution lies in „learning to fly.‟ First, the conditions are present. The
Russian who lives amidst the insanity of home-grown Mafia and so-called
government cannot change his physical circumstances, but he can use
Perceiver logic to build a vision of a better world based upon the general
understanding of mental cause and effect. The conditions in post-
communist Russia are ideal for a whole segment of society to cross the
gulf from the me of the child to the adult me based in Perceiver confidence.
The average Russian may not be able to get ahead with the me of his
physical body, but it is precisely this oppression which allows the me of
A
As I suggested before, under institutionalized emotional 'truth,'
eventually everyone suffers, not just the few „dissidents‟ who value
Perceiver thought.
B
Jealousy steals my neighbor‟s wealth in order to possess it. Envy destroys
it so that no one benefits.
Mercy identification to „teleport‟ across the chasm of mental confusion and

to experience mental transformation.
Second, the mindset is also there. Fractal learning teaches that there is a
general Teacher theory which ties together all of the actions and thoughts
of life. Communism for years taught the presence of such a theory. The
central planning and philosophy of communism often had dreadful Mercy
consequences, but they did at least produce positive Teacher emotions.
Now that the „inevitable victory of the proletariat over the bourgeoisie‟ has
not come to pass, Teacher thought in the Russian citizen has lost its general
understanding of life and wants a replacement. This intellectual hunger
provides the ideal motivation for programming Teacher thought.
So how can the Russian people make a jump involving Perceiver logic
when the country is characterized by a famine of Perceiver confidence? I
suggest that while the average Russian has no clue about truth, he has
learned a lot about error—in two specific areas. First, he knows that a
central plan which ignores Perceiver truth leads to tyranny and chaos. The
evidence lies rusting and rotting around him. Second, he also knows that a
plan which focuses upon external goals will eventually destroy the
individual and the inner person. The evidence for this sits drinking and
dying around him. These two lessons are at the core of mental
transformation, which uses Perceiver logic and belief, spurred sometimes
by suffering, to rebuild the internal me.
My own personal path also began with a knowledge of error. My strict
upbringing and strong principles taught Perceiver strategy in me to discern
wrong with great accuracy, and gave Server mode the skill of not doing
those actions which were „wrong.‟ A When I discovered that a general
Teacher theory resided within these mental walls of taboo, my emotional
focus gradually changed from the suppression of „bad‟ to the uplifting of
„good.‟ The content of thought was not altered, but the motivation changed
dramatically.
Maybe the communists really were right when they taught that
oppressive government and repressive management could be overthrown
by a general theory. Maybe they simply chose the wrong theory and the
wrong method. They tried to help the wrong world and the wrong me.
They thought that improving the external environment would create a
better man, and ignored the internal world of thought that could transform
people and equip them to create a better world.
Before we go on with our look at Teacher thought, I would like to
make one more comment about fractal learning. I have suggested that it is
helpful to know that a general principle applies to many individual
situations. However, this knowledge does me no good unless I have
A
Just as Perceiver strategy can gain confidence in both truth and error, so
Server confidence can involve both doing and not doing actions.
sufficient Perceiver confidence to hold on to this mental connection while I

am in the middle of some difficult situation. For instance, I may realize
that my love of chocolate is an example of Mercy thought that is fixated on
emotional experiences regardless of the long-term consequences, but this
general knowledge only helps me if I can hang on to this understanding
while trying to stare down a Belgian chocolate truffle.
Therefore, I suggest that fractal learning is most effective when the
toughest problems are tackled first. In other words, I look for root causes
and then I also deal with root problems. If the general lessons can be
acquired in these areas, then Perceiver (and Server) thought will have
sufficient confidence to apply facts and skills to other situations which are
less emotional. On the other hand, if the big lessons are avoided, then
fractal learning will work against me as the strong emotions associated
with the real issues always threaten to overturn any learning which is done
in other areas. In this case, my only hope is to keep my mind fragmented,
in an attempt to protect the mental pockets of civilization within me from
encroaching advances by the hidden jungle of emotional immaturity.
The most efficient method of learning: Think globally, act locally.

 See each specific situation as an opportunity to develop the mind.
 Apply general principles to situations which touch me the most.
„Tackling tough problems first‟ means that if everyone develops

thought in the most efficient way possible, then each person will learn to
apply similar mental principles in different areas. This is because the most
emotional situation for me will be different than it is for others. The
biggest challenge for the rocket scientist may be the prevention of an
explosion. The emotional hang-up for the ditch digger may be his marriage
at home. The housewife may be very worried about an exam she is about
to take and the President may be thinking about a break-in at some local
motel. Each person needs to learn the lessons of mental maturity in the
situation which is most emotional for him, regardless of how others feel
about this situation.
Do I sound utopian? Is this starting to look like a castle in the air? If so,
then you know what Teacher thinking is like. It makes sweeping
statements. It learns something in a small area and then turns it into a
general theory by applying it everywhere. In other words, Teacher „flying‟
means leaving the „ground‟ of mundane existence and sweeping through
the air of generalization. There is no point in taking flying lessons if I
remain seated passively on the ground. That is only wishful thinking. Me
will only make it into the air if I allow my personal identity to be
emotionally lifted up by the feelings of a general theory.
The Theory Addict

I have suggested that all of human thought contains a fractal order
which can be described by a general theory of the mind. This may sound
great in theoretical terms, but what does it really mean to coexist with a
general theory. What does it feel like? How does me react?
I suggest that this type of situation has never occurred before. Science
has given us many general theories, but whenever these theories come into
contact with me, they turn soft, as logical corners are abraded by emotional
pressure. Religion talks about me, but it also turns into pious mush or
incomprehensible revelation when it gets too close to the core of me. A
Therefore, I should warn you that when this theory hits your mind, it will
do weird and wondrous things along the lines of: “Wow man, far out,
psychedelic, what a trip!”
I suggest that this mental encounter could in fact be compared to
getting hooked on a drug.B First there is the initial „high.‟ People who hear
about cognitive styles are usually quite excited: “That is fascinating! When
is your book coming out?” However, after a little while, the „drug‟ of a
new theory wears off and people continue with their normal existence,
satisfied with the idea of a general theory, and convinced that the reality
cannot be attained.
If people hear more about this
theory, then they often have a
negative reaction, almost like the
aftermath of a bad drug „trip.‟ The
idea of mental cause and effect
makes them uncomfortable, the
intrusion of logic into the
subjective leads them into the
threshold of confusion, and an
encounter with the strange emotion More theory please?!
of Teacher thought inside their
A
Religion usually has rational elements and often claims to follow logic,
but my experience is that sufficient probing will always reveal some core
rooted in hypnotic mesmerization and emotional 'truth'—some area in
which the religious person is convinced that “God‟s ways are utterly and
totally beyond the comprehension of finite man.” Is this bad? No, it is
childish. We naturally begin life with Perceiver thought mesmerized. The
solution does not lie in rejecting childish 'truth,' like a rebellious teenager,
but rather in analyzing the facts as a growing adult.
B
I am speaking theoretically here. I have never taken drugs and do not
drink alcohol. A general theory of the mind provides a good enough
„thrill.‟
heads makes them feel uneasy. In any case, time and again people react to
my words by dropping the subject of the mind like a harmful drug, and
then treating me like some kind of drug pusher.
On the other hand, when people learn enough about this theory, then
they become addicted. The general understanding turns into a drug habit.
They want to know more, because understanding gives good emotions to
Teacher strategy, but they are afraid to know too much, because the same
knowledge which makes Teacher thought feel good also threatens the
childish me which is based in emotional 'facts.' For these individuals, I
become a „drug dealer.‟ They come to me for more information, but always
in small doses. Never too much, just enough to keep the habit going.
The next stage is for this mental „addiction‟ to become all-consuming.
That is what happened to me when I was doing the research for this book. I
discovered that I could not escape from the general understanding, no
matter how hard I tried. Every topic I studied, each country I visited, and
every person with whom I interacted, simply turned into another specific
example of the general theory—another facet of complexity within the
general order. I didn‟t try to analyze situations, they analyzed themselves.
Finally, I gave up trying to fight the theory and turned into a full-fledged
„junkie.‟ The other day someone asked me what I did to relax in order to
get away from my theoretical work, and I answered that the theory
followed me around everywhere. I never leave it.
So, what is it like to be addicted totally to a theory of the mind and to
have it stick its nose into everything you do? As far as my internal world is
concerned, it is like being on a permanent „high,‟ on drugs all of the time,
without ever having a hangover or a bad „trip.‟ But wouldn‟t that be
enough to drive a person insane? Actually, just the opposite—it drives you
sane, because no matter where you go or what you do, you have no choice
but to follow common sense. Imagine, an internal drive that forces you to
be logical, forces you to avoid war and destruction, forces you to follow
lasting goodness and beauty, and forces you to become an integrated
person without any hidden inconsistencies or hurts. All this with the
irresistible pressure of growing pleasure. For some reason, normal so-
called „life‟ no longer seems as attractive to me as it once did.
There is only small „fly in the ointment.‟ Suppose that a theory „junkie‟
tries to share his understanding with other people and is continually
rejected. He feels then like a painter living in the land of the blind. He may
be combining subtle shades and working with delicate hues, but those
around him regard color as an empty word, devoid of meaning. How can
he respond? If he „gouges out his eyes‟ by rejecting his understanding, then
he turns into the most miserable of creatures—a blind man who used to see,
an individual who knew the pleasure of a general understanding. If he
avoids looking at the world, then he shrivels up inside, for his theory gains
its generality by explaining the behavior of his environment—by painting
what it sees around him. If he attacks others, then he brutalizes his own
mind and loses the ability to appreciate the delicate shades of a beautiful
theory. The only choice that remains is to keep painting and to keep hoping
that somewhere within his understanding lies a salve which will give sight
to the blind. This type of internal vision seen „over there‟ in the clouds of
uncertainty has sufficient emotional depth to propel an individual through
incredible personal transformation.
More on Teacher Strategy
We have spent some time examining the interaction between Teacher
strategy and other mental modes. Let us turn our attention now back to
Teacher thought itself.
The Storage Shed of Teacher Thought

When we looked at Mercy and Perceiver thought, I suggested that each
of the four simple styles has an internal world in the front of the brain, and
an associated „storage shed‟ of automatic thought located in the back.
Teacher thought, being one of the four simple styles, also comes
equipped with this deluxe feature. The Teacher storage shed, however, has
nothing to do with facts or experiences: The Teacher person, especially the
male, often finds it quite difficult, in fact, to remember personal details
about his childhood. Instead, the Teacher storage shed is filled with words,
lines, curves, patterns, and theories—it contains anything which has to do
with sequences and order within complexity. Ask the Teacher person what
he said, when, and to which person and he should be able to recall fairly
well, especially if the conversation related to his understanding. Ask him
what he ate for lunch two days ago and he probably has totally forgotten.
We saw how the Mercy storage shed allows the Mercy person to
assemble experiences in unusual and original ways, leading to the behavior
which I call „doctoring.‟ Similarly, the storage shed of Teacher thought
turns the Teacher person into the original thinker. The intellectual
Contributor or the Facilitator philosopher often tries to pretend that his
thoughts are original, but this is usually not the case. The Contributor
person is much better at improving the ideas of someone else than at
coming up with his own concepts, and the philosophy of the Facilitator
person is invariably a product of his age, a synthesis of elements already
existing within his intellectual environment. In contrast, the Teacher
person really is capable of coming up with theories which are truly new,
and not just improved or rehashed. For instance, when we look at the
history of modern science, the two figures who possibly had more of a
lasting impact than any other scientists were Isaac Newton and Albert
Einstein. Both of these individuals were responsible for creating paradigm
shifts—they introduced totally different and novel ways of approaching the
natural world. And, both of these individuals were Teacher persons.
Even the theory of the mind presented in this book was conceived in its
initial aspects by my brother, a Teacher person. I never would have
originated it. My strength lies in developing and expanding an already
existing thought structure, not in generating something out of absolutely

nothing. While only time will tell the impact of this theory, I have just
described how it has totally revolutionized my own way of thinking.A
The Teacher person may be capable of original thought, but I suggest
that he will only reach his mental potential if he goes to the trouble of
filling his mental storage shed with information that is useful and
meaningful.B
First, the Teacher storage shed will only be of assistance to the extent
that it is filled with raw material. This is not as simple as it sounds. Life is
constantly bombarding us with Mercy experiences. As a result, the Mercy
storage shed fills up easily and quickly. In contrast, Teacher order is
usually something which has to be mined from the soil of common
existence; seldom is it lying around on the
surface waiting to be picked up.
It is especially difficult for the Teacher
person, who lives in a mental „room‟ that
responds emotionally to order or chaos, to
learn new information. When one of his
theories crumbles, he really feels this as an
emotional attack. It hurts—just like a cruel
gesture to a Mercy person. As a result, when
the average Teacher person discovers some
crumb of intellectual order, he clings to it in
the same way that the Mercy child clutches
on to a security blanket. When the Teacher
person finally does manage to build for himself some mental structure, he
A
It is also interesting that my brother has discovered only two Teacher
persons in history whose biographies have been written: Newton and
Einstein. While the Teacher person may be excellent at coming up
occasionally with new theories in the realms of science, it appears that his
abilities thus far have been rather limited outside of this narrow area of
expertise. However, if there really is a general Teacher theory which
explains human thought, then it may be possible for the Teacher person to
escape the intellectual ghetto of math and science and to discover that his
seemingly „limited‟ mental ability has expanded suddenly to cover all of
human existence.
B
Remember that anyone can experience the benefits of a well-ordered
storage shed. Years of thinking together with my brother gave me the
ability to come up with my own original ideas, as my subconscious
Teacher mode began to operate. Thus, many of the secondary
developments in this book did originate with me. Everyone can acquire
some of the abilities that are possessed most strongly by the Teacher
person.
More on Teacher Strategy 299
often responds by crawling into this little castle in the air and then closing
the gates and pulling up the drawbridge so that his tiny kingdom of order
will not be disturbed by the hordes of chaos lurking about him. Content
within his tiny domain, the Teacher person then walks around wearing the
smile of a Zen master, satisfied that he has achieved general understanding.
This reminds one of the Mercy child who „clings to his mother‟s apron
strings.‟ In the same way that the young Mercy person is shy about new
experiences, so the Teacher person can be intellectually „shy.‟ The cause in
both cases is the same—a bare storage shed combined with an inadequate
internal world. The Mercy person generally makes it past his stage of
shyness. Emotional experiences associated with his physical body barge
their way into his internal world of identification, and force him to protect
his personal identity by constructing a comprehensive internal world.
Normal life in this way suffices to fill the Mercy room, back and front,
with a deluge of the bits and pieces of experience. In contrast, the Teacher
person may never graduate beyond that initial stage of shyness. This is
because discovery of emotional significance in a general Teacher theory is
a step-by-step process of gradually weaving together bits of complexity
into an ordered fabric of integrated understanding.
This leads to a type of Catch-22 for the Teacher person. Because he
does not want his internal world of understanding to collapse, he ignores
information which is „outside of his domain‟—facts which might attack his
theory and give emotional pain to his Teacher thought. However, as long
as he continues to suppress his intellectual environment, his storage shed
remains devoid of content. Therefore, any theories which he does construct
will not have a very big Teacher emotion, because he does not have very
many individual pieces to work with, and strong Teacher feeling comes
only when many different bits of complexity are combined into an
integrated whole. The end result is that the „general‟ theory of the Teacher
person usually remains quite tiny and vulnerable. A
Therefore, we continually see the curious paradox of a Teacher
person—a natural thinker—who refuses to think. In terms of our analogy,
what point is there in his going out to the storage shed, finding a dozen
tools and putting them in order? What Teacher emotion is there in that? On
the other hand, arranging the contents of a warehouse full of various
implements would give Teacher strategy some strong feelings—now there
would be order within complexity. However, Teacher thought never arrives
at this stage if it refuses to allow anything new into the storage shed
A
This tendency to restrict oneself to an area of intellectual expertise is
especially characteristic of the intellectual Contributor person, who works
with subconscious Teacher strategy. Teacher emotion, professional status,
and sensitivity to winning and losing can combine to create walls of
specialization that are almost airtight.
because of a fear that this novelty might disrupt the way in which the
existing „dozen tools‟ are arranged. Now you can see why the average
Teacher person seldom excels in history. He is so afraid of the emotional
risk involved in expanding his theories that he seldom thinks unless he is
forced to do so.
The second requirement for the Teacher storage shed, after a need for
raw material, is usefulness. If the Teacher person is to be successful in
coming up with new general theories, he must fill his mental storage shed
with information which is appropriate, just as the Mercy person must
absorb real experiences about the real world if he wishes to come up with
new and unique approaches to his environment. Trying to build a house
when the storage shed contains only gardening tools is rather difficult.
Similarly, the Teacher person will find it very hard to build theories if none
of his mental bits and pieces are designed for the job.
Unfortunately, this again is exactly the situation in which the average
Teacher person finds himself. What he really needs is general theories
about life—understanding which can help me to survive its journey
through messy existence. However, it is exactly in these areas that the
Teacher person finds it hardest to think: He evaluates theories emotionally,
and when he encounters subconscious Mercy thought and Mercy emotion,
he regards it as an alien way of feeling which is trying to disturb his way of
thinking. When emotions are being torn to and fro by personal Mercy
feelings, then the Teacher person literally loses his ability to think clearly.
If he encounters a good emotion, is it because he has discovered order, or
because he has triggered some pleasant Mercy experience? Or, if he is hit
suddenly by emotional pain, is his theory in danger or did he stumble
across some submerged Mercy hurt? He has no sure way of knowing.
Therefore, the Teacher person usually plays it safe and restricts his
theorizing to the sanitized world of the objective, in which his thinking will
not be warped by strange feelings. That is, the Teacher person usually
constructs a „castle in the air‟—a building which is totally disconnected
from real life and personal feelings.A
A
We will see later that it is the Exhorter person who is mentally driven to
combine emotional Mercy experiences with emotional Teacher theories. I
mentioned that the theory in this book was initially conceived by my
brother, a Teacher person. He in turn encountered the basic idea of seven
cognitive styles in the Seminar notebook of an Exhorter speaker named
Bill Gothard. Without some seed theory, a Teacher person would not have
dared to examine personality differences with their emotional connotations.
The Exhorter individual in his role as instant expert might postulate a
theory of personality styles, but would then be repelled intellectually as the
Teacher person put some flesh on this concept.
Add now the fact that the Teacher person usually acquires the raw
materials for thinking by reading what others have thought in the past.
They were objective, he also prefers to remain objective, and that is the
way it stays. It takes great courage, initiative, and extended dedication by
some individual, somewhere, to gain tools for Teacher thought which are
even moderately useful.
Finally, I suggest that the Teacher storage shed becomes most
serviceable when it contains elements which have appropriate emotional
labels. This also is a major problem. Some of you may be wondering at
this point, “What does he mean by putting an emotional label on ideas and
theories? I didn‟t know that ideas and feelings actually could go together.”
Exactly. Now you notice what we are up against. So, let us see if we can
put together some basic concepts.
Three requirements for a properly functioning Teacher „storage shed‟:

1) It must be filled with content.
 Many Teacher persons protect their theories by avoiding content.
2) The content must be useful.
 Most Teacher persons study theories which ignore personal life.
3) The content must be labeled with a feeling for generality.
 Today‟s specialists emphasize the specific and ignore the general.
The ideas and theories which most of us encounter in today‟s world
tend to be fragmented bits of information, almost like items in a game of
Trivial Pursuit. When we need a certain concept, we go to our mental filing
cabinet and pull out the correct shred of knowledge: the address or phone
number of a person, the birthday and personal preferences of a friend, the
shopping list for the grocery store, or the pile of papers in our IN box at
work. These various bits of information acquire varying labels of Perceiver
confidence—we know some things very well, in other areas we are not as
certain.
The result is a complex mind, filled to bursting with unrelated facts—it
suffers from a condition known as „infoglut.‟ Often we wish that we lived
in the past when times were simpler, and life had order. However, I suggest
that the problem is not complexity, but rather a lack of order within the
complexity. If we looked for connections between these individual items,
then Teacher thought would begin to „see the light,‟ and we would actually
feel good about the complexity. When this happens, it is like the image of a
bulb glowing above a person‟s head. There is a sudden „Aha,‟ things fit
together, we get the big picture. The end result is a positive Teacher
emotion.
This is the type of emotional label that gets attached to information
lying within the Teacher storage shed—it is a feeling that relates to its
generality. Each Teacher item acquires an emotion corresponding to the
number of other items which it can explain. Something which gives order
to many elements will feel quite good, whereas an isolated bit of
information evokes no emotion. This labeling makes it much easier for
Teacher thought to come up with new theories. When the Teacher person
reaches back into his storage shed for some explanation which can give
order to his environment, he will automatically be „handed‟ ideas and
theories which „feel right‟—general concepts which have succeeded in
explaining other elements.
Gnats and Elephants

Let us see what happens when theories are not labeled correctly.
Without a feeling for generality, the thinking of the Teacher person might
well be described as „interpreting the elephant in the light of the gnat.‟ In
terms of „weightiness,‟ an elephant is much more meaningful than a gnat.
One would think that the best system of order would place the gnat
somewhere upon the
The 'small' elephant, rather than
Elephant inserting herds of
elephants, less
successfully, into the
inside carcass of a solitary gnat.
Unfortunately, however,
this describes the state of
The 'big' Teacher thinking in
Gnat many of us. Without a
sense of generality to
guide us, we are unable
to distinguish elephants
from gnats; and since life usually contains many more gnats than elephants,
we end up choosing some nasty little gnat as the basis for our general
theory; and then, when we stumble across an elephant which refuses to fit
into our narrow little world of thought, we declare that all thinking is in
vain.
I suggest that there are two basic reasons why we give elevated status
to such tiny „creatures.‟ First, there is the influence of Mercy emotion.
What we feel is the sum of Mercy and Teacher feelings; it is often difficult
for us to distinguish between the two. Because our physical bodies give
Mercy mode such a head start in learning how to feel, Teacher thought can
find it very difficult to catch up. If Teacher strategy encounters some
theory with a strong emotion, this feeling could be due to the generality of
the concept, or it could be the result of some emotional Mercy situation
which has attached itself to the Teacher idea.
The Teacher person would never choose to describe elephants in terms

of gnats, but if he received a nasty bite from a gnat, he might become
emotionally convinced that this gnat really was the size of an elephant:
“You should have seen the creature that bit me. It had wings the size of a
small jetliner. One bite from that critter took a chunk out of me the size of
a silver dollar.” This sounds funny in real life, but I suggest that something
similar often occurs within the internal world of Teacher thought,
especially when this strategy is subconscious, as it is in those of us who are
not Teacher persons.A
Second, there is the issue of
specialization. If I spend twenty
years working on an assembly line
Universal Truth?
attaching three screws and two
bolts to a piece of L-shaped metal,
then my Teacher storage shed will
fill up with a whole complexity of
ideas and theories about screws,
bolts, and L-shaped fragments of
metal. As a result, automatic
Teacher thought is going to think
that theories which relate to screws,
bolts and bits of metal are very
general. By spending all of my time
within a limited area of expertise, I
have turned a gnat into an elephant.
Of course, this illustration may be
somewhat overblown, but
specialization does have a way of warping our thinking: The psychologist
gives a psychological explanation to everything, whereas the engineer
interprets life in terms of scientific cause and effect. The entrepreneur sees
an opportunity lurking behind every corner, and the politician views every
individual as a potential voter to be persuaded.
So, can theories actually be divided into elephants and gnats, or does
every idea carry equal weight? How does one distinguish an elephant from
A
I am using a humorous analogy in order to get a point across. The
Exhorter person, who combines Teacher thought with Mercy thinking, is
usually most guilty of using Mercy feelings to inflate the generality of a
Teacher concept. However, the Teacher person may also commit a similar
crime. By choosing to concentrate upon some particular explanation, he
effectively turns it into an „elephant,‟ regardless of its actual size. In the
same way that the unsettled Mercy person clings to emotional experiences
which are „safe,‟ so the immature Teacher person can clutch on to his
favorite theories.
a gnat? In this book I am interpreting everything in terms of mental

processing. This is my elephant—or is it my gnat? Other people often see
my research on the mind as being highly specialized, whereas in contrast I
view it as being quite general. Who is right, they or I? I suggest that the
evaluation of competing theories is in some ways a case of Darwinian
evolution, a matter of „survival of the fittest‟: The organism which survives
is that which is most fitted to its environment. For instance, I suggest that a
universal theory based upon screws, bolts and bits of metal can be rejected
quite easily, because the world does not consist of screws, bolts and pieces
of metal. Rather, these comprise only a small fraction of existence.
Therefore, in most situations, this theory would not be „suited to the
environment.‟
In contrast, I suggest that a general theory based upon the functioning
of the human mind is general, because it applies to every situation in which
people think, know, act, or respond—in other words, to all of human
existence. Therefore, I suggest that it is at least an elephant, and not a gnat.
However, if this theory of the mind is to be universal—if it is to overcome
the other „elephants‟—then it must be shown to be suited to the
environment of those other „elephants.‟ So far, we have only applied our
theory of the mind to human thought. Can it be extended beyond this? Can
it also explain the reactions of other living species? Is it consistent with
natural law and the workings of the physical universe? And if necessary,
could it be expanded to include any possible non-physical „spiritual‟
world?
Now that is a tall order. For now, all I can say is that it may be possible.
Initial forays into other fields of understanding suggest that there are
consistencies. In terms of fractal thinking, it appears that the general
principles which we have discovered about the mind also show up as
features elsewhere.
One common misconception in separating gnats from elephants is the
idea of rating the generality of a certain theory by the number of
researchers working in that area, the number of seminars given on the topic,
or the number of books written about the subject. However, it is not the
number of people which is important in rating a concept, but rather the
significance of their ideas. A television ad may focus the attention of
millions of people on a new brand of toilet paper, but this does not turn the
product into a general theory. The world does not revolve around toilet
paper, despite the fact that we may wish that it did whenever we are caught
without.
Teacher Generality and Subconscious Thought

Now that we have some understanding about Teacher thinking, I need
to clear up a possible confusion. We are looking at how Teacher thought
operates. However, the Teacher person who reads this explanation may
think that it is inaccurate. I suggest that there are two reasons for this
possible response. We will spend some time on the first point and then see
how it leads to the second.
First, the Teacher person cannot see how he thinks. Like the Mercy
individual, he lives within an isolated mental world; he cannot „see‟ the
other rooms of the house from his conscious „room.‟ But, the thinking of
his room is heavily influenced by what happens in the rest of the mind.
Therefore, when we describe the operation of Teacher thought, we must
include a description of mental processes which he will not notice.
I have mentioned that Teacher feelings of generality are related to
repetition. When the same feature repeats itself many times, the result is
positive Teacher emotion. This is how I as a Perceiver person would
describe Teacher emotion. It also explains, from my viewpoint, the
subconscious processing which is occurring within the mind of the Teacher
person—he is unable to see it, but it is responsible for creating his good
feelings.
When building a general theory, the Teacher person does not look
consciously for repetition. Instead, he finds some attractive memory within
Teacher thought and attempts to hold on to it, in the same way that Mercy
strategy wants to preserve experiences which are pleasant. This „attractive
memory‟ becomes a potential theory. In order to test it, Teacher strategy
moves around to different areas of the mind while „holding on‟ to his
intellectual „possession.‟ If he succeeds in mentally grasping this potential
theory while accessing other memories, then it becomes a more general
theory which explains those other memories. A The result is positive
Teacher emotion. On the other hand, if he is unable to hold on to this
memory, then he knows that his potential theory is inadequate, and the
result is Teacher pain. The area of thought within which a Teacher person
can hold on to a specific theory becomes the domain of that theory. In
terms of our illustration, Teacher thought chooses some Teacher memory,
acts as if it is an „elephant,‟ and then tries to preserve the „elephant‟ status
of this memory while „walking‟ around a „field‟ of other theories.B
A
For the technical person: It becomes general by developing slots for
variables. For instance, the specific statement, 50 °F = 10 °C, is turned into
the general statement, °F = 9/5°C + 32. Both of these are Teacher
sequences of „words‟, but the general one has become „fuzzy‟ in certain
spots. „Fuzzy‟ areas can temporarily take on the shape of specifics. In
mathematical terms, these „fuzzy‟ regions are variables.
B
It is difficult to be around a Teacher person when he is thinking. This is
because conscious thought for him involves turning „animals‟ of all sizes
temporarily into „elephants.‟ When he is working with major concepts, the
rapidity and totality with which he lifts up seemingly insignificant concepts
can give him the appearance of mental instability or even insanity—pity
But what determines whether or not Teacher thought can hold on to a

potential theory? It is the connections which are provided by the rest of the
mind. If this one item links to many other memories, then Teacher strategy
will find that it can continue to focus on it while looking at these other
memories. On the other hand, if it does not connect to anything else, then
Teacher thought will find it pulled immediately from his „hand‟ as soon as
he makes any mental movement.
We can illustrate Teacher thinking by imagining a search for money.
Suppose that one wanted to discover valid currency. The Teacher approach
would be like picking up a piece of paper, walking to the sales counter, and
asking the clerk, “Can I buy something with this piece of paper?” Chances
are the response would be, “That note is worthless. It is just a piece of
garbage.” This describes the reaction that the Teacher person often
provokes in others when he suggests a new possible theory. It is shot down
immediately.
However, suppose that an individual happened, by chance, to pick up a
store coupon. If he walked into the right location and offered his piece of
potential currency, the clerk would
respond by accepting his fragment
of paper. The result would be
positive Teacher emotion, and
Teacher thought would cling to its
mental possession. On the basis of
Teacher feelings, our searcher
would shout, “Eureka, I have
found the valid currency.”
Similarly, when the Teacher
person does come up with a
general theory, he often feels
initially that he has discovered the
ultimate answer for all of life.
Imagine the disappointment of our poor individual when he goes to the
next store and offers his „valid currency.‟ Instead of receiving approval, his
piece of paper will be rejected.A The Teacher person who receives this type
of response will usually react in one of two ways. First, he may restrict his
intellectual world—he limits his travels to the one store where his coupon
is accepted. He then lives with the illusion of a universal theory. Second,
he may accept that his first theory has a limited domain, and continue his
search for more „valid currency.‟ Eventually, he will discover other store
the poor Teacher person who ever becomes famous and must interact with
the media, who hold him to his every word. However, it is precisely this
ability which makes him an original thinker.
A
I am assuming that there is no „We honor all store coupons‟ policy.
coupons, and he may even stumble across some dollar bills. Imagine the
Teacher delight at discovering a universal theory—a piece of paper which
is accepted everywhere.
Is Teacher thought responsible for determining the domain of his
„currency‟? No. It is the response from the stores that establishes which
„currency‟ is accepted where. Teacher strategy merely did the „leg work‟ of
testing the possible candidates. Similarly, I suggest that it is repetition
which guides Teacher processing. If the same concept is repeated in many
situations, then Teacher thought can visit these various locations and find
its theory accepted. Teacher thought tests what is repeated by choosing a
possible theory and „walking around‟ with it. A Teacher strategy would
notice the repetition and make conclusions about generality, as it noticed
that the same „currency‟ was accepted in many different areas.
Teacher strategy likes general theories; they feel good.

 The rest of the mind is responsible for making theories general.
 Teacher mode tests a theory by „holding‟ it and „walking‟ around.
 A theory which is repeated in many different contexts is general.
This leads us finally to the second reason why the Teacher person may
not identify with our description of how he thinks. It may not be
compatible with the general theory which he is presently holding.
Therefore, his emotional response will be negative. But, can‟t the Teacher
person compare a new idea with his current theory? No, not if it is
completely new. In order for Teacher thought to relate one theory to
another, the first must already be connected in some way with the second
by subconscious thought.
Therefore, learning a genuinely novel Teacher theory is a two step
process. First, the new theory must be connected with the old. At this point
it is important not to question the old theory. Rather, the new should be
shown to be a subset of the old. For instance, suppose that our searcher for
„currency‟ was still working with store coupons and had not yet discovered
real currency. One would show him, initially, that a dollar bill was like a
store coupon.
Once this first hurdle had been crossed, it would then be possible to
compare the new theory with the old; the Teacher person would begin to
„walk around‟ with it. If the new explanation turned out to be more general
than the old, then the new would change from being a subset of the old to a
superset. For instance, once our individual was convinced that money
could be used as store coupons, then he could be led to areas where store
A
You can see that Teacher thought would coexist easily with the common
sense of Perceiver thought, for reasonableness in common sense is
determined by repetition.
coupons were rejected but money was accepted. The result would be a
paradigm shift. Facts would stay the same, but a novel way of linking them
would now come to the fore—a new general theory would be accepted.
That is the nice way to teach a new theory. The other option is the brute
force method, which also involves two steps. A The first destroys the old
theory. This leads to Teacher pain and intellectual hunger. Teacher strategy
will then feel driven emotionally to find a new general theory, which
brings us to the second step of replacing the old with something that is
novel.
There is a strong correspondence between these factors and similar
traits in Mercy strategy. First, notice how both Teacher and Mercy thinking
and feeling are heavily influenced by mental processing provided by other
modes of thought. Both Teacher and Mercy thought notice the effect of
this mental meddling, but they are unaware of its source.
Second, we have defined me as the set of Mercy memories on which
Mercy thought can continue to concentrate. Similarly, we can define a
general Teacher theory as a set of Teacher memories on which Teacher
thought can continue to concentrate. This general Teacher theory, as we
would expect from symmetry with the Mercy strategy, is often associated
with personal identity. Suppose an individual calls himself a carpenter,
dentist, or lawyer. This word provides a general Teacher theory on which
Teacher strategy can continue to concentrate. As long as the associated
person acts within his profession, Teacher thought in him can continue to
focus upon his theory.B
Third, Mercy strategy begins life by clutching on to any good
experience which it encounters. Similarly, Teacher thought starts thinking
by holding on to any general explanation which comes along. We saw this
illustrated by the role-playing behavior of the child. He may pretend to be a
fireman, a nurse, an astronaut, a mother, or a doctor. In each case, Teacher
thought in the child attempts to hold on to some potential comprehensive
theory of identity.
Finally, the two ways of acquiring a new general theory correspond to
the two methods of transforming me. First, there is the path of patience,
which is motivated by the possibility of good emotions. It starts by
building a new alternative while leaving the old unchanged. For Mercy
A
This book is an example, so far at least, of „being nice.‟ Coming sections
cover these topics at a deeper level—they are therefore more compelling,
and consequently much more „Teacher nasty.‟
B
There is therefore the potential for a me of Teacher thought. As you
might imagine, it also can experience transformation. This process
involves clarifying the distinction between universal Teacher
understanding and the Teacher theory which describes my personal
behavior.
strategy, this means holding on to the old me while forming a new me. For
Teacher thought, it involves building connections between the old and new
general theories while continuing to concentrate upon the old one. Once
the new has been finished, then a transition is made from old to new—
Mercy thought jumps from the old me to the new me; Teacher thought
moves from the old theory to the new one. For Mercy strategy, this
transition leads to a new identity. For Teacher thought, it means a new way
of thinking, a novel worldview, a paradigm shift.
Two ways of changing a general Teacher theory:

1) The path of patience; a new theory expands upon the old.
2) The path of suffering; an old theory is destroyed, allowing the new.
These two ways corresponds to the two methods of transforming me.
Second, there is the path of suffering, which is driven by the infliction
of bad emotions, and begins by attacking the old with a seemingly
incurable hurt. For Mercy thought, a traumatic event strikes. Teacher
strategy, in contrast, encounters some devastating blow to its
understanding. The result, in both cases, is a search for answers. When a
solution is discovered, then fragments of emotional identification can be
reconstructed, hopefully upon a more solid foundation.
In this book we concentrate—thus far in a „nice‟ way—upon the path
followed by Mercy strategy. This is because, as humans, it is the first battle
which we face for mental maturity. There is no point in discussing the
second step involving Teacher strategy until we have gone through the first
step of transforming me. However, as we look at this subject, remember
that exactly the same general principles apply to Teacher thought, and that
complete mental integration involves reprogramming both Mercy and
Teacher identity.A
Teacher Personality and Automatic Thought

I have suggested that each of the four simple styles is equipped with a
„storage shed‟ which operates automatically. When we looked at the Mercy
and Perceiver persons, we saw that this „storage shed‟ was responsible for
creating certain character traits. I would now like to look at the effect
which automatic thought has upon the personality of the Teacher person.
A
At this moment I do not know the second step as well as the first.
Therefore my understanding is probably incomplete, and my description
would be complicated and inadequate. Being a Perceiver person, I can see
what is happening within Mercy thought. For Teacher thinking, I must „fly
by instruments.‟ Therefore, this book will describe Teacher thought, but
emphasize how this thinking relates to the process of transforming the me
that is in the Mercy part. That is what we need to know right now.
First, I suggest that the Teacher individual has a deep need for
intellectual subtlety. In order to see how this trait works, we should
compare it with the Mercy person‟s desire for subtlety. The Mercy
individual hates to deal directly with emotional subjects—it would be like
drawing a portrait by taking gobs of paint and throwing them onto the
canvas. Sure, the viewer may get the picture, but the effect is so crass, so
unsophisticated, so unsubtle. The Mercy person would much prefer to mix
up exactly the desired shade of color and place it carefully in precisely the
right place. The result is a drawing which is subtle, and which
communicates a lot using a little. A Therefore, when the Mercy person
expresses himself emotionally, he tries to pick the combination of words
and experiences which will communicate the exact mix of feelings which
he is sensing.
Teacher subtlety operates in a similar way. When the Teacher person is
attempting to state some theory or get some concept across, he dislikes
having to state all of the individual pieces in his theory, because this
approach triggers overworn explanations which already are stored within
automatic thought, somewhat like buying another flat-headed screwdriver
when you already have 47 different flavors of generic flat-headed
screwdrivers cluttering up your toolkit. It is much more subtle and elegant
to find the word which conveys exactly the right shade of meaning and to
use this term to communicate the idea.
For instance, when my
Teacher brother was learning
Hebrew, he spent countless
hours memorizing esoteric
words in order to gain a large
vocabulary.B That way he could
move beyond the stage of
A
This implies that Mercy mode is operating poorly in visual artists who
draw by splashing gobs of paint indiscriminately onto canvas. This type of
modern „art‟ has become popular during our age of science and technology,
in which Mercy feelings are suppressed in order to exalt objective thinking.
The result is a world full of Mercy unsubtlety. This connection between
subtlety and Mercy thought is illustrated also by the toys which we give to
little children. Because Mercy thought in our youngsters is only partially
developed, we construct playthings for them with simple shapes and gobs
of bright colors.
B
Words are some of the simplest Teacher theories. „Animal,‟ for instance
is more general than „elephant‟ or „mouse.‟ A Teacher person can develop
theories composed of concepts which are too general for words. It can be a
struggle for him to express his thoughts. This is another reason for a large
vocabulary.
having to say things like „purplish-red‟ and use the much more subtle term
of „magenta.‟ Sure, a person with a vocabulary of one thousand words can
usually get his ideas across, but imagine having to use exactly the same
simple words over and over again. Yuck.
Would you like to read this book, for instance, if I used the same words
and the same groups of words again and again all the way through the book
and made you read the same words all the way through the book? I think
that you would not like my words and that you would stop reading this
book and read another book.
Moving on to our second point, I have suggested that the Mercy person
loathes insincerity. When people transmit mixed emotional messages, this
presents the Mercy storage shed with conflicting information and causes its
retrieval mechanism to misfire: “Who is this guy? Is he good or bad?
Where is he coming from? What is he really like?”
Similarly, I suggest that the Teacher person despises double-
mindedness. An individual who is double-minded shifts between
conflicting theories, usually motivated by a desire to please his current
„audience.‟ His ideas have no consistency; his world view changes from
moment to moment. As a result, the Teacher storage shed retrieval
apparatus malfunctions; it will not know how to communicate with this
person, or how to interpret his behavior. Like the Mercy person, the
Teacher person will often respond to this type of situation by running
away: “Get me out of here. That individual is sick in the head. His thinking
is totally warped.”
The Teacher person will often have major conflicts with the Facilitator
person over exactly this issue. The Facilitator individual, as we will see,
looks at details and adapts his responses to the situation. The Facilitator
person who lacks internal content does not realize that his mental fine-
tuning is causing his subconscious Teacher theories to drift all over the
map. The Teacher person does notice this inconsistency, and can end up
abhorring A the unstable Facilitator as someone who is less than human.
Finally, we saw that the presence of automatic thought gives the Mercy
person a desire for emotional novelty. I suggest that the same need appears
within the Teacher person: He longs for new Teacher feelings. The
Teacher person who goes to a party may sit on the sidelines, waiting for
someone to say something significant. The whole evening may pass with
him speaking scarcely a word. He wanted to converse, but everyone talked
about nothing. For the whole time, the Teacher person encountered only
empty concepts, meaningless specifics, worn-out ideas and poorly formed
theories. Suddenly the night was over and nothing had happened; no new
information had been added to the storage shed of Teacher thought. When
A
This is a strong word, but the Teacher person does think emotionally.
this occurs, even the memory of the evening disappears; a week later the
Teacher person cannot recall that he was there.
Traits of the Teacher person due to automatic Teacher thought:

 Intellectual subtlety. The Teacher person likes precise words.
 Single-mindedness. The Teacher person hates the double-minded.
 Novelty. The Teacher person appreciates ideas which are new.
The Mercy person may respond to a lack of emotional content by
facing others with an emotional situation. However, how can the Teacher
person do this, when Teacher feelings must be constructed one step at a
time? How does one inject a sudden dose of Teacher emotion? Therefore,
the Teacher individual may resort to intellectual sniping in an attempt to
show others the emptiness of their words. His listeners, however, will
usually interpret this approach as a personal attack and respond by
defending their Mercy feelings. This makes the situation worse for the
Teacher person. Before, he only had to deal with a lack of Teacher emotion.
At least he could retreat into his own internal world of intellectual order.
Now he has to contend with a frontal assault from Mercy thought and an
overflowing of raw, disordered Mercy feelings. This confuses his thinking
and prevents him from sniping effectively, and so he tries now to escape.
Afterwards, he may not be able to sleep as he repeats over and over again
in his mind, sometimes in mumbled speech, the emotional words that were
spoken.A
It does not take many of these situations to convince the Teacher
person that his best choice is to stay home and to avoid personal contact
with others: “They don‟t understand, and no matter what I say or do, they
never will understand. Why should I cause a scene? It is better for
everyone if I do not come.” This also can be misinterpreted as a form of
pride or arrogance. Meanwhile, the Teacher person longs inside for some
form of intellectual interaction, some meaningful exchange of theories and
ideas.
The Teacher Internal World

Let us turn our attention now from automatic thinking to the internal
world of Teacher strategy. When we looked at internal Mercy and
Perceiver thought, we saw that both strategies were equipped with a
„doorman‟ who stood at the entrance to the internal world and decided who
or what would be allowed to enter the inner sanctum of thought. The
A
We suggested earlier that the voices heard by the schizophrenic Mercy
person originate in subconscious Teacher mode. The Teacher person is
conscious in the module that causes this behavior.
„doorman‟ for Mercy thought is identification, while it is belief which

stands guard at the gate to the inner Perceiver world.
I suggest that the „watchman‟ which
presides over the entrance to the inner
Teacher world is understanding or
comprehension. Whenever I understand
something, a general theory moves into my
inner world of Teacher thought. The act of
comprehension admits that there is an order
which ties together the complexity which
inhabits my mind. If I understand what
someone is saying, then my internal Teacher
world has managed to make sense of all the
words which have just been spoken to me.
The parent may say to the child, “Do you
understand?” The sergeant may yell at the
private, “Do you understand?” The child may
ask his mother, “Do you understand?” In all
cases, the question is whether the appropriate general theory, composed in
this case of the string of words in a sentence, has made its way into the
inner world of Teacher thought.
This means that whenever a person makes a statement that a certain
topic is incomprehensible, impossible to understand, or beyond human
comprehension, then this indicates that the guard standing watch over the
door to his inner Teacher world is holding up its hand and refusing to allow
theories to enter. If, for instance, the religious person asserts that the ways
of God are beyond comprehension, then we can conclude that his internal
world of Teacher thought is rejecting general theories about God.
Theories enter the Teacher internal world through comprehension.

 An incomprehensible theory is a contradiction in terms.
 Contradictions make Teacher thought feel bad.
Notice that there is a difference between the statement “This topic

cannot be understood,” and the complaint of “I do not understand.” In the
first situation, Teacher thought is trying to prevent a general theory from
entering into the internal world of thought. In the second instance, a
number of Teacher theories (namely individual words) have already made
their way into the inner room and Teacher strategy is having problems
fitting them together. The first is a statement of rejection, a way of
changing the subject. The second is a cry for help, and a plea for more
information.
Pseudo-Theories
If comprehension is the „doorman‟ to the internal Teacher world, then
any general theory which states that certain topics cannot be understood is
a Teacher contradiction. On the one hand, a general theory is supposed to
live within the inner sanctum of Teacher thought. On the other hand, this
same theory is being denied entrance to the internal world. Can something
be both in and not in at the same time?
So how can a general Teacher theory get away with the oxymoron of
denying general order, especially when Teacher thought feels bad
whenever it is faced with contradictions? I suggest that the answer lies in
Mercy emotion. Every general theory must have some emotional source;
Teacher theories are, by their very nature, emotional. However, the
emotions which we sense are the sum of Teacher and Mercy feelings.
Therefore, the emotional source of a Teacher understanding can be
provided by Mercy feelings and does not need to come from Teacher
thought. The result is a Mercy focus which ties together a Teacher theory.
This leads to the illusion of a general understanding: Teacher strategy is
able to hold on to certain words, and these words are associated with good
feelings. Therefore, Teacher thought feels as if it has a general
understanding—it thinks that the „gnat‟ is an „elephant‟.
A pseudo-theory is like a
person who puts on a mask and
operating gown and acts like a
medical doctor. He may look
like a doctor but he is not one.
Why? Because he does not have
the knowledge and skills of a
real physician. Similarly,
Mercy-based pseudo-theories
lack the content of a real theory.
They can survive as long as
they are not analyzed in depth.
A fake physician can be
unveiled by asking him
questions and testing his abilities. Similarly, a pseudo-theory can be
debunked by exposing it to different areas of thought and seeing if it
survives. Obviously, a pretend doctor will attempt to avoid situations
which uncover his lack of ability. In the same way, a pretend theory will
protect its emptiness by avoiding discussion which involves content.
A pseudo-theory is an imitation general understanding.

 It is a Teacher structure with words and theories.
 Strong Mercy feelings make the Teacher elements appear general.
 It is protected by claiming that it is „beyond comprehension.‟

But how can a discussion of understanding be avoided without
admitting to a lack of understanding? The answer is simple. Remember
that Teacher emotion depends upon generality. Therefore, if a pseudo-
theory can claim to be above understanding, beyond logic, or a superset of
rationality, then it acquires instant intellectual grandeur, and
simultaneously avoids all intellectual confrontation that might unmask it.
For example, when I try to describe the theory of cognitive styles to
people, the discussion usually begins upon an intellectual footing with an
exchange of Teacher concepts and theories. This is because I have a theory
of human thought, and the other individual has a pseudo-theory. In both
cases, Teacher strategy is operating and likes to „walk‟ from one topic to
another while holding on to its possession of an understanding. However,
very often a transition occurs in which the other person suddenly changes
his tune and asserts, “It is impossible to comprehend the topic; after all, no
one could ever understand the mind.” What has happened is that I have
made the „mistake‟ of expanding the discussion to include other fields of
thought. This shows the generality of my theory and unveils the limitations
of the other individual‟s pseudo-theory. Why do I know that it is his theory
which is inadequate? Because my theory has a larger domain. I can expand
it to include many areas, whereas he must protect his „general‟
understanding by restricting it to specific topics.
Pseudo-theories are unveiled when they are exposed to other areas of
thought. But, a theory which has been exposed can still defend itself by
restricting intellectual interaction, reinforcing itself with Mercy feelings,
and ultimately removing itself from the source of the discomfort. How are
these elusive pseudo-theories finally defeated? By removing their Mercy
foundation. If the Mercy feelings which support a pseudo-theory can be
belittled or destroyed, then the immature Teacher thought that is valuing
them will no longer feel that it has a general understanding. As long as the
Emperor can wear royal clothing and act regal, he can still feel like a king,
even if he is a prisoner within his castle. However, take away his trappings,
or show that the Emperor has no clothes, and the facade vanishes.
Destroying the Mercy foundation of a pseudo-theory is a risky business.
There is a danger that the very act of destruction will itself become a
defining Mercy experience which reinforces the theory which one is trying
to destroy. For instance, many pseudo-intellectual political or religious
movements have gained immortality when the founder was killed and
turned into a martyr.
It is much safer to belittle the Mercy foundation of a pseudo-theory—
by showing that the „Emperor has no clothes.‟ How is this done? By
developing real clothes. People will then look at the Mercy trappings of
the pseudo-theory, laugh, and say, “The king is not wearing anything;
doesn‟t he look silly.” I suggest that technology provides an illustration of

this process. Before this century, shysters and charlatans used to go around
promoting universal cures, packaged as healing elixirs in colorful bottles
with exotic labels. These pseudo-theories flourished until medicine, based
in real Teacher understanding, came up with genuine cures and medicines
rooted in scientific research. The poor quack didn‟t stand a chance, and he
was forced to duck out of town. The Mercy trappings, which had looked so
regal before, now appeared shallow and disconnected. Without his
„clothing,‟ the poor snake-oil salesman had nothing with which to hide his
intellectual nakedness.
Today, our world is full of pseudo-theories in areas of the subjective.
Who knows what technology will emerge to belittle these so-called
Emperors and send them running for cover, shielding their poor naked and
exposed „bodies‟ from view. A
Pseudo-Cultures
We have looked at the contradiction of a general Teacher theory which
denies the possibility of understanding. I suggest that it is also possible to
have a Mercy culture which denies culture. Remember that culture emerges
when a group of people share a common set of emotional memories within
their internal Mercy worlds. B However, if we look at the western United
States and western Canada, we find the curious situation of a culture which
denies emotional involvement.C On the one hand, our „culture‟ is exported
all over the world, in the form of music, film, advertising, and other forms
of entertainment. On the other hand, very few people in this area of the
A
If this theory of the mind is correct, and if it truly explains the world of
human interaction, then personal life itself turns from raw experience into a
derived technology—the expression of a Teacher theory. It will be
interesting to see the result.
B
If Mercy experiences define Perceiver 'facts' hypnotically, then a society
is based upon culture. If Perceiver belief gains independence from Mercy
emotional pressure, then a society expresses itself through culture. In one
case, culture is the „horse,‟ in the other, it is the „cart.‟
C
I grew up in western Canada and have visited the western United States
quite often. However, I have also traveled and read sufficiently to realize
that the environment in which I live is rather unique. As far as I can tell, no
other place in the whole world has such a lack of culture—so little sense of
corporate history. I have had several conversations with Latin immigrants
to Western Canada who are bewildered by our lack of emotional
involvement. Eastern North America, in contrast, does have some history
and some culture.
world have deep feelings, let alone an ability to share them with other
individuals. How can a cultureless society export culture?
I suggest that the answer to this contradiction involves Teacher
emotion. Mercy thought wants to hold on to experiences which have deep
emotional content; it wants to love and to be loved. This is the basis for
cultural interaction. However, if empty Mercy experiences are coated with
strong Teacher feelings, then it is possible to form the illusion of culture.
This creates people who, deep down, are very shallow.
This Teacher packaging is known as professionalism. Remember that
Teacher emotion comes from order within complexity. Therefore, if Mercy
experiences are arranged in a way that produces positive Teacher emotion,
the result will be a pseudo-culture. For instance, a huge warehouse store
which markets all types of goods, arranges them logically on shelves, and
sells them in bulk is a pseudo-culture. Another example is a modern,
complex economy which runs efficiently and smoothly. Shallow music can
also be turned into a pseudo-culture if it contains the latest technogadgetry
and multimedia, and is played with tight
rhythms which are technically correct
and free of errors. Teacher thought also
loves computers, and marvels at how so
many megabytes of memory, gigabytes
of hard storage, and zillions of
transistors can work together in
harmony. I suggest that this type of
superb Teacher packaging characterizes
the so-called culture which North
America exports. It may be Mercy
garbage and vacuity, but it is
professional trash, awe-inspiring
emptiness.
A Teacher pseudo-theory is unveiled
by bringing it into contact with
competing explanations. Similarly, I suggest that a pseudo-culture can be
shown up by exposing it to other cultures. Most people in the world have
deep Mercy feelings. North Americans, in general, do not. North America
claims to be a melting-pot, a society of immigrants in which all social
backgrounds are accepted, a world where all cultures are free to express
themselves openly and with emotional meaning. In actual fact, whenever
we in North America encounter real feelings, we run away from them. We
say to each other, “You must come over some time,” and know that we do
not mean it. We savor the cuisine and art of other cultures, but we shy
away from their deeper traditions, and cannot fathom the emotional
convictions which motivate their behavior. And yet, we still „know‟ that
our culture is superior.
A pseudo-culture is an imitation society.

 It contains Mercy experiences, people, objects and relationships.
 Teacher feelings gives these Mercy elements emotional depth.
 It is protected by claiming to go „beyond culture.‟
How can a pseudo-culture claim to be superior to other cultures? By
stating that it goes beyond personal feelings. In the words of the American
businessman: “America is the land of opportunity. We are not bound by
the emotional shackles of tradition. Everything has its price. Anything can
be bought and sold.” Or to quote the Canadian multiculturalist, “Canada is
the land of total religious and cultural freedom. We are not bound by the
shackles of any specific traditions. All religions and cultures are accepted.
Any belief will be tolerated.” In this way, we give the impression that the
deepest Mercy feelings can be found in an environment which, in reality,
ignores all deep Mercy feelings.
It is cross-cultural contact which exposes the deficiencies of a pseudo-
culture. However, it is always possible to respond by adding more
professionalism. This allows the illusion of culture to continue. Therefore,
the more we North Americans use objectivity and political correctness to
avoid dealing with real issues, the more we make up for our Mercy
emptiness by adding Teacher professionalism.
A pseudo-culture is not defeated by simply exposing its shortcomings.
Rather, one must confront the Teacher foundations which lie behind the
false culture and which give it emotional significance. However, I suggest
that destroying the Teacher order of a pseudo-culture is just as dangerous
as overturning the Mercy foundations of a pseudo-theory. This is because
destruction itself creates Teacher feelings—negative ones. The painful
Teacher emotions produced by disorder can continue to propel a pseudo-
culture. A For an example, turn on the television and look at programs
which depict the Teacher disorder of mayhem and destruction. They are
professionally produced, with state-of-the-art technical special effects, yet
they callously continue to avoid deep Mercy feelings. The repeated
depictions of rape, theft, rebellion, destruction, and murder have nothing to
do with Mercy subtlety and sensitivity.
I suggest that the best way to defeat a pseudo-culture is to create a
better Teacher order based in deep Mercy feelings. This belittles the
Teacher feelings of professionalism which add emotional weight to the
empty Mercy experiences. Mercy strategy then feels the lack of culture and
becomes open to an alternative.
A
This is because drive originates in the Exhorter part, which responds not
only to positive but also to negative emotions. Both generate equal
amounts of energy.
Oh, you want an example. Well, hopefully the next few years will
provide a sufficient illustration.
Teacher Instability
I have mentioned that Teacher theories make their way into the internal
world of Teacher strategy through the process of understanding. As with
Mercy experiences, Teacher concepts can enter this inner world either
voluntarily or involuntarily. If the theories which already reside within the
Teacher inner world carry sufficient emotional weight, then Teacher
strategy can choose whether or not to accept a new idea. However, if a
novel theory comes along which is more general than any existing Teacher
understanding, then this new concept will barge its way into the internal
world of Teacher thought, just as experiences with sufficiently strong
feelings force themselves into the inner sanctum of Mercy thought. A
With Mercy thought, the big problem is learning how to deal with the
barrage of emotional experiences which enter the mind, courtesy of the
body. With Teacher strategy, in contrast, the major concern is gaining
sufficient emotional content within the internal Teacher world to resist the
constant flow of „flaky‟ theories and half-baked ideas. In both cases, there
is a problem with internal stability. In one case the external pressure is too
great, while in the other, the internal level is too low.
Whenever a new general theory or concept enters the inner Teacher
world, it becomes the kernel of order around which complexity accretes.
Every related fact, word, action, and experience is interpreted in the light
of this general understanding, and seen as another facet of this universal
explanation, as Teacher thought attempts to hold on to its intellectual
„possession.‟ Each mental context has room for only one general Teacher
theory—new information is either interpreted in the light of what is already
known, or else it takes over and becomes the new general theory.B
I am sure that all of us have encountered people who seem to drift from
one personal philosophy to another. Each time we meet them, they have
discovered a new book, attended another seminar, or latched on to some
charismatic guru or pseudo-religious organization. A conversation with
them leads inevitably to their latest enlightenment: “I used to think that I
had the answer until I came across this amazing volume. The author is
incredible! He reads me like an open book. You know, life really makes
sense now!! No more drifting around. This time I have finally discovered
the ultimate answer,” and so on. At first, we may respond emotionally to
their enthusiasm, either arguing against them or participating with them in
A
This is how a child learns the vocabulary and the grammar of his mother
tongue.
B
This describes how the theory contained in this book took over my mind.
their most recent adventure. However, after a few rounds of constantly

changing universal solutions, we just shake our heads, shrug our shoulders,
and hope that our dear „flaky‟ friend makes it through his latest intellectual
binge.
I suggest that these are symptoms of Teacher instability. Every time a
new general Teacher theory is encountered, it overwhelms the existing
contents of the internal Teacher world and becomes the new defining
theory by which everything is explained. This „universal‟ explanation
usually dies a fairly quick death as it is torn apart by complexity which it
cannot handle. This leaves the Teacher part emotionally vulnerable to the
next grand idea which comes along, and the cycle repeats itself. A
The Teacher person can have major problems with Teacher instability.
He lives in the mental room of theories and therefore must have a general
explanation for whatever he encounters. As we said, the child Teacher can
be the know-it-all, with a simplistic answer for everything. As an adult, he
is capable of generating continual new twists to his universal explanation
for life. Each adaptation of the general theory is seen as the ultimate
answer, and it guides fully his words, sequences and feelings—for the next
few weeks. Pity his poor marriage partner. One month, their life is mapped
out completely in a certain direction. Then, the next month comes along
and a totally different plan emerges full-blown, and it is followed with
equal emotional fervor.
If those around the unstable Teacher person try to maintain some
emotional distance, the Teacher person may interpret this response as
double-mindedness, and react by pulling back emotionally. Unfortunately,
whenever there is conflict between people, Mercy feelings usually enter
into the picture. This Mercy well of emotions will confuse the thinking of
the Teacher individual, and his natural response will be to avoid Mercy
situations which trigger these unwanted feelings. The result is that he
breaks off physical contact with any individuals who do not enter fully into
his current „understanding.‟ This can lead to a rather lonely existence.
Both Mercy and Teacher thought can suffer from instability.

 Unstable people give their feelings fully to the latest infatuation.
These two styles need subconscious structure to gain stability.
 Perceiver facts make Mercy experiences and identity more solid.
 Server skills anchor Teacher theories and understanding.B
A
We will see later that Exhorter excitement and boredom provide the
motivation which drives a person to follow the latest theory and to abandon
his old one.
B
This is a concept which will be expanded in the next book.
Those who live within the intellectual sphere of the Teacher person
may in turn be controlled by a form of emotional dictatorship. In the same
way that the Mercy person can use emotional manipulation to set the
standards for „love,‟ so the Teacher individual may restrict the flow of
ideas as a way of controlling „understanding.‟
Mercy dictatorship works best with family and close friends. This is
because a Mercy person can only use emotional pressure to manipulate the
behavior of another individual when there are personal ties of love and
friendship between them. Those
who are emotionally attached to
the Mercy person experience the
internal twisting and turning of
approval being given and withheld.
Those who are outside of the
family often wonder how a certain
Mercy person could be viewed as
a „dictator‟: “But she is such a nice,
loving person; so kind and
considerate.” A
Similarly, the Teacher
„dictator‟ only has control over
intellectual partners—individuals
who have had the emotional Teacher pleasure of exchanging general
Teacher theories with the Teacher person. Once this Teacher link of
feeling has been established, then the Teacher person who senses double-
mindedness can manipulate his partner by withholding the flow of
concepts, just as the Mercy person manipulates his „friends‟ by restricting
the flow of „love.‟ The intellectual partner who attempts to hold on to his
own ideas without bowing automatically to the latest general concepts
from the Teacher person may find himself cut off completely from verbal
interaction.B
Historians indicate that this process happened several times, for
instance, in the life of Sigmund Freud.C When members of his inner circle,
such as Adler or Jung, came up with their own version of his ideas, then
A
This manipulation is a form of conscience; it therefore requires some sort
of emotional „hook‟ to be effective.
B
A Teacher „dictator‟ does not always have Teacher instability—he may
just be very set in his ideas. It is when the Teacher person uses the force of
his personality to mold understanding that he turns into a „dictator.‟
Similarly, I suggest that any person turns into a „dictator‟ when he tries to
use conscious processing to control the thinking of others.
C
Freud was a Facilitator person and not a Teacher person. However, the
conflict still involved Teacher thought and intellectual interaction.
Freud eventually responded by making them leave. In his eyes, they had
rejected Teacher understanding and therefore were found wanting. He was
the „true psychologist‟ and would only interact with those who practiced
„true psychology.‟
When we looked at Mercy thought, I suggested that there were three
reasons why the Mercy person tended to think that his definitions for „love‟
should apply to the rest of the world. I suggest that the same three reasons
can also convince the Teacher person that he has a corner on
„understanding.‟
First, there is the emotional reason. The Teacher person feels good
when his concepts fit together, and senses emotional pain when they fall
apart. When my personal feelings are sufficiently potent, it is easy to forget
that there are other individuals in the world with their own emotions. Thus,
the Teacher person who discovers a new general theory or faces a major
crisis in understanding can end up focusing completely upon his own
intellectual environment, to the exclusion of any other feelings. Of course,
we all do this to some extent, but the Teacher person lives within the room
of understanding. When his world of ideas turns upside-down, then he goes
topsy-turvy.
Second, not only does the Teacher person live within the mental room
of understanding, but he is unable to „see‟ into any of the other parts of the
mind. Just as the Mercy person is locked within the world of experiences,
so the Teacher individual sees nothing except Teacher theories. Unless an
explanation can in some way be formulated, therefore, in terms of current
Teacher order within complexity, the Teacher person simply will not
notice it, in the same way that the Mercy person will have real problems
grasping a concept without the help of some concrete example. The result
is that the Teacher person is constantly plaguing himself and others with
the question “Why?” A
Finally, like the Mercy individual, the Teacher person has the ability to
concentrate. The Teacher individual can focus on an idea and block out
distractions. His body may be sitting in the middle of a crowded room, but
his mind can be anywhere. When he decides to fixate upon some memory
in Teacher thought, then the subconscious parts of his mind are forced to
follow. The Perceiver and Server persons, as we shall see, do not have this
natural talent of concentration. Instead, their thoughts are constantly being
dragged here and there as their subconscious Teacher and Mercy strategies
A
Little children also go through a “Why?” phase. While the question is the
same, I suggest that the desired response is different. The Teacher person
wants a theoretical explanation. The child, in contrast, is usually more
curious about who is involved—he wants a pseudo-theory, and not a full-
blown intellectual answer. Parents often confuse their children by giving
an adult answer to a childish “Why?”
decide to focus on some theory or some experience. It is only as these

subconscious rooms begin to function properly that the Perceiver and
Server persons gain the ability to guide their own thoughts. The Teacher
and Mercy persons, in contrast, can use conscious control to direct
concentration, even when other mental rooms are only partially
developed. A Their thoughts gain in quality as they allow subconscious
mental rooms to be programmed.
The combination of emotional involvement, blindness to the rest of the
mind, and concentration makes it easy for the Teacher person to develop a
general theory, hold on to it, and then ignore the rest of the world. In the
extreme, this leads to the ivory castle mentality: The Teacher person builds
a piece of order, crawls into it and closes the door upon his environment.
This brings us to the end of our discussion of the Teacher person.
People sometimes view the Mercy individual as a bundle of tumbling
emotions and experiences and I suggest that this is the case when Perceiver
facts do not give stability to Mercy experiences. Similarly, I have probably
given you the impression that the Teacher person is a pile of half-baked
concepts and I suggest that this is also true—when Teacher strategy
operates alone, without assistance from the rest of the mind. However, in
the same way that Perceiver thought can turn the „liquid‟ of Mercy
experience into a connected „solid,‟ so we will see later that Server thought
is capable of stabilizing the „froth and air‟ of Teacher theories and ideas.
Teacher Strategy and the Brain

Locating Teacher strategy in the brain is both easy and difficult. Let us
begin with the easy part and look at words and speech—the basic building
blocks of Teacher thought.
As I mentioned earlier, brain researchers have known for over one
hundred years that there are two areas in the brain which are required for
speech. One of these regions is called Wernicke’s area, and is located in the
left temporal lobe, which I suggest contains automatic Teacher thought. If
this part of the brain is damaged, a person is unable to come up with
specific words. Overall sentence structure remains intact, but speech lacks
content. The other location necessary for speech is Broca’s area, in the left
inferior frontal cortex, which I suggest is used for the Teacher internal
A
While both Teacher and Mercy persons can concentrate, mental focus in
one mode can be broken by a disturbance in the opposite strategy.
Therefore, if the Teacher person has real Mercy problems, then he will find
that subconscious Mercy concentration interferes with conscious Teacher
concentration. Similarly, if the understanding of the Mercy person falls
apart, subconscious Teacher concentration may prevent him from focusing
upon experiences. Lasting bad Teacher emotions can in fact pull the Mercy
person into a very deep and continuing depression.
world. Brain damage here also leads to specific symptoms. In this case, the
patient remembers and comprehends most individual words, but cannot
combine these fragments of speech into complete sentences.
Let me summarize. Specific words—the basic form of Teacher
theories—are stored at the back of the brain in the automatic part of
Teacher strategy. The internal Teacher world in the front of the brain
assembles these individual words into sentences and higher concepts.
Analyzing the connection between Teacher processing and brain
speech centers is easy. Finding neurological evidence for other aspects of
Teacher thought is more difficult. I suggest that there is a simple reason for
this. Apart from the domain of words and speech, Teacher processing is a
foreign concept to most people. The average individual does not take time
to build general Teacher theories. Therefore, if Teacher mode is usually
undeveloped, then obviously neurology will not notice its lack, when some
region of the brain is damaged. How can you find, or lose, something
which never was there in the first place?
B r oca's
Teacher A r ea W er nicke's
Internal World A r ea
Automatic
Teacher Thought
Nevertheless, some evidence does exist. For instance, “studies have

suggested that the left frontal lobe may be specialized for processing
positive affective [emotional] stimuli and the right frontal lobe may be
specialized for negative affective stimuli.” 13 This, I suggest, describes the
relationship between Teacher and Mercy thought in the typical individual.
Mercy strategy, responsible for right hemisphere emotion, is troubled with
feelings of guilt and inadequacy. The person then compensates for this
right hemisphere pain by finding some philosophy which can comfort the
mind with the positive feelings of a general Teacher understanding. A This
interpretation is backed up by another finding. Researchers have
A
Personal transformation also uses positive Teacher feelings to make up
for Mercy pain. But, the goal in this case is to transform me so that the
Mercy discomfort can stop.
discovered that the left inferior frontal cortex is underactive in many

depressed patients, and that when the depression leaves, the activity of this
brain region returns to normal.13 In other words, depression is related to a
lack of general Teacher understanding.
While writing this section, I discovered an article on the Internet which
suggested that the Teacher internal world also processes negative emotions.
The brain metabolism of a number of human subjects was measured as
they smelled a variety of odors. The only significant result noted was that
the activity of the left orbitofrontal cortex increased when the subject
encountered an odor considered to be “extremely aversive.” 14
I suggest the following interpretation: Positive Teacher emotion comes
from discovering order within complexity. Teacher pain results when this
order is threatened. An odor which is very unpleasant would be interpreted
by the mind as potentially life-threatening. The Teacher internal world
would notice the possibility of impending personal chaos, and react with
concern. Hence, the activation of the left orbitofrontal cortex.
Let me conclude with one more striking case. “A suicide attempt with a
gun resulted in left frontal lobe damage in a 19-year-old obsessive man.
While intelligence did not suffer and no frontal lobe syndrome emerged,
the patient‟s obsessive rituals were significantly reduced.” 15 A ritual, I
suggest, is a set of Server actions which have formed themselves into a
general Teacher theory. Like our earlier description of a „universal theory‟
based upon the action of attaching three screws and two bolts to a piece of
L-shaped metal, the repetitive actions of a compulsive ritual acquire strong
Teacher emotions, which in turn make them mentally attractive.A Destroy
the brain foundation for general theories, and the ritual suffers as well.
In conclusion, let me summarize what neurology knows about Teacher
thought, and what I am proposing. First, it is known that speech depends
upon two centers in the lower left hemisphere—Broca‟s area in the left
inferior frontal cortex, and Wernicke‟s area in the left temporal lobe.
Second, it is also known that the left and right amygdalae perform
emotional processing. Finally, researchers know that the internal world of
emotional appropriateness is located within the orbitofrontal cortex.
I am proposing that these three facts are related. I suggest that Teacher
thought operates verbally, thinks by using the emotions generated by the
left amygdala, and builds an internal world located within the left
orbitofrontal cortex.
A
Exhorter strategy finds obsessive rituals exciting, Teacher thought builds
„general‟ understanding around them, and they act as defining experiences
for Mercy mode.
Split People in a Split World
We have looked at Teacher pseudo-theories and Mercy pseudo-cultures
and the mechanics of how they function. Let us now examine the type of
society which breeds these mongrel creatures. I suggest that the parents are
just as mixed-up as their offspring.
Modern Man—the Idiot Savant

Modern man is a bizarre combination of intelligence and stupidity—
hence the term „idiot savant.‟ I suggest that this discrepancy is the result of
mismatched personal growth. On the one hand, the me of our physical
bodies has made tremendous strides forwards. On the other hand, the me of
Mercy identification remains bound to its past—tied to its mother‟s apron
strings.
As far as our physical bodies are concerned, Western civilization is full
of both Mercy care and Teacher order. We go to great lengths to protect
the integrity of the me associated with our physical bodies; we try to cure
every disease, prevent all accidents, and we severely punish any assault on
either our persons or our property. We meticulously research medical
principles of cause and effect—we test new cures extensively on animals
for fear of damaging the physical body of some unfortunate human.
Likewise, we have the most amazing economic systems ever created by
mankind—they are wonders of Teacher order within complexity.
In contrast, our emotional identities seem to be characterized by Mercy
sedition and Teacher chaos. We rebel from attempts to add integrity to the
me of Mercy identification, and we demand freedom to identify
emotionally with any experience or person. We avoid guilt, we ignore
mistakes, and we punish those who state the facts. We deny mental
principles of cause
MODERN MAN and effect, and we
readily submit
ourselves as guinea
pigs for the latest
emotional
experiments.
Likewise, we live
with conflicting
Teacher
IDIOT SAVANT ideologies—a
cacophony of
Split People in a Split World 327
complexity without order. We don‟t know who we are and we have

problems satisfying even the most basic needs of self-image. The theories
which we do have about personality, identity, and social interaction usually
place marketing above research and understanding.
The result is that our world is driven by two diametrically opposed
forces. First, there is a dynamic connected with the me of our physical
bodies. Here, we look for better Mercy experiences and greater Teacher
order. We cure diseases, improve working conditions, increase leisure time,
and raise our standard of living. Likewise, we work to create common
markets, technical standards, world-wide-webs and combined peace
operations—all to bring order to the complexity of our physical world.
In contrast, the energy associated with the me of Mercy identification
struggles to create Mercy divisions and to destroy Teacher order. We are
convulsed with ethnic tension. Special interest groups pit one Mercy
identification against another. Houses sprout security systems and private
lives build walls in order to protect me from the personal attacks of others.
On the Teacher front, states declare their independence from countries and
regions struggle for political autonomy. Individuals break laws and
teenagers rebel against authority.
How do we combat the anarchy provoked by the me of Mercy
identification? By adding more structure to the me of the physical body.
Western democracy gives us permission to satisfy any emotional fantasy
which we desire, as long as we do not damage the me of our physical
bodies. We watch scenes of people pretending to mutilate each other, but
we must never actually follow through on these fantasies. We bombard
each other with advertising designed to attract attention through any means,
but we must not extend this to the use of physical force. We lust after the
possessions of another, but we are barred from actually taking his goods or
entering his physical property. We pretend to have sex with anyone and
everyone, but we are prohibited by law from turning imagination into
reality.
„Modern‟ man is driven by two opposing forces:

 The me of the physical body builds order and pursues pleasure.
 The me of Mercy identification seeks division and destruction.
We control the me of identification by restricting the me of the body.
Similarly, when there is ethnic conflict in the world, we respond by

sending peacekeeping troops—who solve emotional problems by imposing
physical constraints. When there is dictatorship, we call for elections, to
bring about emotional healing through external means. Our peace treaties
restore territory and possessions but ignore the murderous attitudes of
those who inhabit these lands.
I suggest that we also use the physical world to limit our Teacher chaos.
Conflicting Teacher theories are kept apart by separating them physically.
We divide our physical world, politically, into countries. Each nation is
free to form its own Teacher order of laws and organizations—within its
own territorial jurisdiction. We also use physical buildings and grounds to
separate one religion from another. Each is free to worship and to serve its
own version of universal understanding, as long as this activity is restricted
to a particular church, temple or synagogue. The same thing happens with
organizations, professions, and businesses. Each is permitted to construct
and follow its own system of Teacher order—if it sticks to its own „turf,‟
and if it respects the physical integrity of other individuals.A
Pseudo-Maturity
I suggest that this combination of objective brilliance and subjective
childishness is precisely what breeds pseudo-cultures and pseudo-theories.
First, when personal development is limited to the me of the physical body,
as in our present society, then pseudo-culture will be created; let us follow
the process: Science studies the objective; it analyzes our physical bodies
and our external world. It distances itself from personal feelings and
follows logical reasoning. History shows that this approach leads to the
development of a general Teacher understanding about the natural world—
a positive result. Science, in turn, breeds technology, as Teacher theories
are used to create new Mercy objects and experiences.
And technology, by its very nature, is a pseudo-culture. On the one
hand, the Mercy objects produced by technology produce strong Teacher
emotions because they embody the general principles of scientific order
within complexity. On the other hand, these same objects trigger a
minimum of Mercy feelings, because they spring from a foundation which
ignores the subjective and personal feeling. The result, as we said, is a
pseudo-culture—it builds upon Mercy experiences that produce Teacher
emotions.
For instance, how many of us have purchased the latest car or the
fastest computer because it was there. We did not need it—it satisfied no
Mercy desires. But, we were entranced by its power and its features. These
A
This situation is now changing. People increasingly feel unable to handle
emotional pressure, and they are therefore asking for physical restrictions
to be extended to the realm of the emotions. Protests used to be based upon
actual physical harassment; now there are complaints when individuals feel
harassed. We answer this sensitivity with more physical rules: Don‟t touch
certain people. Don‟t look at certain objects. Don‟t say certain words.
are Teacher feelings. When people acquire the latest gadgets, just for the
purpose of having them, that is an example of a pseudo-culture.A
Second, when the me of Mercy identification lags behind the me of the
physical body, as in our current culture, I suggest that the result will also
be pseudo-theories; let us follow that process: We saw before that the
childish me instinctively pursues short-term emotional benefits at the cost
of long-term pain. By identifying with good experiences which cannot be
repeated, me sets itself up for emotional letdown and disappointment; by
refusing to identify emotionally with painful consequences, me suppresses
the facts and finds itself repeating past mistakes. The overall result is a low
self-esteem.
There are two basic ways of responding to this emotional pain. Either
the me of Mercy identification can grow up, accept responsibility for its
garbage, and clean up its mess, or it can continue to ignore the problems
and look to the Teacher part for some kind of emotional comfort that can
hide the hurt. If Teacher thought comes up with a pretense of a general
theory which explains Mercy problems, then the positive Teacher feeling
of understanding will help to disguise the Mercy feelings of emotional pain.
And this is what happens. Since people live in a scientific world which
ignores Mercy feelings and which pursues Teacher understanding, then it
makes sense that they apply this identical strategy to their own personal
problems by generating pseudo-theories. Each Mercy hurt is bandaged
with comforting Teacher words. And, the emotional relief which Mercy
strategy feels when guilt and hurt are rationalized away, combined with the
emotional respect which Mercy thought has for those who teach pseudo-
theories, makes these words appear to Teacher thought as general concepts
with great Teacher order.
Our „modern‟ world breeds pseudo-cultures and pseudo-theories.

1) Technology creates pseudo-cultures.
 Technology comes from science, which ignores Mercy feelings.
 The gadgets form a Mercy culture devoid of Mercy emotions.
2) Psychology, social sciences, and religions create pseudo-theories.
 They analyze Mercy hurts in ways which protect Mercy feelings.
 The resulting Teacher theories lack consistency and generality.
For example, suppose that someone has a low „self-esteem.‟ How do
we treat his problem? Not by stating the facts honestly. That would be
politically incorrect. Instead, we say nice things to him, and we teach him
to make positive statements about himself. If the problem remains, then we
A
Gadgets can also be accumulated for the status which they bring. This
leads to a culture based upon approval conscience, otherwise known as
„keeping up with the Joneses.‟
analyze it objectively and turn it into a syndrome with a long scientific

name. Thus we use technobabble to build pseudo-theories out of our
mutual back-patting. Our Mercy hurts are still there, but the pseudo-idea
now makes us feel better about the situation. Our pseudo-concept isn‟t that
great, but the academic weight of scientific talent that has analyzed our
Mercy hurt makes the explanation appear truly significant.
Objective pseudo-cultures and subjective pseudo-theories tend to
reinforce one another. On the one hand, the pseudo-culture of technology
improves our living conditions without touching the me of Mercy
identification—it avoids this me by remaining objective. Therefore, we
think that the same approach can be used in the subjective, and we try to
use the Teacher theorizing that underlies technology to improve our
internal feelings. But we do not alter the me of Mercy identification. This
leads to pseudo-theories—we give scientific sounding explanations to our
emotional hangups without going through the personal honesty that is
needed to put these theories upon a proper foundation.
On the other hand, pseudo-theories make us feel better by giving us
Teacher explanations which explain the me of Mercy identification
without threatening it. Therefore, we think that the same approach can be
used in the objective, and we use the Teacher based objects of technology
to improve our personal Mercy feelings. This leads to commercialism, as
we replace the deep Mercy feelings of culture with the trappings of
gadgetry. We gain the veneer of culture without the personal development
that alone can make us truly cultured.
Modern means of communication lead, in turn, to collisions between
overlapping and competing pseudo-cultures and pseudo-theories. On the
one hand, the development of mass media allows pseudo-cultures to extend
their reach through advertising: “You need our merchandise. You will love
our product. We can fulfill your fantasy. Visit our dream world.” The
product may be inferior, but when it is backed by a slick advertising
campaign, it has a good chance of becoming successful; the Teacher
feelings of professionalism provided by the media tend to balance Mercy
deficiencies in the product itself. Real objects which meet genuine needs
can of course improve our quality of life. But pseudo-objects created to
fulfill pseudo-needs come with no guarantee that Mercy thought will be
pleased with the results.
On the other hand, the advent of worldwide communication allows
pseudo-theories to extend beyond their natural physical borders. For
instance, the civil servants of a specific government agency may be located
within a certain building, but with electronic fingers they can reach far
beyond the limits of their physical „turf.‟ This leads to an overlapping of
jurisdictions. For example, the citizen of today can only conform to law
and order by simultaneously obeying the rules of his company, the laws of
the land, the local bylaws, the regulations of various environmental
protection agencies, the dictates of his family, and the expectations of his
religion. These rules are not necessarily all consistent.
Replacing the Genuine with the Imitation

I suggest that competition between various pseudo-cultures and
between competing pseudo-theories has the unfortunate byproduct of
driving out the genuine and replacing it with the imitation. First, we have
an environment in which each pseudo-culture uses professional advertising
to sell its product. How do these items
compete? In a real culture, people would
have meaningful Mercy needs and desires.
Individuals would know what they want
and advertising could address these genuine
requirements. In contrast, a pseudo-culture
lacks Mercy feelings; therefore it must
create Mercy desires. How will it do this?
By adding more Teacher professionalism:
The product has extra features, is „new and
improved,‟ scientifically developed and
tested, and professionally presented and
advertised. In other words, culture grows by
becoming more „pseudo.‟
Meanwhile, Mercy thought has to cope
with a continuing barrage of conflicting emotional messages. If we listen to
music, and it is too loud, then we turn down the volume. Similarly, when
feelings are too strong, then Mercy mode reacts by reducing its emotional
sensitivity. This causes the mind to ignore true culture as Mercy strategy
loses its ability to appreciate the subtle pleasures of the real thing. Thus,
the quiet voice of the genuine is drowned out amid the clamoring of the
imitation.
Pseudo-culture drives out culture:

 Professional technology distracts people from Mercy feelings.
 Mercy mode closes up to protect itself, and people stop interacting.
Second, a similar process occurs with pseudo-theories. For instance,

suppose that I live in a massive house, drive an expensive car, and talk
constantly on my cellular phone. My actions may not have any greater
Teacher order than those of my neighbor, but the Mercy emotions
associated with these objects will give my conduct the appearance of
Teacher order. I will look like a „mover and shaker‟—someone whose
actions have a wide effect and whose personal influence has a vast domain.
This is how pseudo-theories compete. They do not interact
intellectually, for they lack true Teacher order. Instead, each pseudo-theory
tries to increase its emotional appeal by associating itself with impressive

Mercy objects, persons, and experiences. For instance, the seminar speaker
may sell his theory with a thirty minute television commercial full of
convincing speech and testimonials from famous people. Similarly, a
company may attempt to increase its stature by erecting a huge corporate
headquarters. This Mercy ambiance creates the impression of a global
corporation with international connections, worldwide holdings, and
diversified products. In the same way, a religious group can „extend‟ the
domain of its doctrines by improving the appearance and the size of its
church building.
But what if everyone on the block has a large house and a new car?
What if all the religious groups have their own magnificent buildings?
What if every successful seminar speaker has his own infomercial? Then
the only answer is to tear down the old and to build something even bigger
and more impressive. Eventually, the point is reached at which the whole
neighborhood is composed of huge homes, each filling most of the
building lot with three stories of living grandeur. Likewise, every
denomination and each belief has its own impressive sanctuary, used at
most for only a few hours each week.A In both material and non-material
ways, each pseudo-theory bulges with Mercy connotations.
Meanwhile, true Teacher understanding is lost. On the one hand, the

intellectual clamor of petty monarchs defending personal „turf‟ drowns out
the steady and peaceful signal of universal understanding. On the other
hand, each pseudo-theory hoards the few Teacher facts which it possesses,
restricting the intellectual interaction upon which true Teacher
understanding is based.B
A
That is the situation now in Vancouver, Canada where I live. The new
subdivisions are full of what people call „monster homes.‟ Likewise, our
suburb of Abbotsford has about 100,000 inhabitants and over one hundred
„places of worship.‟
B
Genuine Teacher comprehension does not have to worry about having its
ideas stolen. That is because it can always use Teacher thought to come up
with more material. A pseudo-theory, in contrast, must hold on to its
Pseudo-theories drive out real theories:

 Mercy symbols distract people from pursuing intellectual thought.
 Dialogue and learning stops as people hoard their concepts.
Now, imagine living as a Mercy or a Teacher person within this type of
world. Mercy thought wants something to love; it longs to hold on to a set
of stable, emotional memories within the internal Mercy world. Similarly,
Teacher thinking desires a general understanding; it wants to focus upon a
universal theory within the Teacher inner world. Unfortunately, whenever
the Mercy or Teacher person today attempts to hold on to some emotional
memory, others try to grab it out of his hands. It used to be possible to
avoid this emotional barrage by restricting one‟s physical movements. The
Mercy person could love his home and family, for instance, and the
Teacher individual could retreat to the order of personal study. But, now
even this inner sanctum is not safe. Through media such as television,
advertising enters our living rooms in vivid color. Similarly, government
agencies move in to regulate one area of personal life after another.
These various institutions besiege us relentlessly with unrelated
emotional situations, each trying to worm its way into the inner sanctum of
Mercy identification. How is the Mercy person to defend himself when he
is up against people and organizations scheming full-time to exploit new
ways of bribing, cajoling, attacking or fooling the „doorman‟ of Mercy
identification into allowing them to reprogram his personal identity?
Similarly, we are caught in a crossfire of competing Teacher theories,
slogans, ideas, and systems. Each organization, denomination, bureaucracy,
country, and company has its own way of assigning order to complexity.
Everywhere we go, we meet individuals with their own buzzwords, sales
campaigns, positive thinking statements, personal philosophies, or pet
doctrines which they are attempting to foist upon the rest of mankind. Even
within the world of science, in which we supposedly follow the same
general theory of natural law, people constantly split into opposing schools
of thought with differing ideas and emphases.
Who survives this emotional brutality? The composite styles of
Exhorter, Contributor and Facilitator. This is because they are conscious
within the pump of the mind. If thought is a car, then they are the drivers.
They adapt to the contradictions of life in one of two ways. First, they use
their „driving skills‟ to maneuver through and around the emotional
potholes of living. When a driver has enough skill, then the shape of the
car and the condition of the road are not important.
intellectual property. Because Teacher thought is not really operating, it

can never replace what is appropriated by others.
Second, they become mental chameleons,

or shape shifters. As they move from one
mental context to another, they allow their
mental „cars‟ to alter appearance. Then, sitting
in a completely different automobile, they
continue to drive. As long as their present
„vehicle‟ has a place for the driver, they can
keep moving. And, because „out of sight is out
of mind,‟ they are not concerned with these
contradictions in mental processing. A These
individuals appear complicated, because their
personality depends upon the context. One
seldom knows who they really are inside—for
neither do they. But, they have charisma,
confidence, energy, and „the right stuff.‟
Emotionally, they may be lost, but to them it
does not matter, for they are making great progress.
In contrast, the Mercy and Teacher persons are the car. They are
emotionally driven to hold on to something stable. When their mental
automobile changes shape, then they experience gut-wrenching feelings.B
Unfortunately, our „modern‟ environment of opposing desires and
conflicting theories has become the approved standard. We are expected to
change our personal shape to match the mood of the moment. The one who
disengages his personal Mercy feelings and who single-mindedly pursues
„success‟ receives money and status, whereas the individual who holds on
to a core of Mercy feelings is stepped upon, ridiculed, written off as a
„hopeless romantic,‟ and bypassed by the shape-shifters.
Similarly, the person who makes it in the arena of ideas is the one who
can slide his way through the chaos of words—he catches a slogan here, he
holds on to a special saying there, and he constantly picks the theory which
seems best suited for the moment. Those who can step back from Teacher
feelings and live as intellectual chameleons end up despising others, such
as the Teacher person, who try to bring order to their world with some
general Teacher theory. A Teacher thinker is labeled as „idealistic,‟
„inflexible,‟ „stubborn,‟ „proud,‟ or even „rebellious,‟ when he refuses to
sacrifice his worldview to the cause of the moment.
A
The composite styles can see mental content, but they are not aware of
cortical processing. Therefore, they are not consciously bothered by a
world which contains pieces of meaning and intelligence, but which does
not integrate them together.
B
The Perceiver and Server persons demand that the car „parts‟ do not
change. However, they are not naturally motivated to preserve an entire
vehicle.
The end product is a society in which the rotting flesh of a childish me

is covered over by the perfume of technology. Or, to quote the description
of Tallyrand, a Facilitator diplomat who navigated through the turmoil of
revolutionary France with head intact, the result is „shit in silk stockings.‟ A
Similarly, as Teacher theories lose intellectual integrity, they gain
Mercy vibrations. This leads to New Age thinking, in which concepts are
evaluated purely on the basis of their Mercy „clothing.‟ „Magicians‟ spout
nonsense and are accepted as experts. „Nothing philosophies‟ such as
Buddhism are packaged with flowers of a good self-image and marketed as
the latest fad.
Teacher ‘Multiples’ and ‘Schizos’

As humans, we find it difficult to live with Mercy chaos. This is
because our physical environment forces us to acknowledge Mercy
problems. First, we are vulnerable to physical pain. Our bodies can be hurt,
damaged and even destroyed. This is felt directly by Mercy strategy.
Second, we are affected by physical change. We live in a world of real
objects, and when they are altered, Mercy thought is affected. We feel a
sense of loss, for instance, when we visit our childhood neighborhood and
find that everything has been rebuilt. Third we are subject to physical
constraint. Our bodies are finite, and only capable of being in one place at
a time. When roads crumble or become unsafe for the body to travel, or
when walls or other barriers are erected that restrict the movement of the
body, then Mercy strategy becomes trapped within a limited set of
memories. Imagine being locked behind bars, for example, or caught in a
snowstorm and forced for days to stay within a small cabin. Eventually,
Mercy strategy which is based in the body goes „stir-crazy.‟
In contrast, most humans are reasonably capable of living in an
environment of Teacher semi-chaos. First, our physical bodies buffer us
from personal Teacher disorder. On the whole, they operate flawlessly for
decades on end. The inner world may fall apart, but the body continues to
function. Second, our natural world shields us from societal Teacher chaos.
Governments may fall and civilizations collapse, but day and night still
follow one another as reliably as ever. Our justice system may not know up
from down, but the law of gravity still holds. Finally, natural balance
mechanisms within our global ecosystem heal situations of Teacher
disorder. When chaos is inflicted by war, limited resources, or natural
disaster, then natural processes repair the wounds.
A
This term is technically correct. As Mercy feelings fade, Exhorter
excitement takes over. Positive feelings diminish, and so pseudo-culture
turns to the negative yet ever increasing excitement provided by the dirt
and refuse of society.
As a result, I suggest that multiple personalities and schizophrenia—

mental conditions which are regarded as diseases when they afflict Mercy
thought—are generally accepted as a normal way of life as they affect
Teacher strategy. Our physical bodies and our natural world do not force
us to deal with Teacher inadequacies, and so we don‟t. Instead, we expect
to submit to incompatible systems of order as we move from one
environment to another. We adjust to the local way of doing things; within
each fiefdom of Teacher order, we bend our knee to the local „monarch.‟
But isn‟t it a little strong to state that society suffers from Teacher
„multiple personalities‟? A lack of understanding, perhaps, but split
identity? Haven‟t we just described the amazing Teacher order which
exists within our world?
As far as Mercy cases of multiple personalities are concerned, it is not
the minor hurts of everyday existence which matter, but rather a few highly
intrusive invasions of personal privacy. The Mercy person may grow up in
a loving home most of the time, but one or two isolated incidents of sexual
assault are sufficient to create a multiple. Similarly, we may live in a
society full of Teacher order, but if the core of our identity experiences
chaos in some area, then it is sufficient to split us into Teacher „multiple
personalities.‟ Just like the Mercy individual with multiples, we may look
normal on the surface, but inside we suffer from hidden Teacher trauma of
irresolvable complexity.A
Human speech provides an illustration of Teacher „multiple
personalities.‟ We think it
natural that the average
Sprechen Sie
Do You Speak German, for instance,
Deutsch?
English? cannot communicate with a
Hungarian, or that an
English speaker cannot
comprehend a word of
Chinese. But think what this
means mentally. Because
we cannot understand each
others‟ words, each
language group tends to
develop its own Teacher
understanding, blissfully
unaware of the concepts
A
Teacher and Mercy thought operate along independent dimensions.
Teacher strategy is analytic, oriented around time and sequence. Mercy
mode thinks associatively, linking space and objects. Therefore, it is
possible to deal with Teacher and Mercy „multiple personalities‟ and
„schizophrenia‟ separately—although there would be some overlap.
held by those who speak in other tongues. In the same way that the
behavior of an individual with multiple personalities can shift completely
as he moves from one context to another, so Teacher theories vary
dramatically as one travels from one language group to another. In contrast,
a universal Teacher theory, free of Teacher multiples, would be like a
linguist who knew all tongues, and could understand what everyone was
saying, in every environment.A
Multiple personalities are generated in the Mercy part when a mental
split occurs before the other mental „rooms‟ have a chance to bring
integration to the „house‟ of the mind. In contrast, schizophrenia is
associated with an emotional split which occurs later on, after the mental
„house‟ is partially connected. In the Teacher parallel to this, it is normal
society that tends to suffer from Teacher „multiple personalities,‟ for it is
relatively uneducated. In contrast, I suggest that the professional and
technical world, with its higher education, is more prone to cases of
Teacher „schizophrenia.‟ Just as the Mercy schizophrenic reacts to Mercy
hurt by withdrawing to a safe corner of emotional comfort, so the
professional individual tends to protect his world of Teacher theory by
restricting his thought to some safe corner of Teacher order: Outside, there
is chaos, but he is fine because he is a „medical doctor,‟ an „electrical
engineer,‟ a „ballet dancer,‟ or a „biologist.‟ Within his small domain, the
professional feels safe with his limited Teacher theories, precisely like the
„know it all‟ Teacher person as a child. B When he deals with other areas of
thought, the professional often tries to project his own small ideas onto the
world at large, just as the Mercy schizophrenic attempts to impose his
strange way of perceiving reality upon the outside world. Bring an
engineer and a psychologist together, for instance, and they will probably
find it rather difficult to carry on a professional conversation.
We treat Mercy schizophrenia and multiple personalities as diseases.

 Our physical bodies and world force us to deal with Mercy hurts.
 A world of changing experiences makes us value Mercy stability.
A
North Americans often pretend that the language problem does not exist.
This is because English is spoken across most of the continent and is also
the dominant language of the world. North American wealth, progress, and
power allow English-speakers to ignore those who do not speak their
tongue, and to reject their ideas as trivial and irrelevant.
B
The condition of Teacher schizophrenia is so prevalent in scientific
circles that we have not yet been able to have this work evaluated. Usually
a scientist says, “That is not my field.” If it is his field, then he generally
states, “I am not qualified.” When push comes to shove, his final response
is, “I am really very busy.”
We accept Teacher „schizophrenia‟ and „multiples‟ as normal behavior.

 Our bodies do not force us to develop Teacher emotions.
 Natural law and order allow us to ignore internal Teacher chaos.
Of course, Teacher theories which are rooted in natural law can be

applied to other situations, just as Mercy thinking which is based in
common sense can be expanded to the outside world. However, the
professional is often so specialized, so politically driven, and so
institutionally ingrown that much of his thinking, outside of his own
specific area, can only be described as schizophrenic. In terms of our
animal analogy, he uses his „flea‟ of a theory to explain the „elephant‟ of
the world, and the skin of his „flea‟ can stretch only so far before
everything explodes into a mass of hot air.
So how does the average Teacher person react to this kind of
intellectual environment? If he lacks education and follows the path of
„multiple personalities,‟ he may never discover that his world is ruled by
some kind of Teacher order. Instead, like the European who learns to speak
multiple languages, his mind is so thoroughly pummeled by conflicting
slogans and abstract chaos that he becomes permanently divided in his
thought. He survives by swallowing theories whole from people with
Mercy status. When he does think, he generates pseudo-theories based in
Mercy feelings. His responses are driven by subconscious strategies—it
may seem as if „no one is home.‟ When Mercy emotions are healthy, then
he is the „obedient and studious child.‟ However, if they are damaged, then
he becomes the rebel against whom nothing works—for he is now doubly
split emotionally.
The Teacher individual who has learned to do some thinking may in
turn become the „schizophrenic.‟ Teacher feeling initially operates, as he
attempts to work out intellectual order, just as the Mercy schizophrenic
begins life by permitting himself to feel personal emotions. However, a
point is finally reached at which the pain of living is so intense that a
decision is made to pull back from further emotional involvement. The
Mercy schizophrenic withdraws from the world of experiences and retreats
into his little „home‟ of pleasant memories and fantasy. Similarly, the
Teacher „schizophrenic‟ stops evaluating new theory, retreats into his little
castle of current understanding, and pulls up the drawbridge. He may
become the „physicist,‟ the „mathematician,‟ the „religious scholar‟—a
single profession defines his entire existence. Like the Mercy who has
withdrawn from life, he occasionally allows Teacher strategy to operate,
but most of the time he uses conscious control to freeze Teacher thought,
so that he does not have to endure more intellectual pain. What others
suffer from involuntarily, therefore, he enters into freely and willingly.
Teacher „multiple personalities,‟ and to a lesser extent Teacher
„schizophrenia,‟ may be interpreted by others as loyalty. The split Teacher
person can only survive emotionally by placing himself under the authority
of others—the ones whose Mercy influence gives weight to their words.
While they deal with external chaos, he remains safe within his castle.
However, his loyalty must not be rewarded by promotion. If he is ever put
in charge, then he must interact with the external world, and this means
opening up his Teacher theories to the attacks of conflicting ideas—the
very thing which he is choosing to avoid.
Putting the Wrong Foot Forward

Let us turn our attention back now to the struggle between the two
me‟s. We have looked at Teacher pseudo-theories and Mercy pseudo-
cultures. We have seen how these grow naturally
within an environment in which the me of the physical
body is more developed than the me of Mercy
identification. If mental growth could be compared to
walking, then I suggest that this imbalance could be
described as „putting the wrong foot forward.‟ I suggest
that this internal disequilibrium has other unpleasant
implications.
First, there are problems with self-image. Imagine
having to live with someone who does everything
better than you do. Chances are that your feelings about
yourself would plummet. This is exactly what happens
when the me of our physical bodies is allowed to run
ahead of the me of Mercy identification: Our physical
world becomes increasingly ordered and our bodies look great, but inside,
where we really feel, there is chaos and insecurity. Therefore, the me of
Mercy identification—the partner with the deep emotions—ends up feeling
inadequate.A
Second, technology is used irresponsibly. Obviously, people who
permit their „bodies‟ to develop beyond their „hearts‟ will create
technology which they are emotionally unable to handle. It is like giving a
small child the key to a car and allowing him to drive wherever he wishes.
Inevitably he will end up in the ditch.
Third, I suggest that when Perceiver logic builds upon the me of my
physical body while allowing the me of Mercy identification to remain
mired in emotional 'facts' of childhood, then racism, sexism, and class
divisions are inevitable side effects. Since this is an extreme statement, we
will back it up carefully with logic, reminding ourselves first of some
A
The Contributor person is especially prone to this combination of
external confidence and internal uncertainty. The growing Contributor teen
can have very serious problems with poor self-image—it seems that
nothing that parents do makes any difference.
foundational facts: Perceiver confidence gives stability to Mercy thought

by connecting individual Mercy experiences in a solid way. In contrast,
Mercy memories which are held together by Perceiver 'facts' become
relinked whenever a new defining experience comes along to establish a
new set of so-called 'connections.'
If it is only the me associated with our physical bodies that gains
Perceiver stability, then obviously the only solid facts which we will know
about people will involve their physical bodies and their external
environment. Perceiver thought will then organize people into categories
based upon physical appearance and possessions. Therefore, if individuals
look different, then Perceiver logic will decide that they are different. If
they look the same, then Perceiver thought will conclude that they also are
the same. Similarly, if people own the same types of external objects, then
Perceiver thought will think that they belong together. Likewise, if
individuals are surrounded by different kinds of external objects, then
Perceiver strategy will decide that they do not belong together. This leads
naturally to divisions based upon race, gender, and wealth.
One would predict that a society like ours, which places such a major
emphasis upon science, technology, private enterprise and democracy—all
areas related to the external world, to physical bodies, and to objective
knowledge, A would have major problems with racism, sexism and class
consciousness.
This means that those who protest against harassment and who preach
the „gospel‟ of political correctness have a valid complaint. However, if the
underlying problem is a lack of rational logic in the subjective, then a
„solution‟ which suppresses dialogue, avoids emotional issues and focuses
upon peripheral behavior will only make the problem worse and not better.
You don‟t cure a person by giving him more of the illness.
The me of the physical body created the problem; the me of Mercy
identification makes it worse. Remember that an emotional 'fact' is learned
when the strong feelings of a certain situation fool the Perceiver observer
into 'believing' that experiences which occurred together within a single
incident always belong together. Therefore, if I see a picture of some black
teenager beating up an old lady in the inner city, the feelings associated
with this event will hypnotize Perceiver thought into 'believing' that blacks,
violence and poverty always go hand in hand.
A
Summarizing why these various areas relate to the objective: The science
of today studies the objective world and tries to avoid emotional topics;
technology gives us new and improved objects but does not tell us how to
enjoy them; capitalism is organized around the pursuit of external wealth
and assumes that personal feelings will not interfere with business;
democracy gives one vote to each adult physical body, regardless of the
maturity of its desires and aspirations.
Mercy strategy is most affected by visual images and physical pain and
pleasure. Therefore, the emotional 'facts' about people which tend to stick
in our minds will involve externals such as skin color, body contact and
living conditions. The result is that it will be the very Perceiver categories
associated with the me of our physical bodies that will be selectively
supported by emotional 'facts' from defining experiences: Our „objective‟
mindset will logically convince us, first of all, that blacks are different
from whites, and this categorization will then be strongly reinforced
emotionally by any image which we see of poor blacks attacking rich
whites. Experiences of whites hurting blacks, in contrast, are rationalized
away as aberrations by the Perceiver confidence associated with the me of
our physical bodies. They may not even be noticed.
As one conclusion, I suggest that the terrible genocide perpetrated by
the German Nazis against the Jews and other so-called „inferior races‟
during World War II was not some inexplicable barbarian act, but rather a
logical result of technical brilliance combined with social backwardness.
Why did this racial hatred break out in Germany after World War I and not
in other places? I suggest that there were three major reasons: First,
Germany at that time was, quite possibly, the most technologically
advanced country in the world. Second, this objective wisdom was
combined with political immaturity. For hundreds of years, Germany had
been splintered into separate little kingdoms, many of them under the
tyranny of absolute monarchs. The country only became united in 1870,
and this occurred because Bismarck used war with Austria and France as
an emotional lever to „encourage‟ the other German states to join Prussia,
and not because of any Perceiver confidence in the rule of law. Even the
German democracy which did appear after the First World War was
triggered by the emotional upheaval of losing. Finally, the crisis of
hyperinflation during the 1920s—within several years, for instance, the
cost of mailing a letter went from one mark to over one billion marks—
produced a set of emotional 'facts' based entirely in external distinctions of
wealth and property. The result was that both Perceiver logic and
emotional 'facts' agreed that the only categories which mattered were those
of race, class and wealth.A
A
Earlier on, we looked at Germany as an example of Perceiver confidence.
Now we see some of the dangers of rebuilding the me of the physical body
with Perceiver confidence while allowing the me of Mercy identification to
retain its childish worship of leaders and authorities. In terms of our
country illustration, this combines a „German‟ head with a „Russian‟ heart.
When mental development is halted in mid-stride, history shows that
humans can turn into monsters. Today, I suggest that it is the United States,
with its amazing economy, Disneyland mentality, and culture of rebellion,
which is most ripe for racism and fascism. The Germans at least know the
horrors of fascism and are trying to learn from their mistakes. The United
It is risky to develop the physical me while ignoring the emotional me.

 People acquire powers which they do not know how to handle.
 Self-image erodes as objective skills outpace personal maturity.
 People treat each other as objects and ignore personal feelings.
When the me of our physical bodies moves ahead of the me of Mercy
identification, then I suggest that race, gender or class distinctions can only
be overcome in one of two ways: One option is to use emotional 'facts' to
overturn Perceiver categories based in the me of our physical bodies. This
happens when individuals have defining experiences with people of
different backgrounds that go beyond external appearance and meet the
emotional person within the physical shell. Thus, if the black man becomes
„great buddies‟ with his white neighbor, the feelings associated with this
friendship might be sufficient to bring Perceiver conclusions about race
distinctions within the threshold of uncertainty: “I thought that all whites
were bad, but my neighbor is actually a nice guy. Is it possible that my
ideas about blacks and whites could be wrong?” Similarly, if a black
person and a white person attend the same church and have similar
religious experiences, the emotions associated with their common religion
could cause Perceiver facts about skin color or body shape to come into
question.A
The second option is to gain Perceiver confidence in facts which extend
beyond the physical appearance of people. This happens, for example,
when individuals gain skills which require the application of Perceiver
knowledge to emotional situations. The female helicopter pilot, for
instance, will be accepted as „one of the guys‟ if she proves that she is
competent on the job. When true skill is required, Perceiver thought learns
that the really solid connections are those which are based upon ability and
not upon external appearance. On the other hand, Perceiver facts associated
with something more mundane such as an office job may never encounter
sufficient emotional pressure to reprogram Perceiver ideas about race
States, in contrast, feels that the American way of freedom and prosperity
will continue forever.
A
It is important to keep clear exactly what is happening, because Perceiver
confidence and emotional 'facts' are appearing on the opposite sides of
what one would expect. First of all, as before, Perceiver logic and
confidence is being used to build up the me associated with our physical
bodies. This leads to rational facts and categories based upon the physical
bodies and external possessions of people. However, as with all Perceiver
facts, confidence in these Perceiver divisions will crumble if confronted
with sufficient emotional pressure. This emotional attack is coming from
the me of Mercy identification and its emotional experiences with people
of different race, gender or class.
distinctions. Unless the black office worker goes through a real crisis with
his white coworkers, he may be treated fairly at work, but never shake the
underlying suspicion that we are „us‟ and he is „one of them.‟
Putting the Right Foot Forward

We have seen some of the problems which result from a pursuit of
objective knowledge. Suppose that instead of allowing the me of the
physical body to race far ahead of the me of Mercy identification, society
followed the path of mental transformation, and focused Perceiver logic
first of all on the me of Mercy identification. I suggest that, among other
things, this would naturally create an environment free of race, gender and
class conflicts. First, the sphere of thought would be different. Instead of
concentrating on peoples‟ bodies and possessions, we would look beyond
physical appearance in order to discover their internal, emotional me.
Second, the way of thinking would change. In place of
suppressing facts which make us feel uncomfortable,
we would grapple with issues of identity and use
Perceiver logic to build bridges which could span our
emotional differences. Eventually, external
distinctions such as race, gender, or class would
become non-issues, as Perceiver thought gained the
confidence to move from one situation to another
without feeling threatened.A
Another result of putting the „right foot forward‟ is
that we would look at external poverty or handicap and
see not failure, but rather opportunity. If the me of
someone‟s physical body is caught in some form of
poverty, then he can always make personal progress by
moving forward with the me of Mercy identification. His unchanging
circumstances anchor the me of his physical body and give his emotional
me the freedom to change dramatically. Moreover, if the poverty-stricken
individual looks on from a distance at wealth which is denied to his
physical body—something good which is not me—then he has an ideal
opportunity to develop patience. It is precisely this type of situation which
can „teleport‟ him through mental transformation into the new me.
Business lore is full of entrepreneurs who grew up in poverty, faced their
world realistically and ended up becoming fabulously wealthy—by
A
This does not mean that we would ignore these differences. That is the
path of objective thinking which suppresses feelings in order to preserve
logic. Rather, we would acknowledge these distinctions and strive to
surmount them.
applying mental principles which they first learned during their humble
beginnings.A
Finally, we would find that people would be better than they look.
Scratch the surface of a „successful‟ individual in today‟s world, and more
often than not, you find a hollow interior, full of emotional pus and bad air.
This is inevitable when the physical me moves ahead of the internal
emotional me. In contrast, if mental growth happened first in the inner,
hidden world of Mercy identification, then whenever you broke through
the outer shell of an individual, you would be pleasantly surprised. The
pulp and yellow journalism of today searches so vigorously for hidden
garbage within the shell of success that the idea of the inner person being
better than the external image seems ludicrous, naive, and unimaginable.
But why not? Must our identity be forever shackled to the conditions of
our external existence, or is it possible for Mercy imagination, guided by
Perceiver logic, to envision and to build a better world? And if so, then
why not turn theoretical possibility into reality? Do we want to do
something about our failing society or will we merely applaud the band for
playing courageously as the ship of Western civilization sinks slowly
beneath the waves?
Transforming the me of Mercy identification brings positive benefits:

 Ethnic and cultural conflict is replaced by cultural diversity.
 Personal hardship becomes an opportunity for growth and success.
 Life acquires meaning and people turn into persons.
How did I get onto this topic, anyway? Let‟s see. It started with a look
at Teacher „multiple personalities‟ and „schizophrenia.‟ Then I opened my
big mouth and stated that our whole Western world is suffering from these
diseases in intellectual form. After that, I suggested that these mental
illnesses were evidence that the me of our physical bodies had moved
ahead of the me of Mercy identification. Then I put my other foot in my
mouth, not yet extricating the first, and suggested that this mental
combination led inevitably to racism, sexism, and class division. From
there it was a short step to a full-blown monologue on Nazism and the
holocaust. Finally, I got frustrated and asked why we had to go through all
of this garbage. See, I warned you that I would head straight for a mudhole.
A
Of course, these stories usually involve Contributor persons and external
wealth. This is a natural aberration in a society which emphasizes objective
knowledge. We will see that Contributor persons get ahead in our type of
twisted environment precisely because they can use conscious control to
combine rational thinking and application while still suppressing their
emotions. I suggest, however, that the general principle remains valid.
But wait, is it me who is dragging you through the mud, or am I just

describing the muck in which we all wallow? Well, you decide. Meanwhile,
let us see if we can continue our tour of the mind. And, for those of you
who find Perceiver associations disorienting, if you survive one more
section, we will finish this first volume by tying a number of these threads
together.
Putting the Right Foot Backward

I have suggested that when the me of my physical body moves ahead of
the me of Mercy identification, then Teacher „multiple personalities‟ and
„schizophrenia‟ become an integral part of society. If symmetry holds—
and I have found that when looking at the mind, symmetry always works—
then the „opposite‟ problem should have the „opposite‟ cause. In other
words, Mercy multiple personalities and schizophrenia should be a
byproduct of a me of Mercy identification which is moving too far beyond
the me of my physical body. This also appears to be the case. We will
examine this specific symmetry and then show how it connects with our
discussion so far—and see why I have titled this section, „putting the right
foot backward.‟
Multiple personalities are usually caused when a Mercy person, or
possibly some other cognitive style, is violated sexually as a small child. A
This definitely is a case of feelings running past physical growth. The child
has a small, undeveloped body. He has not yet
had the years of experience which are required
to teach common sense, nor the knowledge of
what it means to live within an adult body.
Therefore, the me related to his physical body
is fragile and immature. Now, suppose that
some adult comes along and uses his emotional
significance (remember that to a little child,
grown-ups are almost godlike) to force Mercy
strategy in the child to identify with a physical
invasion of personal privacy. The only way that
the child can defend himself is through the me
of Mercy identification: He blocks off the
horrible experience and pretends that it is not me.
A
It may be possible that all cases of multiple personalities (as defined in
the current medical literature) involve Mercy persons. However, in order to
make this statement, I would have to look in detail at a large number of
incidents. At present, all I can say with certainty is that the information
which I have read is consistent with my hypothesis that multiple
personalities is a disease which happens to the Mercy person. Therefore, I
say „usually‟ and „possibly.‟
Perceiver confidence tells us that we have one and only one physical
body and that this body can only be in one place at a time. This is the
Perceiver glue which holds together the me of my physical body. But, as
with any Perceiver information, I suggest that this fact takes time to grow.
Strong emotional experiences which occur too early in life can prevent
Perceiver confidence from learning this fact. The result is a self-image in
which the person literally 'knows' that me consists of different people with
different bodies living within the same mind—the emotion associated with
blocking off the painful event has mesmerized the Perceiver observer into
'believing' this 'fact.' Therefore, if the abuse reoccurs, then the child with
multiple personalities will literally 'know' that the experience is happening
to another body, despite the evidence provided by his senses.
In a normal person, sexual encounters are postponed until the me of the
physical body has enough structural resilience to handle the accompanying
emotional identification without falling apart. Then, when the act of sex
fills the me of Mercy identification with emotional experiences, the me of
the physical body will stay in one piece. This principle could be illustrated,
perhaps, by the person who gets drunk. Mentally speaking, he is no longer
integrated: Me has become scattered. On the other hand, the body of the
drunk still remains in one piece and acts as a „container‟ for his mental
„jelly‟ until it has a chance to re-form again into the „solid‟ of a rational
thinking person.
Transforming the me of identification requires a proper foundation.

 Perceiver confidence must be sufficient to handle Mercy feelings.
 Without this mental structure, identity crumbles.
 The end is regression and pain, rather than growth and happiness.
Now let us turn to the topic of Mercy schizophrenia. Is this also a
situation in which the me of the physical body lags behind the me of
Mercy identification? In answer to this, I suggest that all cases of
schizophrenia are characterized by two major symptoms: First, there is an
abundance of wishful thinking and fantasizing. The schizophrenic may feel
that he has special powers, he may be repulsed by specific colors or objects,
fear certain individuals, dwell upon incidents in the past, or even retreat
into his own internal world. In all cases, he is actively using Mercy
identification either to avoid or in contrast to hold on to certain emotional
experiences. In other words, the me of Mercy identification is overactive.
Second, schizophrenia is always accompanied by a dearth of rational
logic and common sense. The imaginative ideas are not consistent and do
not match external reality, yet no amount of logical reasoning will
convince the schizophrenic person to abandon his 'beliefs.' This suggests
that the me of the physical body is definitely underactive.
In a sense, our research on the mind has turned both my brother and me
into schizophrenics. Using rational thinking, we have moved forward with
the me of Mercy identification to the point where we have written several

books on the topic. Meanwhile our physical situation continues unaltered.
If sanity were defined by the opinions of the majority, then we would be
classified as insane, for we have built our minds around an understanding
which is shared by very few others. However, if rational thought is
possible, then we are not crazy, for our theory continues to explain the
behavior of others, and it is consistent with the facts which they have
discovered, even though they do not share our understanding. Meanwhile,
we have to live with the stress of interacting with people on one level while
at the same time analyzing them on another. If the tension snapped, we
would certainly turn into multiple personalities.
The Big Picture of Walking

Now that we have examined the details, let us step back and look at the
big picture. As humans, we live in an asymmetrical world. On the one hand,
the natural order of our bodies and the surroundings of a natural world give
external stability to Teacher thought. In contrast, our minds are flooded—
from this same body and identical world—with Mercy feelings which
threaten the internal stability of Mercy strategy. There are several ways to
respond.
First, we can ignore Mercy feelings and
concentrate upon gaining more Teacher order. This is
the approach of Western society, which I have called
„putting the wrong foot forward.‟ Why is it the wrong
foot? Because Mercy feelings are abandoned like an
unwanted child at the doorstep of culture and religion.
This leads to pseudo-theories and pseudo-cultures as
suppressed Mercy emotions warp Teacher thinking
and limit Mercy enjoyment.
Second, we can focus upon building internal
stability for Mercy thought. This is the path which is
described in this book. I call it „putting the right foot
forward.‟ This is because Mercy feelings are digested
and integrated—this makes true culture possible. Teacher understanding in
turn is expanded to include all areas of thought—this replaces pseudo-
thinking with general theories.
Third, we can ignore the internal world and focus upon external Mercy
emotions. Feelings are pursued regardless of the effect which this has upon
internal thought. In the extreme, this is the path of the child molester who
uses physical „intimacy‟ to destroy the fragile internal structure in the mind
of his victim. The recipient of this abuse responds in like manner, using
Mercy identification—based upon external defining experiences—to split
his internal identity into various fragments. Or, when the mind can no
longer be split, Mercy identification in him, through schizophrenia, holds
on to aspects of thought which are pleasant, and suppresses internal

structures which produce mental pain.
This strategy could be called „putting the right foot backward.‟ On the
one hand, the focus is upon subjective Mercy thought—the correct „foot.‟
However, internal Mercy structure is not advanced, but rather torn down—
the „foot‟ is moving backwards and not forwards.
„Putting the wrong foot forward‟ leads to pseudo-cultures and pseudo-
theories. These are positive results which are incomplete. The conditions
created by „putting the right foot backward‟ are similar, because the same
„foot‟ as before ends up in front, but more noxious, because the relative
movement is backwards. Instead of pseudo-culture, one finds pseudo-
identity: Mercy experiences with the strongest feelings no longer have
contact with me, but are now blocked off and assigned to various multiples.
Therefore, each aspect of me becomes hollow emotionally, for it is aware
of only some Mercy feelings.
Pseudo-culture looks to Teacher professionalism for its appeal.
Pseudo-identity, in contrast, depends upon Teacher order for its very
existence. The person whose mind is fragmented can only survive because
he lives in a natural world and a physical body which stay in one piece and
continue to function, even when his thinking falls apart. The individual
with multiple personalities may have gaps within his internal recollection,
but the external world continues to tick along, and it provides a stable order
which holds together his internal multiplicity.
Pseudo-theories in turn take the form of pseudo-life. Each fragment of
intellectual Teacher identity is based upon the defining experience of some
Mercy hurt or trauma. Some of these mental fragments are very single-
minded, like two-dimensional caricatures of real persons. However, the
vividness of the defining Mercy trauma which underlies them makes up for
this lack of Teacher generality. In the same way that pseudo-identity
depends upon existing Teacher order for its existence, so pseudo-life must
have its Mercy defining experiences in order to continue.
Finally, we have the fourth option of „moving the wrong foot
backward.‟ This approach attacks mental stability by destroying the
external Teacher order present within the physical body and the natural
world. It is what happens during war. Each side bombs the land of the
other, and kills its soldiers—this reduces the order of the natural world to
rubble, and destroys the physical „order within complexity‟ which we call
life. I think we can safely describe death and destruction as a move
backwards. Even those who survive in a physical sense often experience
permanent mental scarring.
The Really Big Picture of Walking

We have compared mental growth to the process of putting one foot in
front of the other. I have suggested that progress is achieved when we
choose the correct foot and move it forward. As humans, with physical
bodies living in a physical world, permanent growth occurs when we move
ahead first with the me of Mercy identification. That is the major step.
Walking, however, involves a succession of steps. First I put one foot
forward, then the other, then the one. In order to keep going and to remain
in balance, I must move the proper foot at the right time. And, I must move
it forward the right amount—not too little and not too much. Similarly, I
suggest that human development also involves a succession of steps. First,
we start out as raw infants—bundles of feelings which do nothing.
Emotional experiences from the physical body build up the me of Mercy
identification. Then the infant turns into a toddler, and the me of the
physical body has a chance to catch up. Using the emotional identity which
was acquired as a baby, the child begins to explore the natural order of his
body and his world. About the time that the youngster gets the „hang‟ of
his physical surroundings, his hormones start flowing and he is faced with
the emotional feelings of an adult. This trauma reprograms the me of
Mercy identification, allowing him to digest the emotional memories of his
childhood. Then he gets married and has a family and must program the
me of the physical body with a whole new set of facts and skills. One
„step‟ leads to another.
Mental growth is like walking.

 The me of Mercy identification forms one „leg.‟
 The me of the physical body forms the other „leg.‟
 Only one „leg‟ can be moved forward at a time.
Growth involves planting one „leg‟ while moving the other.
 If the fixed „leg‟ is not anchored solidly, identity will „slip.‟
 If one „leg‟ moves too far ahead of the other, identity will „topple.‟
So why am I focusing so heavily upon mental transformation, which

advances the me of Mercy identification? Because, as a civilization, I
suggest that we are in the „teenage‟ phase. The dark ages of Western
Christendom initially programmed the me of Mercy identification with our
Judeo-Christian heritage. Then we discovered the order of the natural
world and spent several hundred years learning how to run and play in the
backyard of technology. Now we have reached a stage at which the me of
our physical bodies is quite highly developed, whereas the me of Mercy
identification remains back in the dark ages of our infancy. Unless we
move the other „foot‟ forward, we are going to lose our balance and crash
to the ground. However, must Western civilization collapse? Why not get
that other „leg‟ working and keep walking?
But why haven‟t we moved forward already with the me of Mercy
identification? If our physical bodies and our physical world determine that
this is the correct „foot‟ to move, then why didn‟t we move it before?
Because, we couldn‟t. It is only as

the teenager emerges from parental
authority and encounters his own
feelings that he is able to ask real
questions and establish his own
identity. Until then, his mind is
mesmerized by the glare of
emotional 'truth.' Similarly, it is
only as we emerge from our
„parental authority‟ of a Judeo-
Christian heritage and encounter
major feedback from our civilizing
efforts that we are able to ask real
questions and work out our own
identity.A Until then, our minds are
mesmerized by the glare of
emotional 'truth.'
But, what type of teenagers are we
turning out to be? Are we rebelling
from our Judeo-Christian parentage,
submitting to the peer pressure of
tolerance, and setting up a counter-culture of New Age bitterness against
„the establishment‟ of science and technology, or are we following the path
of mental growth, analyzing the 'beliefs' which we inherited from our
parents and learning to think and act like mature, rational adults?
A
Why do I refer to „the Judeo-Christian heritage‟ as „our parents‟?
Because this belief system was the foundation of Western civilization,
which in turn has grown to encompass the entire world. All other cultural
systems have been affected by its way of thinking. These are the facts of
history, politically incorrect though they may be.
Diagram of Mental
Symmetry
Abstract Teacher Perceiver
Concrete Server Mercy
Facilitator
The top axis describes two ways of thinking: analytical or associative.

The left axis indicates two forms of information: abstract or concrete. The
diagonals show two methods of labeling memory: emotion or confidence.
The four names in the corners are the simple styles. Two of these (Teacher
and Mercy) think with emotions, the other two (Perceiver and Server) use
confidence. The three names in the middle of the diagram are the
composite styles, because they combine other modes of thought. The
Exhorter combines Teacher and Mercy strategy, the Contributor combines
Perceiver and Server thought, and the Facilitator mixes and balances all
other modes (this is not shown explicitly).
The arrows indicate flow of information. Data passes from Mercy to
Perceiver, from Teacher to Server, and from Exhorter through Contributor
to Facilitator. The line connecting Perceiver, Contributor and Server (the
line of confidence) is drawn in black to indicate precise connections:
Contributor thought takes a single Server memory and connects it with a
single Perceiver memory, or it takes a single Perceiver memory and links it
to a single Server memory. The line connecting Teacher, Exhorter and
Mercy (the line of emotion) is drawn in gray to indicate fuzzy connections:
Exhorter thought works out a general relationship between Mercy and
Teacher memories.
Alternate Diagram of Mental Symmetry
Emotion Teacher Exhorter Mercy
Confidence Server Contributor Perceiver
Facilitator
The same diagram can be drawn in a different manner, exchanging the

left axis with the diagonals. This „untwists‟ the right side of the diagram
and turns the diagonals into horizontal lines.
This representation shows the flow of mental processing—the path
which information takes on its way through the mind. Thinking is
motivated by feelings, provided by Teacher understanding, Mercy
experiences, and Exhorter excitement. This is shown by the first row on the
chart. These initial impressions are then guided by the second stage of
confidence, shown by the second row in the diagram. Server thought has
confidence in actions, Perceiver mode knows facts, and Contributor
strategy makes decisions based upon the excitement, drive, possibility, and
imagination generated by Exhorter thought. Facilitator analysis is the third
and final stage in mental processing. It takes the knowing and deciding of
the second stage and smoothes it out with balancing and mixing.
(Facilitator thought also adjusts the level of sensory information coming
into the mind. That influence is not shown in the diagram.)
Diagram of Mental Symmetry 353
Glossary
Absolute A Perceiver fact, residing within the internal world of
Perceiver thought, which determines the labeling of other facts.
Because facts only enter into the internal world of Perceiver thought
through the step of belief, an absolute is always a belief. Within each
mental context, the fact with the greatest certainty will act as an
absolute.
Abstract One of two basic types of mental information. Abstract data
consists of ideas, theories, and facts. It looks for general principles.
Teacher and Perceiver modes work with abstract data.
Analytical One of the two major ways of mental processing. Analytical
thinking works with time, order, and sequences. Analytical processing
occurs within the left hemisphere of the brain cortex. Teacher and
Server strategy think analytically.
Approval conscience The form of conscience created by emotional
'truth.' Mental connections between cause and effect are determined by
the opinions of important people, and punishment or approval is also
doled out by these same individuals, or by their representatives.
Associative One of the two major ways of mental processing.
Associative thought works with objects, and space. Associative
processing occurs within the right hemisphere of the brain cortex.
Perceiver and Mercy modes think associatively.
Automatic Thought The „storage shed‟ of thought. Each of the four
simple styles has its own region of automatic thought. Any input to the
mind is automatically placed and sorted within automatic thought.
Back of the Cortex See posterior cortex.
Beauty The feeling that comes from associating positive Teacher
feelings with a Mercy object. Beauty may also involve Mercy emotions,
but these are secondary to the Teacher feelings.
Belief The step which places a Perceiver fact within the internal world
of Perceiver thought. If a Perceiver fact is associated with excessive
Mercy feelings, then Perceiver strategy will be mesmerized into
'believing' it. If a fact is repeated sufficient times within automatic
Perceiver thought, then Perceiver thought will be strongly encouraged
to believe it. This book treats truth and a belief as synonyms.
Catharsis A method of removing feelings of guilt by reliving a
condemning situation in altered form. The mind is presented with an
experience which is almost identical to the one which originally created
the sense of guilt. The only difference is that the new situation assigns
the blame for failure to some other cause or person. This method is
related to the syndrome.
Commitment The step which places a Server sequence within the
internal world of Server thought. Because the physical body is capable
of imposing sequences upon the external world, action and commitment
are usually related.
Common Sense The network of Perceiver facts and beliefs which
develops through experiences with the physical body and the natural
world. It is based in repetition and Perceiver confidence.
Composite Styles The composite styles are the Exhorter, Contributor,
and Facilitator. These three combine other modes of thinking. They are
responsible for the drive and motivation of thought. They are located
within the basal ganglia and the thalamus of the brain.
Comprehension The step which places information within the internal
world of Teacher thought. If a new Teacher theory has stronger
emotions than existing Teacher memories, then comprehension will be
involuntary. Involuntary comprehension is often responsible for the
mental „aha‟—in which the „light suddenly goes on‟ internally.
Concrete One of two basic types of mental information. Concrete
memories deal with experiences, actions, and events. They look at a
situation itself, and not the theory behind it. Mercy and Server modes
work with concrete information.
Confidence A mental and physical sensation related to stability. If there
is a solid connection, then confidence will be positive. If it is known
that no connection exists, then confidence will be negative. Perceiver,
Server, and Contributor strategies think using confidence. Perceiver
confidence is determined by the truth or error of facts. Server
confidence is related to the „doability‟ of actions or the existence of
sequences. Contributor confidence is based upon the relationship
between Perceiver facts and Server actions.
Conscience A Perceiver connection between two Mercy experiences
separated by time which has the potential to affect identity in a negative
way. If Mercy strategy identifies with the first experience (which feels
good), then Perceiver thought predicts that Mercy thought will also
have to identify with the second experience (which feels bad).
Conscience and patience use the same mental mechanism.
Conscious The mental „room‟ in which a person „lives,‟ determined by
cognitive style. For example, the Server person is conscious in Server
strategy. Each cognitive style has a different area of consciousness.
Culture The set of Perceiver facts, Mercy experiences, Mercy feelings,
and Server actions held in common by a group of people, and integrated
Glossary 357
around their Perceiver beliefs. Culture can either be the basis for mental
thought, or an expression of internal thought.
Defining Experience A Mercy memory which has sufficient emotional
strength both to affect Mercy feelings and to determine Perceiver 'truth.'
First, it is an emotional absolute—the most emotional memory within
its Mercy context. Second, it mesmerizes the Perceiver observer into
'believing' that this specific situation defines 'truth.'
Elegance The feeling that comes from associating positive Teacher
emotions with the movement of some Mercy or Server based object or
concept.
Emotion A mental and physical sensation related to interaction. If the
interaction is harmful, then the emotion will be painful. If the
interaction is beneficial, then the feelings will be positive. Emotion may
be produced by either Teacher or Mercy thought depending upon the
type of interaction. If there is an interplay between ideas, theories,
words, curves, outlines, or sequences, then Teacher feelings will be
generated. If the interaction involves people, experiences, events,
meanings, or objects, then Mercy feelings will be produced.
Emotional Absolute The Mercy memory, within a certain context, with
the strongest emotional label. It determines how Mercy thought feels
about all related memories. Each mental context would have its own
emotional absolute.
Excitement A mental or physical sensation produced by Exhorter
thought, which is generated in turn by emotion. Excitement is related to
novelty. When there is the possibility of something new, uncertain, or
unpredictable, then there will be excitement. If there is no change,
excitement turns into boredom. If change is blocked, then excitement is
replaced by frustration. Excitement and mental energy are closely
connected.
Fact A repeatable arrangement of Mercy experiences. If Perceiver
strategy sees that certain Mercy items occur together often, it accepts
these connections as a fact. Facts involve mainly automatic Perceiver
thought. Beliefs and truth, in contrast, always live within the internal
Perceiver world.
'Fact' The arrangement of a single Mercy situation, the emotions of
which fool Perceiver thought into thinking that this arrangement will be
repeated in other situations. A 'belief' or 'truth' is a strengthened form of
'fact.'
Faith Belief in action. Belief describes a fact which Perceiver thought
knows to be accurate. Faith combines Perceiver knowing in facts with
Server knowing in actions. This enables Contributor strategy—which
combines Perceiver and Server thought—to operate. In other words,
faith is related to Contributor confidence. It is possible for an awake

Contributor to build upon a foundation of mesmerized Perceiver and/or
Server thought. This leads to blind 'faith.'
Frontal Cortex The front half of the cortex, which in turn is the folded
sheet of material which appears on the surface of the brain. This region
contains the internal world of thought. Each of the four simple styles
has access to a portion of frontal cortex. Memories can only enter into
frontal cortex by passing one of the four „doormen‟ which stand guard
over the entrance. Humans have a much larger frontal cortex than do
animals; this is one of the major brain differences between humans and
animals.
Guilt The negative Mercy feeling which comes from triggering
conscience. Perceiver thought knows that there is a connection between
some good Mercy experience and a bad Mercy result. Because Mercy
thought has identified with the good Mercy experience, Perceiver
strategy predicts that Mercy strategy will also have to identify with the
bad Mercy result.
Identification The mental step which places an experience within the
internal world of Mercy thought. If an experience, in some particular
context, has stronger emotions than related memories which already
reside within the Mercy internal world, then identification is
involuntary.
Imagination The inner flow of thought. Imagination can be verbal,
associated with the left hemisphere, or visual, connected with the right
hemisphere. The three composite styles are responsible for generating
imagination. Exhorter thought, the first stage, comes up with ideas,
pictures, words, and drive. Contributor mode, the second stage,
combines these elements to produce an internal „movie‟ of plans and
situations. Facilitator strategy, the third stage, fills in the gaps of this
internal „movie‟ and makes it smooth and realistic.
Internal World Each of the four simple styles has its own internal
world. This is a region of thought where memories enter by invitation
only. The internal world allows a person to become unique, because he
can choose how it is developed. The internal world is contained within
the frontal cortex.
Knowing The solidness of a specific Perceiver (or Server) memory. If
the Perceiver observer is awake, then knowing corresponds to
confidence. If Perceiver thought is mesmerized, then the strength of
'knowing' (written with single quotes) is a measure of the depth of
Perceiver hypnosis.
Me The set of Mercy memories upon which Mercy thought can continue
to concentrate. Me is usually divided into two parts: the me of Mercy
identification and the me of the physical body. The former is formed by
Glossary 359
the emotions produced by the body, while the latter is developed by the
structure, knowledge, strength and skills of the body.
Meditation Focusing upon the positive Teacher feelings of a general
theory that is rooted in Mercy identification. If Mercy thought identifies
with some experience, person, or object, this will fool Perceiver
strategy into 'believing' the 'fact' that these things belong together. If
this 'belief' is accepted as an 'absolute,' then Perceiver mode will
'believe' the universal 'truth' that all specific items belong together.
Teacher thought will then notice this system of 'belief' and view it as a
description of order within complexity. The result will be positive
Teacher emotion, rooted in Mercy-driven delusion.
Natural Conscience The form of conscience which develops from
common sense. Perceiver thought discovers solid connections between
cause and effect which are independent of the opinions of people or
their emotional status. Natural conscience is held together by Perceiver
confidence.
Object A collection of Mercy memories organized by Perceiver strategy.
Perceiver thought observes Mercy mode and decides which Mercy
experiences belong together and which do not. If Perceiver strategy
decides that certain Mercy memories form a group, then these Mercy
memories will become an object. Mental objects can come in all sizes,
shapes, and forms. They can be modified into something quite abstract
and different from the initial Mercy situations.
Objective A form of thought which protects Perceiver facts by avoiding
Mercy feelings. When objective thought analyzes the natural world, it
leads to common sense and Teacher understanding, but threatens Mercy
thought. Science is an example of objective thinking.
Opportunity A possibility to better my personal condition by attaching
something good to me. Opportunity assumes that Perceiver structure
suffices to keep the goal stable while I am reaching for it, and that
Perceiver rules exist to keep the object attached to me once I have
acquired it. My view of opportunity will depend upon my definition of
me.
Patience A Perceiver connection between two Mercy events that are
separated by time, in which the second experience is better than the first.
If Mercy strategy identifies with the first experience (which feels bad),
then Perceiver thought predicts that Mercy thought will also be able to
identify with the second experience (which feels good). Conscience and
patience use the same mental mechanism. Episodes of patience can
combine to create a path of patience, which is able to propel me
through personal transformation.
Personal Transformation The process of changing a me based in
emotional 'truth' to one rooted in logical facts. The Perceiver facts
which hold me together are dragged through the threshold of confusion.

This causes me to fall apart and then come back together again. The
Mercy experiences which define me survive but the connections
between them change. Therefore, me is transformed but not destroyed.
Political Correctness The intolerance which results from pursuing
tolerance. Political correctness believes that each person is the source of
his own 'truth.' Groups or individuals with emotional Mercy memories
thus become the source of absolute 'truth' for all other groups or
individuals.
Posterior Cortex The back of the cortex, which in turn is the folded
sheet of cells which one sees on the surface of the brain. Posterior
cortex carries out automatic thought, which stores information from the
four senses of sight, sound, taste, and touch. (The fifth sense of smell
affects frontal cortex directly.) Each of the four simple styles has access
to its own region of posterior cortex.
Pseudo-culture A set of Mercy memories which is given emotional
depth through Teacher order. The positive Teacher feelings fool Mercy
mode into feeling that the culture has deep meaning when it is actually
quite shallow.
Pseudo-theory A Teacher theory which is given its „generality‟ through
Mercy emotion. The positive Mercy feeling fools Teacher strategy into
thinking that the Teacher explanation is more general than it actually is.
Self-Confidence The level of confidence associated with the Perceiver
facts which define the me of Mercy strategy. It measures how well I
know myself. Self-confidence can also refer to the confidence which
Contributor strategy has in forming and executing plans involving me.
Because Contributor confidence is based upon a foundation of
Perceiver and Server knowing, these two definitions are closely related.
See Self-Image.
Self-Image The object which Perceiver thought forms about me. Me
consists of Mercy memories and resides within Mercy thought. Self
image is the set of facts which the Perceiver observer forms about me
by observing from next door. It is possible for Mercy feelings to
mesmerize the Perceiver observer into 'believing' certain 'facts' about
me. This results in a warped self-image. See Self-Confidence.
Simple Styles The four cognitive styles of Mercy, Perceiver, Server and
Teacher. They are called the simple styles because each uses a single
form of mental processing on a single type of information. The simple
styles deal with the content of thought. They are located within the
cortex of the brain. The composite styles are located within the sub-
cortex, and build upon this foundation of thought.
Subconscious The mental „rooms‟ in which a person does not „live.‟
This is determined by cognitive style. In the Mercy person, for instance,
Glossary 361
all modes of thought except Mercy processing are subconscious. A

person may be partially aware of some of his subconscious. For
instance, the Perceiver person can „see‟ Mercy thought.
Subjective A form of thinking which accepts Mercy feelings, and
avoids Perceiver logic by allowing Mercy emotions to mesmerize the
Perceiver observer. Much of art, religion, entertainment, and the soft
sciences fall into the category of subjective thought.
Suffering Emotional pain which the me of the physical body imposes
upon the me of Mercy identification. In some way, either the world or
my body forces me to live with emotional discomfort. Suffering can
lead to personal transformation if the process of removing the pain
teaches lessons of patience.
Syndrome A method of removing feelings of guilt by appealing to
medical knowledge. If my ailments can be diagnosed by the medical
profession as a set of symptoms which are common to many people,
then I can blame my body or my environment for my failures. Note:
This misuse of medicine originates in subjective thought. The
syndrome is similar to catharsis.
Temptation The mental feeling that results from combining a „bait‟
which is always present with a „hook‟ that is sometimes present.
Because punishment is only probable and not certain, the mind looks
for ways of enjoying the pleasure while avoiding the punishment.
Threshold of Uncertainty The region of Perceiver uncertainty which
separates logical facts from emotional 'truth.' Emotions (usually from
Mercy thought) are not strong enough to mesmerize Perceiver thought
into 'knowing' what is 'true,' and Perceiver confidence is not strong
enough for logical thought to know what is true. In this state, the
Perceiver observer is half awake.
Tolerance The belief that each person is the source of his own 'truth,'
and that no one should be the source of someone else‟s 'truth.'
Tolerance destroys Perceiver thought because it forbids Perceiver
strategy from looking for similarities between situations. This leaves
emotional 'truth' in charge and ensures that some person will always be
the source of 'truth'—thus bringing an end to tolerance.
Transformation See Personal Transformation.
References
1
Bliss, Eugene L. Multiple Personality, Allied Disorders, and Hypnosis.
Oxford University Press, New York. 1986.
2
Kolb, Bryan and Whishaw, Ian Q. Fundamentals of Human Neuro-
psychology. W. H. Freeman and Company, San Fransisco. 1980
3
Mathew, R.J., Jack, R.A., West, W.S. Regional cerebral blood flow in
a patient with multiple personality. American Journal of Psychiatry. 1985;
142:504-5.
4
Kertesz, Andrew, editor. Localization in Neuropsychology. Academic
Press. 1983.
5
Damasio, Antonio, R. The Frontal Lobes, in Heilman, K.M., and
Valenstein, E. editors. Clinical Neuropsychology, second edition. Oxford
University Press, New York. 1985.
6
Ben-Ari, M., editor. The Amygdaloid Complex. INSERM Symposium
Series: Volume 20. Elsevier. 1982.
7
Fuster, Joaquin M. The Prefrontal Cortex: Anatomy, Physiology and
Neuropsychology of the Frontal Lobe, second edition. Raven Press, 1989.
8
Diamond, A., and Goldman-Rakic, P. S. Comparison of human infants
and rhesus monkey on Piaget’s AB task: evidence for dependence on
dorsolateral prefrontal cortex. Experimental Brain Research. 1989; 74:24-
40.
9
O‟Keefe, John. A computational theory of the hippocampal cognitive
map. Progress in Brain Research. 1990; Volume 83.
10
B.A.G. Fuller. A History of Philosophy, 3rd Edition. Henry Holt and
Company, Inc., New York. 1957.
11
Stiles-Davis, J., Kritchevsky, M., and Bellugi, U., editors. Spatial
Cognition: Brain Bases and Development. L. Erlbaum Assocs. 1987.
12
Elmer-DeWitt, P. Why Junior Won’t Sit Still. Time Magazine.
November 26, 1990.
13
Sokoloff, M.D. editor. Brain Imaging and Brain Function. Research
Publications: Association for Research in Nervous and Mental Disease,
Volume 63. Raven Press, New York. 1985.
14
Zald, D. H., Pardo, P. J., Pardo, J. V. Left Orbitofrontal Activation
During Aversive Chemical Stimulation. Cognitive Neuroimaging Unit, VA
Medical Center, Minneapolis, MN. 1996.
References 363
15
Solyom L., Turnbull I. M., Wilensky M. A case of self-inflicted
leucotomy. British Journal of Psychiatry. 151:855-7. December, 1987.
Why are the references written in a backward font? Because, I suggest

that a mindset that focuses upon references is mentally backward. First, it
looks at the person saying the fact, rather than the fact itself. This
emphasizes 'knowing' instead of knowing, and leaves the Perceiver
observer mesmerized. The goal of this book, though, is to develop
Perceiver thought—to go beyond quoting the right experts.
Second, it concentrates on details and individual points rather than
connections and the big picture. This is because it uses primarily
Contributor thought—which works with details and deals with individual
items. Ideally, the detailed thinking of Contributor strategy is combined
with the connection seeking of Perceiver thought. But, a focus upon
references leaves the Perceiver observer mesmerized, making Perceiver
thought impossible. The strength of this book lies in its Perceiver
connections, and not in the Contributor details (though I have tried to get
the details right).
Finally, it is motivated by intellectual novelty rather than by general
understanding. This is a byproduct of dominant Contributor thought.
Contributor strategy is driven by Exhorter excitement. Normally, this
excitement comes from the intellectual appeal of a general Teacher theory.
But, thinking that focuses upon details will not discover a general
understanding. Therefore, the only motivation left for Exhorter thought is
that of intellectual novelty. In other words, if my references are not
completely up-to-date, then this book will be laid aside as irrelevant.
However, if a general theory of the mind exists, then it is timeless—it will
survive the test of time.
Why then are references included? Because, it is important to refer to
the work of others. I am a finite being. I cannot discover everything by
myself. I need the help of others.
Index
no provision for time, 73
apathy, 87
—'— approval conscience, 95
'belief' compared to natural conscience,
collides with rationalism, 106 121
complete acceptance, 116 Aristotle, 135
disrupts justice, 128 art, 70
from parents, 93 associative thought
inherent blindness, 90 illustrated, 28
minority rights, 99 summarized, 149
provokes theft, 125 awareness, 12
restored by fervor, 107 chart, 13
submission to authority, 96
supports approval conscience, —B—
122
supports Buddhism, 183 bad, 62
universals from specifics, 97 basal ganglia, 14, 25
'knowing', 106 beauty, 174
defined and illustrated, 89 Beethoven, 109
shortcut to knowledge, 91 belief, 60
'truth'. See 'belief' constructed with belief, 52
defined, 51
versus 'belief', 90
—A— beneficial interaction, 176
aboriginals, 99, 117 Berkeley, 101
absolute body
alternate definition, 61 defined as object, 131
defined, 51 brain
absolutes location of Perceiver, 66
initial programming, 90, 102 brain research, 38
lack makes rebellion necessary, Broca‟s area, 210
114 Buddhism, 158, 183, 184, 185, 186,
require absolutes, 52 217
required by Perceiver, 53 destroys Perceiver thought, 186
taught by justice, 129 teaches Oneness, 183
abstract thought, 21 uses meditation, 184
adult, 125
amygdala, 42, 211 —C—
analytical thought
adds time to objects, 75 capitalism, 126
illustrated, 170 catharsis, 134, 145
anterior commissure, 15 cause and effect, 74, 105
apartheid, 72, 73, 97 denied in tragedy, 136
Index 365
children aspects of control, 66

Mercy part programs first, 52 Contributor, 13, 14, 17, 20, 22, 23,
church, 146 25, 33, 56, 59, 65, 90, 96, 103,
circle, 174 108, 127, 138, 139, 165, 170, 184,
civilization allows passivity, 65 193, 194, 216, 220, 223
Classical period, 108 control, 12
cognitive style cortex, 23
hard to determine, 18 back, 24
Cognitive Styles, 4 front, 24
common sense, 61, 99 credit to others, 16
basis for transformation, 158 culture, 92
causes bad ending in tragedy, 136 must be questioned, 94
teaching to criminals, 128 cycles, 178
communism
a lack of patience, 167
chose wrong theory, 190
—D—
composite styles, 22 death, 76
shape shifters, 216 defined, 38
concrete thought, 21 related to immobility, 71
confidence defining experience
compared to knowing, 47 defined, 32
compared to melting temperature, programs mind, 34
91 strong emotions, 34
gained from repetition, 60 democracy, 73, 74, 75, 212, 221
generates capitalism, 126 diagram of mental symmetry, 4, 5,
grows under emotional attack, 85 13, 19, 20, 22, 28, 44, 46, 57, 59,
learns from others‟ mistakes, 103 170, 175, 228, 229
methods of building, 88 name explained, 46
methods of sheltering, 86 doctoring, Mercy trait, 29
negative or positive, 48 dorsolateral frontal cortex, 40, 66,
stages of growth, 88 67
threatened by emotion, 81 drugs
conflict-of-interest, 86, 87, 88 compared to Teacher theory, 191
conscience, 72 duty, 132
another look, 95
assuming we are different, 83
benefits, 103 —E—
compared with guilt, 79 education, assumptions of, 94
compared with punishment, 79 Einstein, 193
description of the process, 78 elegance, 174
from emotional 'facts', 95 emotion
hybrid of natural and approval, affects confidence, 82
123 from Teacher strategy, 172
natural, 101 theory of, 176
object in Mercy-Perceiver emotional lift, 182
internal world, 76 emotions
often uncertain, 81 from Teacher and Mercy, 182
partially functioning, 118 sum of Teacher and Mercy, 196,
warning sign, 78 203
conscious, 12
epistemology, 85 internal world structure, 72
evolution of theories, 197 guilt, 79
Exhorter, 13, 14, 15, 16, 20, 22, 23, attacks personal identity, 119
25, 36, 50, 51, 56, 59, 90, 96, 108, avoided by syndrome, 137
135, 145, 189, 195, 197, 206, 207, can become fear, 122
216, 217 cost of mental stability, 150
destroys wealth of neighbor, 189
from parental condemnation, 95
—F— in patience or in suffering, 169
Facilitator, 13, 17, 20, 22, 23, 48, 58, in teen rebellion, 110
59, 90, 96, 101, 119, 139, 170, involves body, 134
171, 184, 193, 202, 208, 216, 217 stops personal transformation,
fact 168
cannot coexist with 'facts', 107 suppressed by blame, 144
definition, 48 suppressed by catharsis, 134
definition refined, 57 suppressed by confession, 143
fate, 146 suppressed by identification, 134
First World War, 108, 168, 221 suppressed by penance, 145
flying
compared with walking, 180 —H—
illustrates Teacher thought, 191
needed for transformation, 168 habit, 17
uses Teacher strategy, 180 hardware, 14, 15, 16, 24, 122, 123
fractal harmonic, 178
defined, 176 heaven, 158
describes Teacher thought, 199 based in Perceiver logic, 159
mind is fractal, 181 built from stable base, 161
fractal learning, 186 implications for personal
tackles root issues, 190 transformation, 160
free choice, 17, 65, 73 Henry VIII, 82
Freud, Sigmund, 208 Hinduism, 158
Friesen, Lane, 4, 14, 15, 23, 45, 49, hippocampus, 68
169, 175, 193, 201, 225 Holocaust, 221
frontal lobotomy, 25 Hume, 101
fundamental, 178 hypnosis, 89, 96, 117
—G— —I—
Galen, 4 idiot savant, 212
Galileo, 171 idol, 163
gangs, 111 imagination, 23
Germany internal world
causes of Holocaust, 221 advantages, 65
illustrates Perceiver confidence, brain location, 24
153 control of, 66
ruled by emotional 'facts', 154 intuition, 48
gnats and elephants, 196
good, 62
Gorbachev, 189
government, 74
Index 367
—J— distinguished from Mercy

identification, 145
justice distinguished from self-image,
teaches generality, 129 138
more than my body, 131
one me changed at a time, 162
—K— redefining, 154
Kepler, 171, 174 two conflicting concepts, 133
Khrushchev, 189 two forms, 151
knowing, 106 me of Mercy identification
knowing, shortcut to a cause of suffering, 164
embrace strong feelings, 91 and physical passivity, 133
remain objective, 91 and pseudo-theories, 213
koans, 185 and racism, 220, 221
and schizophrenia, 225
and taboos, 212
—L— changing first, 222
Lane Friesen, 14. See Friesen, Lane changing too soon, 224
lawsuit, 128 combined with patience, 167
life, 32, 34, 72 delaying change, 163
compared to pseudo-life, 226 no instant change possible, 161
defined, 17 postponing change, 162
leads to democracy, 75 primitive in the West, 212
linked to conscience, 77 protected by taboos, 146
list of requirements, 75 reconciling with physical body,
needs sense of generality, 73 142
needs sense of time, 72 remaining unchanged, 181
system of belief, 51 Russian transformation, 189
starting personal change, 165
the big picture of walking, 226
—M— the illusion of change, 184
me of the physical body
male-female difference, 19 and pseudo-thinking, 213
map, 76 change needs anchor, 162
cannot detect errors in map, 91 completing transformation, 166
clarifies Mercy-Perceiver excessive growth causes
interaction, 58 problems, 220
illustrates associative thought, 21 in the United States, 162
needed for this book, 27 related to common sense, 138
requires Perceiver strategy, 157 sexual encounters, 224
marriage structure preserves feelings, 212
conflicts, 58 suffering and growth, 163
who gets married, 59 the Buddhist contradiction, 184
massa intermedia, 15 underactive in schizophrenia, 225
mathematics, 171, 175, 180 meditation, 184
me Mercy
and Mercy identification, 132 concentrates, 33
charging and discharging, 141 concrete data, 44
defined, 33, 118, 131 empathizes, 28
focuses on person not problem,
59
—N—
influenced by Perceiver part, 57 natural conscience, 101
labels experiences with emotion, compared to approval conscience,
29 122
location in brain, 41 mixing with approval conscience,
love, 33 105
multiple personalities, 36 similarity, 102
novelty, 31 nature versus nurture, 16
senses non-verbal, 28 Nazis, 221
shy as child, 35 neural networks, 17
sincerity, 31 self-organizing, 30
subject to schizophrenia, 36 neurology, 4, 14, 15, 24, 25, 33, 38,
subtlety, 31 52
traits related to diagram, 20 amygdala, 42, 211
Mercy automatic thought, 30 dorsolateral frontal cortex, 40, 66,
appropriate labeling, 30 67
contents useful, 30 hippocampus, 68
labeled by appropriateness, 49 orbitofrontal cortex, 40, 42, 80,
must be filled, 30 210
object detection, 64 parietal lobe, 66, 131, 147
Mercy chaos, 217 self-image, 147
Mercy identification temporal lobe, 41, 210
defined, 32 Newton, 171, 193
suppresses guilt, 134 Nirvana, 158, 161, 183, 184
Mercy internal world, 64
filled by identification, 31
Mercy-Perceiver interaction, 57 —O—
minority rights, 99 object recognition, 63, 69
modern man, 212 in space, 69
ultimately primitive, 117 in time, 69
monarchy, 74 objective versus subjective, 119
money objects
illustrates Teacher thought, 198 continuity of, 100
Morse code, 171 defined, 63
Mozart, 108 Oneness, 183
multiculturalism, 99 opportunity, 125
multiple personalities in place of failure, 223
from harsh punishment, 82 orbitofrontal cortex, 40, 42, 67, 80,
from rebellion, 95 210
from sex assault, 224
from wrong foot forward, 224
illustrated by prison, 126 —P—
in Mercy, 36 panic attacks, 108
in the Perceiver, 54 entertainment, 108
in the Teacher, 218 western society, 163
treated in Mercy, 38 paradigm shift, 199
music paradise, 155
combines head and heart, 27 defined, 176
mysticism, 184 parenting
Index 369
boundaries teach time, 114 permissiveness, 115

consistency, 113 personal loss
goes beyond talk, 97 compared to guilt, 144
non-condemning, 96 personal transformation
physical discipline, 98 altering environment insufficient,
rewards teach time, 115 161
rules, 113 and research, 165
teaching about time, 98 defined, 156
teaching generality, 98 inescapable, 93
parents linked to life after death, 161
source of 'truth', 93 Mercy identification moves first,
source of defining experiences, 165
34 path of suffering, 157
parietal lobe, 21, 40, 66, 131, 147 Peter the Great, 189
Parkinson‟s Disease, 14 phobia, 32, 107, 108, 183
patience, 167 Piaget, 61
distinguished from ignorance, Pietism, 109
167 Plato, 45
symmetry with conscience, 80 primitive peoples, 116
Perceiver professionalism
absolutes, 53 basis of pseudo-culture, 205
associates facts, 44 pseudo-cultures, 205
brevity, 50 pseudo-maturity
clichés, 50 breeds pseudo-thinking, 213
conservative thinker, 49 pseudo-theories, 203
creative process described, 159 turn into pseudo-life, 226
cynic, 55 Ptolemy, 174
hypocrisy, 50 punishment, 79
illustrated by map, 45 punishment of criminals, 127
initial programming, 92
interrupted easily, 44
jokes are 'one-liners', 50
—Q—
labels of knowing or feeling, 62 Quebec, 99
labels use confidence, 47
leap of faith, 55
links time sequences, 69 —R—
location in brain, 66 racism, 220
looks for symmetries, 46 overcome by professionalism,
sees Mercy part, 57 222
speaks to problem not person, 58 reasonableness, 49
Perceiver automatic thought rebellion
defined, 48 a lack of patience, 168
labeled by reasonableness, 49 acting 'cool', 110
must be filled, 49 an alternative, 111
object detection, 64 avoiding, 113
useful, 49 belittling parents, 110
Perceiver internal world, 64 by teen, 109
entered through belief, 51 created by freedom, 113
location in brain, 66 teen against parents, 96
spatial objects, 70
religion, 54 software, 15, 16, 24, 122, 123
example of internal object, 70 speech
in churches, 146 illustrates analytic thought, 21
pleasant self-image, 141 uses Teacher processing, 170
rituals, 72 stage fright, 22
remorse, 146 subconscious, 12
right, 62 operating, 13
Romantic era, 108 suffering, 167
rule of law, 125 superstition, 122
Russia syndrome
illustrates lack of Perceiver avoids guilt, 137
confidence, 151
learning Perceiver confidence,
189
—T—
people have value, 190 taboo, 115
stores not organized, 47 contains Teacher theory, 190
Tallyrand, 217
—S— Teacher
blends actions, 172
schizophrenia cannot see rest of mind, 198
conscious suppression, 56 compared to king, 172
from wrong foot forward, 224 conflicts with Facilitator, 202
hearing voices, 35 cycles, 178
in Mercy, 35 dictator, 208
in the Perceiver, 54 enables flying, 168
in the Teacher, 218 intellectually shy, 194
possible causes, 147 learning new theory, 199
selective thought, 56 lifts emotions, 182
symptoms, 225 located in brain, 210
self-confidence, 139 located in diagram of mental
self-help books, 139 symmetry, 170
self-image order within complexity, 172
affected by conflicts in 'me', 138 rhythm, 171
affected by guilt, 142 smooth movement, 174
and self-confidence, 139 snipes at others, 202
attacked when wrong me moves specialization, 197
first, 220 speech, 170
based in general facts, 142 tests theory by holding it, 198
includes time, 142 thinker, 193
positive, 112 uses emotion, 172
Server, 13, 20, 22, 23, 24, 45, 48, 59, utopian sweeping statements, 191
64, 75, 85, 139, 143, 170, 190, visual path, 171
209, 217 writing, 171
sexism, 220 Teacher automatic thought, 193
sexual harassment, 87 despises double-mindedness, 202
Shell shock, 36 labeled correctly, 195
simple styles, 22 must be filled, 194
single quotes, 90 must be useful, 195
skepticism, 107 needs novelty, 202
soap operas, 136 needs subtlety, 201
Index 371
Teacher chaos, 218 Wernicke‟s area, 210

Teacher instability, 207 wrong, 62
Teacher internal world
entered by understanding, 203
Teacher theory
—Y—
defines personal identity, 200 YOU and Your Personality Style, 14
technology, 3, 136, 137, 162, 164,
201, 205, 213, 214, 217, 220, 221,
227 —Z—
teenager Zen, 183, 184, 185, 194
and sex, 104
needs to grow up, 109
temporal lobe, 40, 41, 42, 66, 147,
210
temptation
results from approval conscience,
124
theory addict, 191
threshold of uncertainty, 106, 109
caused by Mercy thought, 107
caused by Perceiver mode, 107
time, 72
tolerance, 186
tour guide
needed for this book, 27
tragedy, 135
denies cause and effect, 136
tree
example of fractal, 177
truth, 54
—V—
variables, 74, 198
visual outline, 173
vulnerability
increases Mercy emotion, 176
—W—
walking
big picture, 225
really big picture, 226
right foot backward, 224, 225
right foot forward, 222
which foot first, 162
wrong foot backward, 226
war
inefficient, 187

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A

First Edition, 1997.

Our research on the mind originally

As I have already mentioned, this

The Diagram of Mental Symmetry 26

How to Make Friends with a Theory 36

A Word from your Tour Guide 38

Mercy Automatic Thought 43

The Mercy Internal World 46

Neural Networks and Mental Life 50

Mercy Strategy and the Brain 56

The Diagram of Mental Symmetry 67

Perceiver Automatic Thought 71

The Perceiver Internal World 75

Perceiver Assumptions and Axioms 77

‘Schizophrenia’ and ‘Multiple Personalities’ 81

MERCY PLUS PERCEIVER 85

The Definition of a Fact 89

Good and Bad, Right and Wrong 94

Automatic Thought versus Internal World 97

The Role of Cognitive Style 99

Perceiver Strategy and the Brain 99

Objects in Space and Time 103

Art and Belief 105

CONSCIENCE, TIME, AND LIFE 108

What is Life? 113

Some Conclusions 114

The Mechanics of Conscience 117

The Uncertain Connection of Conscience 122

Assuming that We are Different 125

Knowing through Confidence 128

Sheltering Confidence 129

Building Confidence 132

Emotional 'Knowing' 134

Knowing—A Summary and an Analogy 137

ANOTHER LOOK AT CONSCIENCE 143

Approval Conscience and Condemnation 146

Common Sense 150

Natural Conscience 153

How to Benefit from Conscience 156

KNOWING VERSUS `KNOWING' 160

The Difficulty of Growing Up 165

The Rebellious Teenager 166

The Growing Teenager 169

How to Avoid Teenage Rebellion 171

Society and the Mental Contradiction 176

What is Me? 180

Objective versus Subjective 182

Approval and Natural Conscience 185

The Rule of Law 190

Guilt, ME and Identification 204

Feeling Good about Myself 213

Guilt and Self-Image 218

Neurology and Self-Image 225

A SUMMARY OF ASSOCIATIVE THOUGHT 228

THE TWO ME’S 231

Personal Transformation 239

Head in the Clouds and Feet on the Ground 242

Changing Both ME’s Simultaneously 247

Changing one ME at a Time 249