The Artefact: Holographic Habits and Healing, Part 1

Holographic Habits and Healing Part 1: The Artefact

Note: This is a rough transcript. Since the Dangerous Wisdom podcast uses many names and terms that transcription software fails to recognize, a more accurate transcript is not possible at this time. But this version is as close as we can manage.

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Welcome to Dangerous Wisdom, a journey into mystery and a gateway to the mind of nature and the nature of mind. This is dr. nikos, your friendly neighborhood soul doctor. I’m happy to be here with you so that together we can create a culture of wisdom, love, and beauty.

Auspicious interbeing to you and yours, my friends. Koinos Hermes, and a deep bow to Sophia—Cosmic Sophia and Gaia Sophia.

Today we will inquire into the nature of habit and freedom, the meaning of life, and how we can do our jobs and live together while feeling good in our mind, heart, and body, and feeling good about ourselves, about how we are living and loving.

In order to get at such big philosophical issues, we will begin with a little exercise of philosophical imagination.

Imagine that an international group of scientists from various fields have convened a major press conference.

We find out that a team of archaeologists, astrophysicists, quantum physicists, psychologists, ecologists, biologists, and many others had gotten together because of a remarkable finding, a discovery so surprising that all of these experts joined forces to verify an astonishing hypothesis. They found an artefact, and after a series of surprising discoveries about it, they began to probe it with increasing fascination.

It seemed to give off a mysterious energy, and after a tremendous amount of work, all of these illustrious experts had agreed that, whatever this thing might be exactly, it gave clear evidence of having the capacity to destroy the planet.

However, it also gave exceedingly optimistic evidence that it could actually “save” the planet—meaning that this artefact seemed to have the capacity——and the scientists could barely stand the strangeness of saying this——but this artefact seemed capable of doing the following:

It could stop the mass extinction of species, it could stop the general collapse of the conditions of life . . . it could end war, poverty, and consumerism . . . it could end racism and all forms of discrimination, it could put an end to unemployment and also put an end to all of the most stupid jobs that exist in our present culture.

In general, this artefact seemed to have the capacity to lead us to an era of relative peace, compassion, wisdom, and well-being, as well as a flowering of creativity and intelligence, perhaps even an incredible revolution in science and the arts.

The scientists felt practically embarrassed by these claims, and this in part explained why so many experts had been brought into the project, each to verify these claims as far as possible.

After saying all of this, and getting everyone in the room worked into a frenzy, the scientists presented an unfortunate caveat: They could not for the life of them figure out how to use this artefact.

They got so desperate they even tried yelling at it. They tried shocking it with various kinds of energy. They tried pushing on it in various places, and subjecting it to various chemical treatments.

They analyzed its composition in countless ways, and put through every scientific scanning process they could manage. Weirdly, someone tried begging it—actually talking to it and pleading with it.

They could get it to do a variety of things—some of them quite intriguing—but they had become convinced that, if they only knew how to use it properly, it would mark a joyful and even sacred turning point on our planet.

On the other hand, they had to admit that, continuing to do the things they had so far been doing might trigger the destructive side, marking a catastrophic turning point on our planet. Of course, they also admitted that, doing nothing, we would still face all these problems the artefact seemed to have the capacity to help us avoid or at least mitigate.

You’ve probably figured out that, in this allegory, the artefact in question is the human being, the human heart, mind, body, and soul. The story creates a few problems in the sense that it deals with an object, and not an ecology or a living web of relations, interwoven with Nature, as Nature. However, it serves to frame a core issue: How do we use our own mind, heart, body, and world?

This is not an easy question to answer in a podcast format, because—like all of the most important things in philosophy or LoveWisdom—it requires experience. So, our contemplation may feel a little unconventional. But if you bear with it, you might find yourself considering some interesting possibilities.

This is the first of several contemplations that will inquire into the nature of habit and freedom, and how these in turn relate to the meaning of life and the problems we face personally and globally. And here we are putting the essence of these matters into the form of an initially strange question: How do we USE ourselves in a skillful way? What is the proper way of using our mind, heart, body, and world?

If the world seems to be a bit of a mess, and if we struggle with feeling badly about ourselves as well as just feeling not so great physically, emotionally, mentally, spiritually—then maybe we aren’t using ourselves properly.

In other words, we are suggesting that a better way of using ourselves might see our current way of living, learning, creating, thinking, and knowing the way we might see someone hitting their touchscreen with a hammer.

If we saw someone hitting a touchscreen with a hammer, while seeming to try to use it properly, we might reasonably conclude that they didn’t really know how to use a touchscreen.

Though we may think we know how to use things like touchscreens, cars, phones, laptops, and all sorts of other devices, the history of philosophy, science, and politics, together with the present state of our planet suggests that we don’t know how to use whatever it is that uses the car, the phone, the laptop, the river, the rain forest, the mountain, the meadow.

Perhaps despairingly, the problem presents a lot of subtle challenges—including ethical and aesthetic ones.

It’s not easy to get at this issue, despite the fact that it affects literally everything.

In the allegory, the scientists got so desperate they tried yelling at the artefact. They tried shocking it with various kinds of energy. They tried pushing on it in various places, and subjecting it to various chemical treatments.

We continue to try the same things with ourselves and other human beings. We command, plead, and threaten, but we don’t explain how we actually function.

For instance, when we were kids, our parents and teachers told us to pay attention. But, we were never taught HOW to pay attention. How do we skillfully tap into our mind’s capacity to attend? How do we skillfully use our own mind?

I hear parents tell their children to be still, to pay attention, to let go of some obsession or other, and all the while those same parents can’t get through the week without Ativan, Xanax, Prozac, alcohol, and they have all kinds of obsessions and neuroses they cannot let go of. It just comes in an adult package, so they miss the incoherence of their reaction to their own children, and, for that matter, to other people and other people’s children.

In the chapter on attention in his Principles of Psychology, the great psychologist William James writes the following:

“the faculty of voluntarily bringing back a wandering attention, over and over again, is the very root of judgment, character, and will. No one is compos sui if he have it not. An education which should improve this faculty would be the education par excellence. But it is easier to define this ideal than to give practical directions for bringing it about.”

The very root of judgment, character, and will? How so?

Because we cannot avoid attending. At every moment of life, we must attend in some way or other, to something or other. But no one has taught us how to use our mind.

The problem goes beyond attention, and relates to our highest ideals and our total life. Aldous Huxley wrote that “Those who control the educational machine ignore” this issue. He wrote that we waste our time, “carrying out crusades for Liberal Education, Modern Education, Scientific Education, or whatever it may be, in selecting the Hundred Best Books, in conducting metaphysical cock fights between Thomas Aquinas and William James. Never for a moment does it seem to occur to them that there is really very little point in reading the best, or most scientific, or most modern, or most medieval books, unless the reader is provided with a technique that permits his Self to implement in psychophysical practice the ideals set forth in these volumes.”

He was getting at this very issue. And he thought we could only learn how to use ourselves by means of the wisdom traditions and the Alexander Technique, which is why I have studied both. The Alexander Technique in particular was the subject of Huxley’s article, and I felt so impressed by his arguments that I spent three years of full-time education becoming a teacher of the Alexander Technique, and then went on to get two master’s degrees and a phd in philosophy in order to bridge the Alexander Technique with the wisdom traditions, to really get into this profound notion of how we use ourselves.

This notion of how we use ourselves might seem subtle or even silly, but if we look carefully, if we contemplate this issue, we might begin to see what James and Huxley sensed: that here we have our finger on perhaps the single greatest obstacle to personal and cultural maturity. In other words, if we want to understand why the world is in such a bad state, THIS is a really helpful way to look at the problem.

Part of what makes it helpful is that it’s so intimate. It goes deep into our psyche. We can try to get at it indirectly at first.

Imagine that, as an experiment, we put our dominant arm in a sling and decided we couldn’t use it for a day or two. If we did that, we might realize how much our handedness organizes a great deal of our activity.

Actually doing this, putting our dominant arm in a sling, might really make things salient, but even without doing that we can begin to notice how we always approach a door in just the right way to land our preferred hand on the handle, how we stand at the stove in order to use the skillet, how we organize our body to pick up something heavy, and on and on.

Our handedness is like an objective condition of our activity. But so is the basic way we use our mind, heart, body, and world—and our handedness doesn’t go as deep as that more basic use.

To be very clear, we’re not really talking about “objective” conditions in the usual sense, because we’re talking about something that transcends the duality between objective and subjective. Nevertheless, what we’re talking about functions in an objective way, if the term objective can have any useful meaning.

Now, imagine I told you that you could be far more successful in your life if you would realize you’ve been using the wrong hand . . . . that I could see you actually are succeeding in spite of yourself, because in fact you are naturally organized to use your other hand as the dominant one, and so everything you do is just a little harder, and comes with a feeling of a subtle, deep, and significantly unconscious dissatisfaction, because your other hand wants to take the lead.

That’s kind of what we’re talking about, but, again, it’s deeper than handedness. It’s something intimate and subtle, but also quite profound, because it’s the whole of what we do, how we appear in the world, how we think and create. It’s also where all our problems come from.

That’s why it’s the focus of all serious philosophical or spiritual practice. All of philosophy amounts to an education in how to most gracefully and skillfully use ourselves and our world, and contemporary science in the dominant culture keeps making fragmented contributions to understanding this central problem. The work of our science is all well and good, but we need more holism, and we still find that exclusively in the wisdom traditions.

We need a clear sense of how important this is, and perhaps it’s easier to see in high performance, because high performance situations narrow down use to something perceivable and measurable, with a focus on evaluation of that use.

In athletic coaching, for instance, we could make a distinction between almost champions, champions, and super-champions. What distinguishes them? It turns out to hinge on the way super-champions use themselves, how they use their heart, mind, body, and world.

It has to do with things like mindset and grit that have gotten so much press, as well as elements of commitment and support, such as coaches and family support.

As one example, when super-champions encounter set-backs, they don’t waste time wallowing in sorrow. They set their minds to overcoming any set-back they face, taking it all in as part of their path to greatness.

Almost-champions love their chosen sport as much as super-champions, but they often don’t love the training. They love playing, but not practicing. The super-champions give their all to practice, and they tend to have an attitude of always seeking further challenges, always pushing more and more where mere champions and almost-champions would coast.

MacNamara Á and McCarthy N (: 2016

Road. Front. Psychol. 6:2009. doi: 10.3389/fpsyg.2015.02009]

We are talking about a use of the mind, heart, body, and world. The way the super-champions use themselves is teachable. In part it comes from the fortunes of birth, because many super-champions demonstrate drive from an early age. But passion and commitment are learnable.

And, most importantly, philosophical or spiritual practice goes beyond all of this. That’s because, although the differences in the super-champions studied do map directly onto principles of the wisdom traditions, there are many more principles in the wisdom traditions that are left untapped.

There is more in the wisdom traditions than there is in the practice of the greatest achievers. And that means all of us, even those at the top of their game, can actually experience life-changing insights and development.

Let’s consider another example. If someone tells you that you have bad posture, what can you do to fix it? You could attempt to stand up straight of course, but that will only amount to another bad idea. Why? Because anything you try to do to correct your posture comes from the context of years of habit. You have spent years practicing your slouch, practicing posture as you sit, stand, walk. It may not seem like practice, but it is. And now you’re so good at it that your habits have an energy and even a kind of life of their own.

Our slouching and bracing is a stand-in for our karma. Karma is all the stuff we have practiced so well we can do them without thinking.

Contemplate that for a moment. Your habits, all the ways you have practiced knowing who you are, what the world is, how to use your mind, your heart, your body, and world . . . all of that is the context for any possible change—the context for any possible change.

But we usually don’t have any awareness of our basic habits of using ourselves. We might be able to talk about some of what we do, but there’s a layer beneath all that we say, and we have to get to that if we want to fulfill our highest potential.

After all, we are the basic tool we use to do everything. Whether we are negotiating a deal, pursuing a new career or a new career goal, dating, raising a family, performing surgery, driving a car, we are the most basic tool. The surgeon’s scalpel does not become a tool until the surgeon can use their own heart, mind, body, and world in a sufficiently skillful way. And each of us can become much more than we are as we learn to use ourselves better, which is the key to everything we do. That’s why all the wisdom traditions focus on creating a revolution in how we use ourselves.

For anything we want to change, for any bad result we want to stop getting, or any better result we want to bring to fruition, we have to see that a set of conditions makes all results possible. Let’s say that again: A set of conditions makes all results possible.

In the case of an unwanted result, that unwanted result will continue until those conditions change. We cannot dispel those conditions by a simple act of will. To think we could do so is like thinking we could put out a fire by yelling at it to go out.

We can only put out a fire by changing the conditions. We can take away oxygen, remove fuel, add water. We can do a number of things, depending on the fire, but we have got to change the conditions.

It’s the same with changing our posture, or changing the level of pollution in a river, changing the level of violence in a society, ending wars, ending poverty, ending stupid jobs, achieving seemingly impossible things, and fulfilling the real meaning of our lives, so that we can feel good about ourselves and help the world.

The fires of the world won’t stop burning until we address the fundamental way we use ourselves and our world. Our suffering persists because we cling to the conditions that make it possible. We have all seen this unfortunate situation in countless people, though we often have an incredibly hard time seeing it in ourselves.

And, again, the conditions we’re talking about are not really objective or subjective.

This is a radical suggestion. It implies that mind and world are not two things, and that the ethical is far more pervasive than we might imagine.

In order to really fulfill the potential of our character and actually live up to our own ideals, we need to see how we make the world in the simple acts of sitting, standing, walking, talking . . . and in the basic quality of our mind, our heart, our body our being. We need to see our style of consciousness and our patterns of thought.

We don’t usually see any of this, because we don’t see that how we use ourselves in sitting, standing, walking, talking goes completely together with how we use ourselves when we make bigger decisions, and we don’t see how all of this emerges from our most basic use of mind, heart, body, and world.

We’re getting at the essence of LoveWisdom here, the essence of philosophy and spirituality.

LoveWisdom invites us to touch the profundity of asking, “With what mind will I stand up straight? With what mind will I speak to my children? With what mind will I confront my fears? With what mind will I receive a vision and bring it to life? What is the mind of true success, true abundance, true wisdom, true love, and true beauty?”

And when we ask, “What mind?” together with that goes, “what heart, what body, what world?”

That’s a rather intense suggestion, isn’t it? It implies that truly changing our habits, truly liberating ourselves, means somehow changing and liberating our world. That’s neither hard nor easy, but it can sure feel intimidating.

One of the problems we face when we try to change habits, when we try to fulfill our potential and try to do things in more skillful, creative, compassionate, and inspired ways is that, every time we engage in a habit, even if the habit constitutes bad use of ourselves and our world, we often experience that habit with an inherent rightness to it, and doing something different can often at first feel wrong.

The way you stand right now feels right, and changing it can feel weird and even wrong. The same goes for how you feel, think, and make sense of the world and your experiences of it, your experiences of yourself and others.

Oliver Sacks wrote about a man who walked with a tremendous tilt in his posture, but to this leaning man, the leaning felt like being straight. It felt proper. So his idea of straightness was out of whack, and it took video footage of himself walking for the man to realize that he was crooked. He had to find a way to retune his sense of straightness in order to stop leaning.

We should keep in mind here the ethical overtones: We say that an ethical person is upright, on the level, and so on. What if our non-postural sense of straightness is off? That’s the main issue.

In other words: How do we begin to sense with clarity our bad use of ourselves and our world? How do we begin to see that what we think is right—what we really sense as right and proper—might actually be not so skillful and realistic, not so wise, loving, and beautiful as we could be? How can we sense when our very experience has become crooked and kinked?

The problem is even trickier than we might imagine at this point, because, once we get the sense that we have practiced a bad habit (which means a bad way of knowing, a bad way of living and loving), we need to see that doing anything can amount to just another “doing,” another way of getting things wrong.

Imagine you came to me to learn how to stand up straight, and I said to you, “There isn’t a way to stand up straight. You just have to stop all this slumping and slouching, all this tensing and bracing.”

It’s not that we need the “right way” to do things, but that we have to give up “doing” as a psychological disposition. Similarly, there isn’t a “right me” to be, and life is not about being “myself,” but letting go of all the mistaken notions of what we are that cover over the reality we can never NOT be.

The wisdom traditions teach us we cannot “DO” the right way to think, to love, to create, to fulfill our potential—no more so than an acorn DOES anything to become an oak tree.

When it’s springtime, we see everything burst into bloom, and yet there’s no conscious effort, no doer doing the spring.

When you were in the womb, you somehow developed a whole body without conscious effort. Building yourself in that way was a trickier task than most of what you do on a daily basis, and yet most of us try to run our lives using a thinking that differs from the thinking we did in the womb, the thinking that Nature relies on to accomplish all things.

We can refer to that thinking as original thinking. We often hear that we need “original thinking,” and the Apple corporation made a lot of money selling us that notion. But their idea of original thinking isn’t very original.

What kind of thinking does original thinking amount to in our culture? What kind of thinking do we typically do instead of the real original thinking of Nature?

We’re trying to get at this suggestion: We cannot think our way out of bad thinking or knowing any better than we can do our way out of any other bad doing. Instead, we have to get in touch with something that bears the same relation to knowing, thinking, and learning that knowing, thinking, and learning themselves bear to all our activities.

We can learn how to speak a language, learn how to play the piano, learn how to get an MBA—we can learn all sorts of things. But what was already there, already present in us, that made it possible for us to learn all the things we have learned and then to apply that learning, to engage in activity with skill and poise?

We have to get down to that deeper level of our being in order to skillfully change our lives and our world for the better.

Now, we have suggested that we cannot productively tell someone to, “Stand up straight,” and think they can really do that in a skillful and realistic way.

How much less productive must it be to tell them to, “Know better,” or, “Fix the problems of the world,” or, “Be a better person,” “change your life,” “become what you are,” “relax,” “be yourself,” “lean in,” or anything at all that a life coach, executive coach, self-help guru, psychologist, or even a politician or priest might tell them?

We can also put that the other way around: How can we think that our politicians or business leaders can fix the problems of the world, given all that we have contemplated together?

Politicians and business leaders, like the rest of us, can’t be expected to fix the problems in our society simply because we tell them about those problems. It won’t work. We can treat all sorts of symptoms, but the disease itself remains.

Somehow, we the people have to change the conditions that make it possible to have the problems we see in ourselves and in the world.

Unless we happen to be perfect, then anything we want to improve, any place in our life where we could be wiser, more loving, more beautiful, more creative, more insightful, more confident—any place at all where we could improve—we need to look at the conditions that make it possible to get what we don’t want, or to get what we thought we wanted . . . and still feel unhappy, and also to see a lot of negative side-effects from having gotten what we thought we wanted.

On a big scale, we could ask: What makes it possible for us to collapse the conditions of life as we know it?

We could ask, What makes it possible for us to create misery, to be at war for years and years, to have new wars emerging in Europe and the Middle East, to have mass shootings, and a massive prison population?

What makes it possible for us to have countless really stupid jobs that people hate, while millions are poor and out of work?

What makes it possible for so many jobs to feel meaningless, for so many workers to have their vast potential wasted, for so many corporate cultures to feel restrictive, false, needlessly aggressive and dramatic?

What makes it possible for us to be so self-critical, so self-defeating, so self-hating?

What makes it possible for us to cut off our own potential, to feel depressed and constricted and alone—to feel confused, anxious and afraid—to feel so frightened of failure that we don’t even try?

What makes it possible for us to have so much political nonsense, so much political hatred, so much political corruption and corporate control?

What makes it possible to have so many acres of forest burn up and be cut down, and what makes it possible for so many ecologies to be fouled and so many species to go extinct? What makes it possible for you to have plastic in your blood and toxic metals in your bones?

Our ego might have all the answers to these questions, but are any of those answers truly holistic in their view? Do any of those answers get at the deeper issue of use, and the deeper issue of the real conditions?

In other words, What if the thing that makes all of those bad things possible . . . is exactly what makes conquest consciousness possible, and what makes economies based on conquest consciousness possible?

Wow. What if that’s true?

Is it true?

If we look at the world, and we can recognize any serious level of tragedy and disorder, how can we be sure that the conditions that make that tragedy and disorder possible are not the very conditions that make our culture possible, that make our very sense of self possible, and even our sense of rightness or happiness possible?

We have considered that our sense of how to be happy might be deluded. What we think will make us happy may not actually make us happy. We keep trying to be happy, but we don’t seem happier than people in the past, and we have a world far more degraded for all our efforts to make ourselves happy and secure.

Keep in mind, we are not suggesting that the dominant culture is simply bad, or that our sense of self is bad. Rather, we are asking what in the conditions that make our current self and culture possible also make a great deal of needless suffering possible, a great deal of needless degradation, injustice, and social insanity.

Furthermore, this is not the same as asking whether we have freedom, and thus the freedom to err.

To err is human, but to destroy the conditions of life is insane.

To err is human, but to err such that you cut off your own highest potential is also insane.

Moreover, to err is human, but to make the same error again and again, even in different guises, while expecting a different result, that too is insanity.

What makes it possible for us to be as insane as we seem to be?

All of these questions tie in to what I call the self-help catastrophe. We address that more directly in other contemplations. For now let’s acknowledge that all of this relates to the central question of LoveWisdom, the central question of all philosophy, religion, and spirituality, namely, Who am I, and How should I Live?

We can no more tell someone Who they are than we can tell them to stand up straight or fix the problems of the world. And we can’t think that we can make ourselves or the world better just by trying hard enough—even though that’s the message we get from so many corners of our culture.

People tell us to stand up straight, to be ourselves, to sell ourselves, to brand ourselves, to dream big, to seize the day, to seize the power of now, to max out our life, to think and grow rich, to lean in, to stop apologizing, to become a super attractor, to 10x and master the flow state, and on and on. Usually they tell us to DO these things, but even if they don’t, we nevertheless revert to our doing mindset.

To make this sort of crucial mistake is natural, but it is, after all, a mistake—one that every major religious and philosophical tradition warns us about in one way or another.

How can we begin to take those warnings seriously, and do a better job of realizing our potential? How can we do a better job of using our heart, mind, body, and world?

When we realize that we are slouching and bracing in our lives, that our entire culture is slouching and tensing its way toward perdition, we can certainly try and do something different. We can try to stand up straight, and we might look straighter. But if the problem is doing itself—if the problem is that we were doing the slouching, and now we are doing straightness—then we have not truly helped ourselves, and instead of slouching our way to perdition, we will march like soldiers. We might even get there faster.

There’s a lot more to contemplate when it comes to habit and how to escape the habits of the pattern of insanity, the habits that make us feel so badly about ourselves, the habits that degrade the world and keep us in bondage, the habits that suck the meaning out of our lives like a spiritual vampire sucking out the blood of our souls. We will come back to this subject in future contemplations so that we can learn more and take some steps toward liberation.

But before we come to a close, let’s circle back to our allegory of the artefact and ask a potentially transformative question: What is that artefact FOR? What is its function?

We considered a range of things it might accomplish—that it might end poverty, end war, end stupid jobs, help us find joy and meaning and revolutionize science and culture——but what is its function? If we don’t know that, it might be pretty hard to use it properly, right?

This is like asking what your function is, what my function is, what each person’s function is. The wisdom traditions seek to help us receive and actualize our function.

In a general sense we could say the function of that magical artefact is wisdom, love, and beauty. Another way to put it is that the function of the artefact is creative liberation, which means always freeing things up and keeping them going in a vitalizing way, a healthy, healing, holistic, and even a holy way.

But these are abstract generalizations. The function of the artefact, the function of our soul, the function of our heart-mind-body-world-cosmos is received intimately, each moment. Each moment contains the very conditions each of us needs to receive our function and bring it to fruition.

That means each and every moment is the very condition for liberation, for creatively presencing the magic and mystery of life, the sacredness and wonder of life. Each moment is our function, and all we have to do is allow it to come to fruition, which means our use of ourselves and our world is intimately interwoven with a primordial awareness, a joyful acceptance, an inconceivable connectedness, and an energetic non-doing that accomplishes the whole of our lives. The name for the practice of receiving and actualizing our function moment to moment is meditation.

What do you think? What are the conditions that make your own errors possible? What are the conditions that make the errors of our culture possible? Are these related? How?

How do we open up to our highest potential if we can’t just command ourselves to do better, but must somehow gain an insight into our true nature and our fundamental use of mind, heart, body, and world?

Today and over the next few days, see if you can notice the way your habits operate. You might, for instance, pause just after you get a negative result. Maybe your life partner or business partner got angry with you, but you think that you were just going along in the right way. See if you can discover some of the conditions of your heart, mind, body, and even your culture that made the disagreement possible. See if you can begin to notice someplace in your life where you think for certain you are standing up straight, but where you just might notice a little more slouching than you want to admit.

If you have reflections or questions about today’s episode, send them in, at dangerouswisdom.org, and we’ll address some of them in a future episode.

Until then, this is dr. nikos, your friendly neighborhood soul doctor, reminding you that your Soul and the Soul of the World are not two things. Take good care of them. And use them well.