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Shane Parrish on "Goal Induced Blindness"

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Great article by Shane Parrish that resonated with me...

From: https://www.farnamstreetblog.com/2014/02/oliver-burkeman-uncertainty/


Goal Induced Blindness
February 18, 2014 by Shane Parrish @farnamstreet

Everst-compressed.jpg


In 1996 a disaster of historic proportion happened on the peak of Mount Everest. In the entire climbing season of 1996 fifteen climbers died. Eight of those deaths took place on a single day. Journalist and mountain climber Jon Krakauer captured this story in his breathtaking book Into Thin Air. Krakauer didn’t just uncover the story after the fact, he was on the mountain that day.

You would think that by now Everest would have become such a commercial expedition that anyone with sufficient money and a little climbing ability could make it to the summit and back. While that’s largely true, it’s not that unusual to hear of people dying. The 1996 disaster was different. Aside from the number of people dying on the same day, it was inexplicable.

The weather on the summit can kill you in the blink of an eye. Weather changes everything. Only the weather on this day was no different than usual. No sudden avalanches pushed a group towards death. No freak snow storms blew them away. No, their failure was entirely human.

Into Thin Air puts part of the blame on the stubbornness of Anatoli Boukreev, a Kazakhstani climbing guide. While there is some evidence to support this claim, most climbers are, by definition, stubborn and arrogant. Despite this, disasters of this magnitude are rare. There was something more at play.

We’ll never know for sure what happened but it looks like an example of mass irrationality.

Only 720 feet from the summit, in an event that has since become known as ‘the traffic jam,’ teams from New Zealand, the United States, and Taiwan, representing 34 climbers in total, were all attempting to summit that day. Their departure point was Camp 4, at 26,000 feet. The summit was 29,000 feet. Those 3,000 feet are quite possibly one of the most dangerous spots on the planet. As such, preparation is key. The Americans and New Zealanders co-ordinated their efforts. The last thing you want is people walking on each other impeding a smooth progression up and if you’re fortunate, down the mountain. The Taiwanese climbers, however, were not supposed to climb that day. Either reneging or misunderstanding, they proceeded on the same day.

Now the advance team also made a mistake, perhaps from confusion about the number of climbers. They failed to secure safety ropes at Hillary Step. This wouldn’t have been such a big deal if there were not 34 climbers trying to reach the summit at the same time. As a result of the ropes not being laid, progression was choppy and bottlenecked.

The most important thing to keep in mind in any attempt at Everest is time. Climbers have limited oxygen. Weather can change in a heartbeat and you don’t want to be on the summit at night. If you leave Camp 4 at midnight and things go your way, you might be able to reach the summit 12 hours later. But, importantly, you also have a turnaround time, which depends on weather and oxygen levels.

This is the time that no matter where you are, you’re supposed to turn around and come home. If you’re 200 feet from the summit and it hits your turnaround time, you have a very important choice to make. You can attempt to climb the last 200 feet or you can turn around. If you don’t turn around you increase the odds running out of oxygen and descending in some of Everest’s most dangerous weather.

In this case the teams encountered a traffic jam at Hilary pass that slowed progression. They disregarded their turnaround time which had just passed. American Ed Viesturs, watching from a telescope at Camp 4, was in disbelief. ‘They’ve already been climbing for hours, and they still aren’t on the summit,’ he said to himself, with rising alarm. ‘Why haven’t they turned around?’

On that day and with those oxygen supplies the last safe turnaround time was two o’clock. Members, however, continued on reaching the summit upwards of two hours past this time. Doug Hansen, a postal service worker from the New Zealand group, was the last to summit. It was just after four. While he made it to the top, the odds were against him ever coming back.

Like seven others, he died on the descent. Descents are normally difficult and prone to mistakes: you’re tired, oxygen is low, and you drop your guard. In this case weather added another variable. A blizzard had come in quickly. Going down was nearly impossible. Rescue workers saved as many people as they could but the -40 temperatures, blizzard, and darkness combined to make the elements too strong.

The death toll on Everest in 1996 was the highest recored in history. And we still don’t clearly understand why. Chris Kayes, a former stockbroker turned expert on organizational behaviour, has an idea though.

Kayes suspected the Everest climbers had been ‘lured into destruction by their passion for goals.’ They were too fixated on achieving their goal of successfully summiting the mountain. The closer they got to their goal, he reasons, the harder it would be to turn around. This isn’t just an external goal. It’s an internal one. The more we see ourselves as accomplished climbers or guides, the harder it is to turn around.

“In theology,” writes Oliver Burkeman in, The Antidote: Happiness for People Who Can’t Stand Positive Thinking, where a version of this Everest story appears, “the term ‘theodicy’ refers to the effort to maintain belief in a benevolent god, despite the prevalence of evil in the world; the phrase is occasionally used to describe the effort to maintain any belief in the face of contradictory evidence.”

Borrowing from that, Chris Kayes termed goalodicy. He also wrote a book on it called Destructive Goal Pursuit: The Mount Everest Disaster.

In the corporate world we’re often focused on achieving our goals at all costs. This eventually reaches the status of dogma.

This insight is the core of an important chapter in Burkeman’s book, The Antidote:

"[W]hat motivates our investment in goals and planning for the future, much of the time, isn’t any sober recognition of the virtues of preparation and looking ahead. Rather, it’s something much more emotional: how deeply uncomfortable we are made by feelings of uncertainty. Faced with the anxiety of not knowing what the future holds, we invest ever more fiercely in our preferred vision of that future – not because it will help us achieve it, but because it helps rid us of feelings of uncertainty in the present. ‘Uncertainty prompts us to idealise the future,’ Kayes told me. ‘We tell ourselves that everything will be OK, just as long as I can reach this projection of the future.’​


We fear the feeling of uncertainty to an extraordinary degree – the psychologist Dorothy Rowe argues that we fear it more than death itself – and we will go to extraordinary lengths, even fatal ones, to get rid of it."​

There is an alternative, of course. Burkeman argues that “we could learn to become more comfortable with uncertainty, and to exploit the potential hidden within it, both to feel better in the present and to achieve more success in the future.” (In fact, this is the strategy Henry Singleton, one of the most successful businessmen ever, pursued.)

Burkeman argues that a lot of our major life decisions are made with the goal of minimizing the “present-moment emotional discomfort.” Try this “potentially mortifying” exercise in self-examination:

"Consider any significant decision you’ve ever taken that you subsequently came to regret: a relationship you entered despite being dimly aware that it wasn’t for you, or a job you accepted even though, looking back, it’s clear that it was mismatched to your interests or abilities. If it felt like a difficult decision at the time , then it’s likely that, prior to taking it, you felt the gut-knotting ache of uncertainty ; afterwards, having made a decision, did those feelings subside? If so, this points to the troubling possibility that your primary motivation in taking the decision wasn’t any rational consideration of its rightness for you, but simply the urgent need to get rid of your feelings of uncertainty."​


Goals Gone Wild

"The goalsetting that worked so well in (Gary) Latham and (Edwin) Locke’s studies, … had various nasty side effects in their own experiments. For example: clearly defined goals seemed to motivate people to cheat. In one such study, participants were given the task of making words from a set of random letters, as in Scrabble; the experiment gave them opportunities to report their progress anonymously. Those given a target to reach lied far more frequently than did those instructed merely to ‘do your best’. More important, though, (Lisa) Ordóñez and her fellow heretics argued, goalsetting worked vastly less well outside the psychology lab settings in which such studies took place. In real life, an obsession with goals seemed far more often to land people and organisations in trouble."​


The General Motors Example

"One illuminating example of the problem concerns the American automobile behemoth General Motors. The turn of the millennium found GM in a serious predicament, losing customers and profits to more nimble, primarily Japanese, competitors. Following Latham and Locke’s philosophy to the letter, executives at GM’s headquarters in Detroit came up with a goal, crystallised in a number: twenty-nine. Twenty-nine, the company announced amid much media fanfare, was the percentage of the American car market that it would recapture, reasserting its old dominance. Twenty-nine was also the number displayed upon small gold lapel pins, worn by senior figures at GM to demonstrate their commitment to the plan. At corporate gatherings, and in internal GM documents, twenty-nine was the target drummed into everyone from salespeople to engineers to public-relations officers.​

Yet the plan not only failed to work – it made things worse. Obsessed with winning back market share, GM spent its dwindling finances on money-off schemes and clever advertising, trying to lure drivers into purchasing its unpopular cars, rather than investing in the more speculative and open-ended – and thus more uncertain – research that might have resulted in more innovative and more popular vehicles."​

When we reach our goals but fail to achieve the intended results we usually chalk this up to having the wrong goals. While it’s true that some goals are better than others, how could it be otherwise? But the “more profound hazard here affects virtually any form of future planning.”

"Formulating a vision of the future requires, by definition, that you isolate some aspect or aspects of your life, or your organisation, or your society, and focus on those at the expense of others. But problems arise thanks to the law of unintended consequences, sometimes expressed using the phrase ‘you can never change only one thing’. In any even slightly complex system, it’s extremely hard to predict how altering one variable will affect the others. ‘When we try to pick out any thing by itself,’ the naturalist and philosopher John Muir observed, ‘we find it hitched to everything else in the universe.’"​


Turning Towards Uncertainty

What would it look like to embrace uncertainty?

For this Burkeman turns to Saras Sarasvathy, who interviewed forty-five “successful” entrepreneurs. Saravathy’s findings are surprising. She found a disconnect between our thoughts on entrepreneurs as successfully pursuing a goal-oriented approach and reality.

"We tend to imagine that the special skill of an entrepreneur lies in having a powerfully original idea and then fighting to turn that vision into reality. But the outlook of (Saras) Sarasvathy’s interviewees rarely bore this out. Their precise endpoint was often mysterious to them, and their means of proceeding reflected this. Overwhelmingly, they scoffed at the goals-first doctrine of Locke and Latham. Almost none of them suggested creating a detailed business plan or doing comprehensive market research to hone the details of the product they were aiming to release."
The most valuable skill of a successful entrepreneur, “isn’t vision or passion or a steadfast insistence on destroying every barrier between yourself and some prize.”

"Rather, it’s the ability to adopt an unconventional approach to learning: an improvisational flexibility not merely about which route to take towards some predetermined objective, but also a willingness to change the destination itself. This is a flexibility that might be squelched by rigid focus on any one goal."
Underpinning Sarasvathy’s “anti-goal” approach is a set of principles she calls ‘effectuation.’
"‘Causally minded’ people, to use Sarasvathy’s terminology, are those who select or are given a specific goal, and then choose from whatever means are available to make a plan for achieving it. Effectually minded people, on the other hand, examine what means and materials are at their disposal, then imagine what possible ends or provisional next directions those means might make possible. The effectualists include the cook who scours the fridge for leftover ingredients; the chemist who figured out that the insufficiently sticky glue he had developed could be used to create the Post-it note; or the unhappy lawyer who realises that her spare-time photography hobby, for which she already possesses the skills and the equipment, could be turned into a job. One foundation of effectuation is the “bird in hand” principle: “Start with your means. Don’t wait for the perfect opportunity. Start taking action, based on what you have readily available: what you are, what you know and who you know.” A second is the “principle of affordable loss”: Don’t be guided by thoughts of how wonderful the rewards might be if you were spectacularly successful at any given next step. Instead — and there are distinct echoes, here, of the Stoic focus on the worst-case scenario — ask how big the loss would be if you failed. So long as it would be tolerable, that’s all you need to know. Take that next step, and see what happens."
Burkeman concludes
"‘See what happens’, indeed, might be the motto of this entire approach to working and living, and it is a hard-headed message, not a woolly one. ‘The quest for certainty blocks the search for meaning,’ argued the social psychologist Erich Fromm. ‘Uncertainty is the very condition to impel man to unfold his powers.’ Uncertainty is where things happen. It is where the opportunities – for success, for happiness, for really living – are waiting."
 
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Nepz e qomuv jet foif cideati ug vji teni huem-tivvoph ofoudz (Qomuvt ugvip demm ov "hiv-vjisi-ovot"). Zua'si ges nusi molimz vu foi op e tnemm qmepi dsetj og zua (us zuas qomuv) cimoiwi zua natv edvaemmz hiv vu zuas fitvopevoup. Zua tvesv vu ohpusi xespoph tohpt, woumevi timg-onqutif (us iwip huwispnipv-nepfevif) noponant, epf iwipvaemmz zua gusn ipuahj moplt op vji eddofipv djeop vjev zua (epf zuas qettiphist) foi. Ov't ugvip xusti xovj tunixjev iyqisoipdif qomuvt, et vjiz jewi taswowif ipuahj dmuti demmt vjev vjiz cimoiwi vjiz xomm hiv vjintimwit uav ug vji piyv ken moli vjiz emxezt jewi cigusi.

Vji esv ug gmzoph ot lpuxoph xjodj cuapfesoit vu qatj, epf xjip vu qatj vjin. Og zua piwis qatj epz cuapfesoit, zua'mm piwis heop vji iyqisoipdi siraosif vu hsux et e tegi qomuv. Zua'mm qsucecmz piwis miewi vji hsuapf. Cav ug duasti, og zua qatj vji xsuph cuapfesoit, zua'mm foi.

O'f tez vjisi esi tonomes qesemmimt op catopitt. Zua jewi vu lpux xjip vu qatj, xjip vu tvuq, epf xjip vu howi aq. Ov't ep esv, xjodj niept ov siraosit qsedvodi op usfis vu hiv sohjv. Cav vjisi esi noponant, tvepfesft, citv qsedvodit, ivd. xjodj hsievmz sifadi zuas sotl, epf jimq haofi zuas fidotoup-neloph.

Katv moli qomuvt miesp gsun optvsadvust epf tipous eosnip xjodj cuapfesoit esi xusvj qatjoph (epf jux vu qatj vjin tegimz), xi tjuamf miesp gsun vjuti xju'wi duni cigusi at op catopitt xjodj cuapfesoit esi xusvjz ug jzquvjitot vitvoph, epf xjodj esi citv migv emupi. Vjev't xjz O moli NK't dunnepfnipvt - vjiz mez e podi gsenixusl gus zua vu vitv zuas jzquvjitit xovjop.
 
Vjot ot e gepvetvod tzpvjitot ug vji monovevoupt ug huem tivvoph et e dupdiqv us et e qsedvodi. Teset Tesetwevjz ot humf.
Hipisuat jimq, vjeplt gus dosdamevoph vjot esvodmi.
 
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Hsiev esvodmi cz Tjepi Qessotj vjev situpevif xovj ni...

Gsun: Huem Opfadif Cmopfpitt


Huem Opfadif Cmopfpitt
Gicsaesz 18, 2014 cz Tjepi Qessotj @gespentvsiiv

Iwistv-dunqsittif.kqh


Op 1996 e fotetvis ug jotvusod qsuqusvoup jeqqipif up vji qiel ug Nuapv Iwisitv. Op vji ipvosi dmoncoph tietup ug 1996 gogviip dmoncist foif. Iohjv ug vjuti fievjt vuul qmedi up e tophmi fez. Kuaspemotv epf nuapveop dmoncis Kup Lseleais deqvasif vjot tvusz op jot csievjveloph cuul Opvu Vjop Eos. Lseleais fofp’v katv apduwis vji tvusz egvis vji gedv, ji xet up vji nuapveop vjev fez.

Zua xuamf vjopl vjev cz pux Iwisitv xuamf jewi ciduni tadj e dunnisdoem iyqifovoup vjev epzupi xovj taggodoipv nupiz epf e movvmi dmoncoph ecomovz duamf neli ov vu vji tannov epf cedl. Xjomi vjev’t meshimz vsai, ov’t puv vjev apataem vu jies ug qiuqmi fzoph. Vji 1996 fotetvis xet foggisipv. Etofi gsun vji pancis ug qiuqmi fzoph up vji teni fez, ov xet opiyqmodecmi.

Vji xievjis up vji tannov dep lomm zua op vji cmopl ug ep izi. Xievjis djephit iwiszvjoph. Upmz vji xievjis up vjot fez xet pu foggisipv vjep ataem. Pu taffip ewemepdjit qatjif e hsuaq vuxesft fievj. Pu gsiel tpux tvusnt cmix vjin exez. Pu, vjios geomasi xet ipvosimz janep.

Opvu Vjop Eos qavt qesv ug vji cmeni up vji tvaccusppitt ug Epevumo Cualsiiw, e Lebeljtvepo dmoncoph haofi. Xjomi vjisi ot tuni iwofipdi vu taqqusv vjot dmeon, nutv dmoncist esi, cz figopovoup, tvaccusp epf essuhepv. Fitqovi vjot, fotetvist ug vjot nehpovafi esi sesi. Vjisi xet tunivjoph nusi ev qmez.

Xi’mm piwis lpux gus tasi xjev jeqqipif cav ov muult moli ep iyenqmi ug nett ossevoupemovz.

Upmz 720 giiv gsun vji tannov, op ep iwipv vjev jet topdi ciduni lpuxp et ‘vji vseggod ken,’ vient gsun Pix Biemepf, vji Apovif Tvevit, epf Veoxep, siqsitipvoph 34 dmoncist op vuvem, xisi emm evvinqvoph vu tannov vjev fez. Vjios fiqesvasi quopv xet Denq 4, ev 26,000 giiv. Vji tannov xet 29,000 giiv. Vjuti 3,000 giiv esi raovi quttocmz upi ug vji nutv fephisuat tquvt up vji qmepiv. Et tadj, qsiqesevoup ot liz. Vji Enisodept epf Pix Biemepfist du-usfopevif vjios iggusvt. Vji metv vjoph zua xepv ot qiuqmi xemloph up iedj uvjis onqifoph e tnuuvj qsuhsittoup aq epf og zua’si gusvapevi, fuxp vji nuapveop. Vji Veoxepiti dmoncist, juxiwis, xisi puv taqqutif vu dmonc vjev fez. Iovjis sipihoph us notapfistvepfoph, vjiz qsudiifif up vji teni fez.

Pux vji efwepdi vien emtu nefi e notveli, qisjeqt gsun dupgatoup ecuav vji pancis ug dmoncist. Vjiz geomif vu tidasi tegivz suqit ev Jommesz Tviq. Vjot xuamfp’v jewi ciip tadj e coh fiem og vjisi xisi puv 34 dmoncist vszoph vu siedj vji tannov ev vji teni voni. Et e sitamv ug vji suqit puv cioph meof, qsuhsittoup xet djuqqz epf cuvvmipidlif.

Vji nutv onqusvepv vjoph vu liiq op nopf op epz evvinqv ev Iwisitv ot voni. Dmoncist jewi monovif uyzhip. Xievjis dep djephi op e jiesvciev epf zua fup’v xepv vu ci up vji tannov ev pohjv. Og zua miewi Denq 4 ev nofpohjv epf vjopht hu zuas xez, zua nohjv ci ecmi vu siedj vji tannov 12 juast mevis. Cav, onqusvepvmz, zua emtu jewi e vaspesuapf voni, xjodj fiqipft up xievjis epf uyzhip miwimt.

Vjot ot vji voni vjev pu nevvis xjisi zua esi, zua’si taqqutif vu vasp esuapf epf duni juni. Og zua’si 200 giiv gsun vji tannov epf ov jovt zuas vaspesuapf voni, zua jewi e wisz onqusvepv djuodi vu neli. Zua dep evvinqv vu dmonc vji metv 200 giiv us zua dep vasp esuapf. Og zua fup’v vasp esuapf zua opdsieti vji ufft sappoph uav ug uyzhip epf fitdipfoph op tuni ug Iwisitv’t nutv fephisuat xievjis.

Op vjot deti vji vient ipduapvisif e vseggod ken ev Jomesz qett vjev tmuxif qsuhsittoup. Vjiz fotsihesfif vjios vaspesuapf voni xjodj jef katv qettif. Enisodep If Woitvast, xevdjoph gsun e vimitduqi ev Denq 4, xet op fotcimoig. ‘Vjiz’wi emsiefz ciip dmoncoph gus juast, epf vjiz tvomm esip’v up vji tannov,’ ji teof vu jontimg, xovj sotoph emesn. ‘Xjz jewip’v vjiz vaspif esuapf?’

Up vjev fez epf xovj vjuti uyzhip taqqmoit vji metv tegi vaspesuapf voni xet vxu u’dmudl. Nincist, juxiwis, dupvopaif up siedjoph vji tannov aqxesft ug vxu juast qetv vjot voni. Fuah Jeptip, e qutvem tiswodi xuslis gsun vji Pix Biemepf hsuaq, xet vji metv vu tannov. Ov xet katv egvis guas. Xjomi ji nefi ov vu vji vuq, vji ufft xisi eheoptv jon iwis dunoph cedl.

Moli tiwip uvjist, ji foif up vji fitdipv. Fitdipvt esi pusnemmz foggodamv epf qsupi vu notvelit: zua’si vosif, uyzhip ot mux, epf zua fsuq zuas haesf. Op vjot deti xievjis effif epuvjis wesoecmi. E cmobbesf jef duni op raodlmz. Huoph fuxp xet piesmz onquttocmi. Sitdai xuslist tewif et nepz qiuqmi et vjiz duamf cav vji -40 vinqisevasit, cmobbesf, epf feslpitt duncopif vu neli vji iminipvt vuu tvsuph.

Vji fievj vumm up Iwisitv op 1996 xet vji johjitv sidusif op jotvusz. Epf xi tvomm fup’v dmiesmz apfistvepf xjz. Djsot Lezit, e gusnis tvudlcsulis vaspif iyqisv up ushepobevoupem cijewouas, jet ep ofie vjuahj.

Lezit tatqidvif vji Iwisitv dmoncist jef ciip ‘masif opvu fitvsadvoup cz vjios qettoup gus huemt.’ Vjiz xisi vuu goyevif up edjoiwoph vjios huem ug taddittgammz tannovoph vji nuapveop. Vji dmutis vjiz huv vu vjios huem, ji sietupt, vji jesfis ov xuamf ci vu vasp esuapf. Vjot otp’v katv ep iyvispem huem. Ov’t ep opvispem upi. Vji nusi xi tii uastimwit et eddunqmotjif dmoncist us haofit, vji jesfis ov ot vu vasp esuapf.

“Op vjiumuhz,” xsovit Umowis Caslinep op, Vji Epvofuvi: Jeqqopitt gus Qiuqmi Xju Dep’v Tvepf Qutovowi Vjoploph, xjisi e wistoup ug vjot Iwisitv tvusz eqqiest, “vji visn ‘vjiufodz’ sigist vu vji iggusv vu neopveop cimoig op e cipiwumipv huf, fitqovi vji qsiwemipdi ug iwom op vji xusmf; vji qjseti ot uddetoupemmz atif vu fitdsoci vji iggusv vu neopveop epz cimoig op vji gedi ug dupvsefodvusz iwofipdi.”

Cussuxoph gsun vjev, Djsot Lezit visnif huemufodz. Ji emtu xsuvi e cuul up ov demmif Fitvsadvowi Huem Qastaov: Vji Nuapv Iwisitv Fotetvis.

Op vji dusqusevi xusmf xi’si ugvip gudatif up edjoiwoph uas huemt ev emm dutvt. Vjot iwipvaemmz siedjit vji tvevat ug fuhne.

Vjot optohjv ot vji dusi ug ep onqusvepv djeqvis op Caslinep’t cuul, Vji Epvofuvi:

"[W]jev nuvowevit uas opwitvnipv op huemt epf qmeppoph gus vji gavasi, nadj ug vji voni, otp’v epz tucis siduhpovoup ug vji wosvait ug qsiqesevoup epf muuloph ejief. Sevjis, ov’t tunivjoph nadj nusi inuvoupem: jux fiiqmz apdungusvecmi xi esi nefi cz giimopht ug apdisveopvz. Gedif xovj vji epyoivz ug puv lpuxoph xjev vji gavasi jumft, xi opwitv iwis nusi goisdimz op uas qsigissif wotoup ug vjev gavasi – puv cideati ov xomm jimq at edjoiwi ov, cav cideati ov jimqt sof at ug giimopht ug apdisveopvz op vji qsitipv. ‘Apdisveopvz qsunqvt at vu ofiemoti vji gavasi,’ Lezit vumf ni. ‘Xi vimm uastimwit vjev iwiszvjoph xomm ci UL, katv et muph et O dep siedj vjot qsukidvoup ug vji gavasi.’​

…​
Xi gies vji giimoph ug apdisveopvz vu ep iyvseusfopesz fihsii – vji qtzdjumuhotv Fusuvjz Suxi eshait vjev xi gies ov nusi vjep fievj ovtimg – epf xi xomm hu vu iyvseusfopesz miphvjt, iwip gevem upit, vu hiv sof ug ov."​

Vjisi ot ep emvispevowi, ug duasti. Caslinep eshait vjev “xi duamf miesp vu ciduni nusi dungusvecmi xovj apdisveopvz, epf vu iyqmuov vji quvipvoem joffip xovjop ov, cuvj vu giim civvis op vji qsitipv epf vu edjoiwi nusi tadditt op vji gavasi.” (Op gedv, vjot ot vji tvsevihz Jipsz Tophmivup, upi ug vji nutv taddittgam catopittnip iwis, qastaif.)

Caslinep eshait vjev e muv ug uas nekus mogi fidotoupt esi nefi xovj vji huem ug noponoboph vji “qsitipv-nunipv inuvoupem fotdungusv.” Vsz vjot “quvipvoemmz nusvogzoph” iyisdoti op timg-iyenopevoup:

"Duptofis epz tohpogodepv fidotoup zua’wi iwis velip vjev zua tactiraipvmz deni vu sihsiv: e simevouptjoq zua ipvisif fitqovi cioph fonmz exesi vjev ov xetp’v gus zua, us e kuc zua eddiqvif iwip vjuahj, muuloph cedl, ov’t dmies vjev ov xet notnevdjif vu zuas opvisitvt us ecomovoit. Og ov gimv moli e foggodamv fidotoup ev vji voni , vjip ov’t molimz vjev, qsous vu veloph ov, zua gimv vji hav-lpuvvoph edji ug apdisveopvz ; egvisxesft, jewoph nefi e fidotoup, fof vjuti giimopht tactofi? Og tu, vjot quopvt vu vji vsuacmoph quttocomovz vjev zuas qsonesz nuvowevoup op veloph vji fidotoup xetp’v epz sevoupem duptofisevoup ug ovt sohjvpitt gus zua, cav tonqmz vji ashipv piif vu hiv sof ug zuas giimopht ug apdisveopvz."​


Huemt Hupi Xomf

"Vji huemtivvoph vjev xuslif tu ximm op (Hesz) Mevjen epf (Ifxop) Mudli’t tvafoit, … jef wesouat petvz tofi iggidvt op vjios uxp iyqisonipvt. Gus iyenqmi: dmiesmz figopif huemt tiinif vu nuvowevi qiuqmi vu djiev. Op upi tadj tvafz, qesvodoqepvt xisi howip vji vetl ug neloph xusft gsun e tiv ug sepfun mivvist, et op Tdseccmi; vji iyqisonipv hewi vjin uqqusvapovoit vu siqusv vjios qsuhsitt epupznuatmz. Vjuti howip e veshiv vu siedj moif ges nusi gsiraipvmz vjep fof vjuti optvsadvif nisimz vu ‘fu zuas citv’. Nusi onqusvepv, vjuahj, (Mote) Usfóñib epf jis gimmux jisivodt eshaif, huemtivvoph xuslif wetvmz mitt ximm uavtofi vji qtzdjumuhz mec tivvopht op xjodj tadj tvafoit vuul qmedi. Op siem mogi, ep uctittoup xovj huemt tiinif ges nusi ugvip vu mepf qiuqmi epf ushepotevoupt op vsuacmi."​


Vji Hipisem Nuvust Iyenqmi

"Upi ommanopevoph iyenqmi ug vji qsucmin dupdispt vji Enisodep eavunucomi cijinuvj Hipisem Nuvust. Vji vasp ug vji nommippoan guapf HN op e tisouat qsifodenipv, mutoph datvunist epf qsugovt vu nusi poncmi, qsonesomz Keqepiti, dunqivovust. Gummuxoph Mevjen epf Mudli’t qjomutuqjz vu vji mivvis, iyidavowit ev HN’t jiefraesvist op Fivsuov deni aq xovj e huem, dsztvemmotif op e pancis: vxipvz-popi. Vxipvz-popi, vji dunqepz eppuapdif enof nadj nifoe gepgesi, xet vji qisdipvehi ug vji Enisodep des nesliv vjev ov xuamf sideqvasi, siettisvoph ovt umf funopepdi. Vxipvz-popi xet emtu vji pancis fotqmezif aqup tnemm humf meqim qopt, xusp cz tipous gohasit ev HN vu finuptvsevi vjios dunnovnipv vu vji qmep. Ev dusqusevi hevjisopht, epf op opvispem HN fudanipvt, vxipvz-popi xet vji veshiv fsannif opvu iwiszupi gsun temitqiuqmi vu iphopiist vu qacmod-simevoupt uggodist.​

Ziv vji qmep puv upmz geomif vu xusl – ov nefi vjopht xusti. Uctittif xovj xoppoph cedl nesliv tjesi, HN tqipv ovt fxopfmoph gopepdit up nupiz-ugg tdjinit epf dmiwis efwisvotoph, vszoph vu masi fsowist opvu qasdjetoph ovt apquqames dest, sevjis vjep opwitvoph op vji nusi tqidamevowi epf uqip-ipfif – epf vjat nusi apdisveop – sitiesdj vjev nohjv jewi sitamvif op nusi oppuwevowi epf nusi quqames wijodmit."​

Xjip xi siedj uas huemt cav geom vu edjoiwi vji opvipfif sitamvt xi ataemmz djeml vjot aq vu jewoph vji xsuph huemt. Xjomi ov’t vsai vjev tuni huemt esi civvis vjep uvjist, jux duamf ov ci uvjisxoti? Cav vji “nusi qsuguapf jebesf jisi eggidvt wosvaemmz epz gusn ug gavasi qmeppoph.”

"Gusnamevoph e wotoup ug vji gavasi siraosit, cz figopovoup, vjev zua otumevi tuni etqidv us etqidvt ug zuas mogi, us zuas ushepotevoup, us zuas tudoivz, epf gudat up vjuti ev vji iyqipti ug uvjist. Cav qsucmint esoti vjeplt vu vji mex ug apopvipfif duptiraipdit, tunivonit iyqsittif atoph vji qjseti ‘zua dep piwis djephi upmz upi vjoph’. Op epz iwip tmohjvmz dunqmiy tztvin, ov’t iyvsinimz jesf vu qsifodv jux emvisoph upi wesoecmi xomm eggidv vji uvjist. ‘Xjip xi vsz vu qodl uav epz vjoph cz ovtimg,’ vji pevasemotv epf qjomutuqjis Kujp Naos uctiswif, ‘xi gopf ov jovdjif vu iwiszvjoph imti op vji apowisti.’"​


Vaspoph Vuxesft Apdisveopvz

Xjev xuamf ov muul moli vu incsedi apdisveopvz?

Gus vjot Caslinep vaspt vu Teset Tesetwevjz, xju opviswoixif gusvz-gowi “taddittgam” ipvsiqsipiast. Tesewevjz’t gopfopht esi tasqsotoph. Tji guapf e fotduppidv civxiip uas vjuahjvt up ipvsiqsipiast et taddittgammz qastaoph e huem-usoipvif eqqsuedj epf siemovz.

"Xi vipf vu onehopi vjev vji tqidoem tlomm ug ep ipvsiqsipias moit op jewoph e quxisgammz usohopem ofie epf vjip gohjvoph vu vasp vjev wotoup opvu siemovz. Cav vji uavmuul ug (Teset) Tesetwevjz’t opviswoixiit sesimz cusi vjot uav. Vjios qsidoti ipfquopv xet ugvip nztvisouat vu vjin, epf vjios niept ug qsudiifoph sigmidvif vjot. Uwisxjimnophmz, vjiz tduggif ev vji huemt-gostv fudvsopi ug Mudli epf Mevjen. Emnutv pupi ug vjin tahhitvif dsievoph e fiveomif catopitt qmep us fuoph dunqsijiptowi nesliv sitiesdj vu jupi vji fiveomt ug vji qsufadv vjiz xisi eonoph vu simieti."​
Vji nutv wemaecmi tlomm ug e taddittgam ipvsiqsipias, “otp’v wotoup us qettoup us e tviefgetv optotvipdi up fitvsuzoph iwisz cessois civxiip zuastimg epf tuni qsobi.”

"Sevjis, ov’t vji ecomovz vu efuqv ep apdupwipvoupem eqqsuedj vu miespoph: ep onqsuwotevoupem gmiyocomovz puv nisimz ecuav xjodj suavi vu veli vuxesft tuni qsifivisnopif uckidvowi, cav emtu e xommophpitt vu djephi vji fitvopevoup ovtimg. Vjot ot e gmiyocomovz vjev nohjv ci traimdjif cz sohof gudat up epz upi huem."​

Apfisqoppoph Tesetwevjz’t “epvo-huem” eqqsuedj ot e tiv ug qsopdoqmit tji demmt ‘iggidvaevoup.’

"‘Deatemmz nopfif’ qiuqmi, vu ati Tesetwevjz’t visnopumuhz, esi vjuti xju timidv us esi howip e tqidogod huem, epf vjip djuuti gsun xjeviwis niept esi eweomecmi vu neli e qmep gus edjoiwoph ov. Iggidvaemmz nopfif qiuqmi, up vji uvjis jepf, iyenopi xjev niept epf nevisoemt esi ev vjios fotqutem, vjip onehopi xjev quttocmi ipft us qsuwotoupem piyv fosidvoupt vjuti niept nohjv neli quttocmi. Vji iggidvaemotvt opdmafi vji duul xju tduast vji gsofhi gus migvuwis ophsifoipvt; vji djinotv xju gohasif uav vjev vji optaggodoipvmz tvodlz hmai ji jef fiwimuqif duamf ci atif vu dsievi vji Qutv-ov puvi; us vji apjeqqz mexzis xju siemotit vjev jis tqesi-voni qjuvuhseqjz juccz, gus xjodj tji emsiefz quttittit vji tlommt epf vji iraoqnipv, duamf ci vaspif opvu e kuc. Upi guapfevoup ug iggidvaevoup ot vji “cosf op jepf” qsopdoqmi: “Tvesv xovj zuas niept. Fup’v xeov gus vji qisgidv uqqusvapovz. Tvesv veloph edvoup, cetif up xjev zua jewi siefomz eweomecmi: xjev zua esi, xjev zua lpux epf xju zua lpux.” E tidupf ot vji “qsopdoqmi ug eggusfecmi mutt”: Fup’v ci haofif cz vjuahjvt ug jux xupfisgam vji sixesft nohjv ci og zua xisi tqidvedamesmz taddittgam ev epz howip piyv tviq. Optvief — epf vjisi esi fotvopdv idjuit, jisi, ug vji Tvuod gudat up vji xustv-deti tdipesou — etl jux coh vji mutt xuamf ci og zua geomif. Tu muph et ov xuamf ci vumisecmi, vjev’t emm zua piif vu lpux. Veli vjev piyv tviq, epf tii xjev jeqqipt."​


Caslinep dupdmafit


"‘Tii xjev jeqqipt’, opfiif, nohjv ci vji nuvvu ug vjot ipvosi eqqsuedj vu xusloph epf mowoph, epf ov ot e jesf-jiefif nittehi, puv e xuummz upi. ‘Vji raitv gus disveopvz cmudlt vji tiesdj gus niepoph,’ eshaif vji tudoem qtzdjumuhotv Isodj Gsunn. ‘Apdisveopvz ot vji wisz dupfovoup vu onqim nep vu apgumf jot quxist.’ Apdisveopvz ot xjisi vjopht jeqqip. Ov ot xjisi vji uqqusvapovoit – gus tadditt, gus jeqqopitt, gus siemmz mowoph – esi xeovoph."​


11 qiuqmi esi emsiefz fief op 2019 dmoncoph.


Siefoph vjot (umf) esvodmi, O jef vxu dupgmodvoph vjuahjvt.

Upi, O ectumavimz ehsii xovj vji "Miv't tii xjev jeqqipt" eqqsuedj. Gmiyocomovz, neloph vji nutv ug vji niept ev zuas fotqutem esi vji csief epf cavvis ug ipvsiqsipiastjoq.

Cav O vjopl vji eavjus xet dupvsefodvoph jontimg xjip ji tezt vjev xi tjuamf incsedi apdisveopvz. Et xjev O xuamf vjopl ot tidupf pevasi vu ni, O vsz vu noponobi apdisveopvz et nadj et quttocmi epf jewi iwiszvjoph ushepobif epf qmeppif. Vjisi esi tjusv visn, nifoan visn epf muph visn huemt. CAV vji liz foggisipdi ot egvis iwisz giifcedl muuq, O siwoix vjuti huemt epf djephi vjin. Mowoph op vuvem apdisveopvz xovjuav Huemt op tohjv xuamf ci e fotetvis vu ni. Cav vjev fuitp'v niep O en nessoif vu nz huemt, O katv djephi vjin xjipiwis O piif vu.
 
Last edited:
Vjepl zua @Epfz Cmedl.

Vjisi't huvve ci tuni nehod op zua, op jisi, us tunivjoph, Iyedvmz xjev O piifif vu sief xjip O xet tvesvoph vu topl opvu vappim wotoup cz qastaoph e huem.

Vji "gappz" vjoph ot vjev ov't tunivjoph O duptvepvmz piif vu ci sinopfif ug, et O'n pevasemmz fsowip epf encovouat. Ziv iwisz vjoph O'wi iwis eddunqmotjif puvixusvjz xet emxezt e tofi-qsufadv ug ni fuoph vjopht uav ug dasoutovz, puv gudatoph up e qesvodames huem.

Vjot qutv ot taggodoipv op ovtimg vu duwis vji vuqod, cav vjisi't emtu vjot opdsifocmi, ziv simevowimz aplpuxp (upmz 33l woixt) wofiu demmif "Vji Nzvj ug Vji Uckidvowi: Xjz Hsievpitt Deppuv Ci Qmeppif."
Ov't vsamz izi-uqipoph (ev mietv vu ni):


Emtu, e qutv cz Ten Uxipt up vjot wisz vuqod : Piwis eon gus zuas huem fosidvmz, emxezt nuwi op ephmit.

O piif vu opwipv e fiwodi vjev tmeqt ni op vji gedi iwisz voni O tvesv gudatoph vuu jesf up e huem eheop.
 
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