Since the beginning of time, people have been trying to change the world so that they can be happy. This hasn’t ever worked, because it approaches the problem backward. What The Work gives us is a way to change the projector—mind—rather than the projected. It’s like when there’s a piece of lint on a projector’s lens. We think there’s a flaw on the screen, and we try to change this person and that person, whomever the flaw appears on next. But it’s futile to try to change the projected images. Once we realize where the lint is, we can clear the lens itself. This is the end of suffering, and the beginning of a little joy in paradise.

While you can think in terms of efficiency in dealing with time, a principle-centered person thinks in terms of effectiveness in dealing with people.

Thinking well is wise; planning well, wiser; but doing well is the wisest and best of all.

The Work reveals that what you think shouldn’t have happened should have happened. It should happened because it did, and no thinking in the world can change it. This doesn’t mean that you condone it or approve of it. It just means that you can see things without resistance and without the confusion of your inner struggle. No one wants their children to get sick, no one wants to be in a car accident; but when these things happen, how can it be helpful to mentally argue with them? We know better than to do that, yet we do it, because we don’t know how to stop.

When you realize that suffering and discomfort are the call to inquiry, you may actually begin to look forward to uncomfortable feelings. You may even experience them as friends coming to show you what you have not yet investigated thoroughly enough.

The Work reveals that what you think shouldn’t have happened should have happened. It should happened because it did, and no thinking in the world can change it. This doesn’t mean that you condone it or approve of it. It just means that you can see things without resistance and without the confusion of your inner struggle. No one wants their children to get sick, no one wants to be in a car accident; but when these things happen, how can it be helpful to mentally argue with them? We know better than to do that, yet we do it, because we don’t know how to stop.

Nothing terrible has ever happened except in our thinking. Reality is always good, even in situations that seem like nightmares. The story we tell is the only nightmare that we have lived.

That’s where the fear comes from—from your uninvestigated thoughts.

In reality, there is no such thing as a “should” or a “shouldn’t.” These are only thoughts that we impose onto reality. The mind is like a carpenter’s level. When the bubble is off to one side—“It shouldn’t be raining”—we can know that the mind is caught in its thinking. When the bubble is right in the middle—“It’s raining”—we can know that the surface level and the mind is accepting reality as it is. Without the “should” and “shouldn’t,” we can see reality as it is, and this leaves us free to act efficiently, clearly, and sanely. Asking “What’s the reality of it?” can help bring the mind out of its story, back into the real world.

As long as you think that the cause of your problem is “out there”—as long as you think that anyone or anything is responsible for your suffering—the situation is hopeless. It means that you are forever in the role of victim, that you’re suffering in paradise.

Why should we worry about what others think of us, do we have more confidence in their opinions that we do in our own?

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