Marx’s definition captures that taste isn't just having an eye, ear, or sense for quality, it’s about having an accurate filter for the choices that are uniquely you. As he explains, “There are occasional sui generis taste geniuses, but most people with good taste…are very curious and studious people who have learned it over time.”

A better barometer of whether someone has authentically cultivated their own taste—or merely adopted what the algorithm feeds them—is their enthusiasm for sharing what they’re into and why. For instance, I have little personal interest in exploring TV or movies, which admittedly might be off-putting to some. However, the last guy I dated had what I consider to be great taste in this area. Unfamiliar picks from the 1970s through the ‘90s, international and domestic alike – I loved that he could open me up to this world. His world.

if shared tastes are sometimes important and sometimes not, how should we incorporate taste into our dating decisions? According to Dr. Akua Boateng, a licensed psychotherapist with an emphasis in individual and couples therapy, how you and your significant other blend your interests is the real indicator of compatibility. “It really goes back to people’s psychology or politics of difference,” Boateng says. If differences are the kindling for conflict rather than connection, compromise, and acceptance, it’s doomed from the start. “If you're coming from two different worlds, and the things that make you tick and find joy are diametrically opposed, you're going to have conflict in how you spend your time,” she says.

“From 2009 through 2014, it felt like people were bringing real life, morals, values and judgements to the internet, whereas now it feels like we’re bringing internet values and judgements to real life and trying to force them into how we move and interact…” says Mark Sabino, a product designer and cultural critic. The ease with which algorithms relentlessly serve up “content” has brought a societal shift toward liking or disliking things that are relatable rather than personal.

As we grow together within relationships, we’re continuously collecting new markers of taste to bring home to our person. It’s an exchange in perpetuity – memes, restaurants, recipes – whatever moves you to feel something, you’re likely sharing with your partner. As Portrait of a Lady director Céline Sciamma told The Independent, “A relationship is about inventing your own language. You’ve got the jokes, you’ve got the songs, you have this anecdote that’s going to make you laugh three years later. It’s this language that you build.”

As much as taste can be a connector and a litmus test, it’s unreliable as a fixed lens for selecting partners. Instead of evaluating every prospect based on how they match up “on paper” to your taste do’s and don’ts, both Marx and Boateng point out that taste is one of multiple characteristics that can influence the quality of relationships. But if you just can’t get over someone’s allegiance to Taylor Swift or Burning Man, Boateng says, “It could be a sign that how this person operates in the world is just not intriguing to [you]. It's not problematic or bad. It's just not uniquely intriguing to you.” And here, you should definitely trust your taste.

The useful thing about defining good design as a form-context fit is that it tells you where you will find the form. The form is in the context. To find a good relationship, you do not start by saying, “I want a relationship that looks like this”—that would be starting in the wrong end, by defining form. Instead you say, “I’m just going to pay attention to what happens when I hang out with various people and iterate toward something that feels alive”—you start from the context.

The context is smarter than you. It holds more nuance and information than you can fit in your head. Collaborate with it.

If you want to find a good design—be that the design of a house or an essay, a career or a marriage—what you want is some process that allows you to extract information from the context, and bake it into the form. That is what unfolding is.

The opposite of an unfolding is a vision. A vision springs, not from a careful understanding of a context, but from a fantasy

Anything that increases the rate and resolution of information you get from the context will help. And anything that makes it easier for you to act on the context.

A common reason we filter information and become blind to the context is that we bundle things when we think. Thinking about our career, we might think in abstractions like “a job.” But really a career is made up of a bunch of different things like a salary, an identity, relationships, status, a sense of meaning, and so on. It is often easier to find a fit if you unbundle these things, and think about the parts that matter to you individually. Do you actually need more status? Or can you find a better fit if you go low status?

Another common reason the feedback loop of unfolding often works poorly is that people have decided on a solution already. They have turned on their confirmation bias. They have decided that a certain solution is off-limits. Let’s say you are 34 and haven’t found a partner but want kids. If we unbundle this, it is clear that the problem of having a kid and the problem of love are not the same thing, so you could solve your problem by having a kid with your best friend instead. But this feels weird. It is not the vision you have for your life. And it seems dysfunctional. Observe that feeling—it is, perhaps, a part of the context. There is some information there. But to unfold, do not write off any solutions. Leave them all on the table; let them combine and recombine. Many good ideas look bad at first. To increase the rate at which you understand the context, you want to develop a certain detachment. When the context thrashes one of your ideas, you want to say, “Oh, that’s interesting.” It takes practice. But it is worth getting better at. Reality is shy—it only reveals itself to those who, like honest scientists, do not wish it to be something else.

The faster you can collide your ideas against reality, the faster you get feedback.

The school system is centered around visions, not unfolding. You are asked to make decisions about realities that are five, ten years down the line, and you get no feedback on your decisions.

you’re less torn by anxious attachments when you recognize how something must naturally and necessarily unfold.

Knowledge is freedom from getting mad at facts.

Detachment does not mean you don’t care what happens. It just means you don’t care whether a specific thing happens or not. You want to know the outcome of the coin-toss (you care), but you don’t care whether it is heads or tails even if you’ve bet on heads (you’re not attached to a specific outcome). The important thing is that something happens, which means you’ve successfully kept play going, but without keeping score.

Emotional Self-Management: I like to think of this as accepting the emotions you have instead of having emotions about having emotions in an endless stack.

Fear. Not fear, plus anxiety about fear, plus guilt about anxiety about fear, plus shame about displaying guilt about experiencing anxiety about having fear. This is emotional focus. Instead of retreating from an emotion through layers of additional emotions until you find one you can deal with, you experience the actual emotion for what it is.

I don’t believe in the separation between thinking and feeling. I think so, I think of thinking as as an instrument. It’s it’s a it’s like, you know, it’s the intellectual psychological equivalent of like weighing scales and barometers and and rulers. It’s it’s a way of processing information. But most information is actually, like, I mean, emotional information, you know.

what makes a pro a pro and what makes a con a con? If you really dig into it all the way down, it boils down to your feelings about those respective things. And, you know, you might say things that, oh, this is objective because I wanna take that job instead of this job because it pays more. But embedded in that is the fact that you feel that that getting more money is a good thing and you’re you’re choosing to weight(?).

there’s this more abstract kind of big picture, philosophical grand thinking, which is interesting and fun, and there is there’s instrumental thinking, which is very, very functional, very, very, it’s about doing something it’s about getting stuff done basically.

the act of confronting a fear is an act. It’s something that you do. It’s something that, you know, you do with your body effectively. Even if it’s, you know, I’m gonna text my boss, right, and ask for a raise. Like, that’s still an act. It’s something you choose to do. It’s something you have an emotional response to. You feel nervous or you feel scared or, you know, you feel angry. Whatever it is, it is about your feelings and and you think to process your feelings but my cat is here. You think to process your feelings but ultimately you act.

there are quotes like the unexamined life is not worth living and then people flip it and say the unlived life is not worth examining. I think both statements are kinda true

I want the world to have more good thinkers and the way to do that is to, you know, like is to be like Richard Feynman, Feynman, I feel, which is to to enjoy thinking, to show the to show, you know, he described it as I think the the pleasure of finding things out. Right? And the pleasure of really understanding how things work. Because when you really understand how things work, you can manipulate it and how things work.

I am trying to demonstrate my own love for thinking and for processing information and for making sense of reality. And while that’s the case, there’s also a subset of people who may be overrepresented on Twitter and YouTube who kind of take that to to, almost dysfunctional degree where, you know, you decide that thinking is a good thing and then you become obsessive about it and you become kind of it it becomes like your drug. Like, and you think too much about everything.

it doesn’t make sense for me to study everything there is about audio before I start making videos. It’s I should just make a video, keep doing it until and when something goes bad, I will learn by trying to fix it. Right? That’s that’s that is a sort of practical approach to thinking. And it means, you know, being okay not knowing some things so that you can focus on knowing the things that are most consequential, most effective, most powerful.

if you spend all your time thinking, you probably should cut that shit out a little bit. You should you can probably afford to think less. You can probably afford to, you know, do like a weekly review or something and and, you know, like, live your life a little bit.

Deep Okayness is not the feeling that I am awesome all the time. Instead, it is the total banishment of self-loathing. It is the deactivation of the part of my mind that used to attack itself. It’s the closure of the self as an attack surface. It’s the intuitive understanding that I am merely one of the apertures through which the universe expresses itself, so why would I hate that? It’s the sense that, while I might fuck up, my basic worth is beyond question—I have no essential damage, I am not polluted, I am fine.

The dominant paradigm, as far as I can tell, is that you’re basically either unwell or you’re okay, and our job is triage. You’re fucked up and depressed, so you do some therapy, and/or take an SSRI, and then you don’t kill yourself.

I would like to replace it with the following paradigm. There is a spectrum of background mental states, from “suicidal/dissociated/freaked out” to “abiding peace, happiness, and energy.” Nearly everyone can get pretty far up that spectrum. Nearly everyone can experience profound healing and become thoroughly Okay. It is your birthright.

A psychotechnology is anything that can alter your relationship with self, from mainstream talk therapy, to all kinds of meditation, to well-applied hallucinogens, to newfangled forms of therapy like IFS, etcetera.

There is no one “path,” although some traditions have clusters of practices that will make most sense taken together, just like each kind of cuisine contains an internal coherence of flavor and texture.

Find ways to bring more and more of yourself into loving awareness. Every detail of your being. The ones you like, and the ones you don’t. Especially the ones you don’t, especially the parts that most repulse you. You know, loving awareness—even if you haven’t heard the phrase before, you know what it is. Those moments of spacious, calm, thorough, tranquil connection with whatever portion of existence you’re currently exposed to, where nothing is being challenged or conceptualized, but rather is just allowed to appear, in radiant suchness, without resistance or fear. That variety of existential condition.

What it is like-Greater feelings of immersion in the world, sense of the sublime beauty of existence-Greater affection for other people, directly connected to less worrying about what they think of me-Less worrying about what type of shithead I am for not getting things done, more getting things done-Less guilt, more skillful action to repair things done wrong in the past-Easier time reaching deep meditative states, due to massive decrease in inner conflict-Everything more pleasantWhat it is not like-Mania—I am sleeping and eating and acting more or less normally, it’s just smoother and better-Lobotomization on a mood level, I am still aware of suffering in the world, and still feel sadness, it just seems less ‘personal,’ less like a threat-Lobotomization on a tactical level, being less critical of self doesn’t mean I can’t figure out what is in my self-interest-Self-absorption, I am more concerned than ever before with the well-being of others, both immediate and distant-Passivity, I feel more assertive than ever, just in different ways

A good chunk of the pain in your life, and a bunch of your maladaptive behavior, comes from conflict with the shadow, and your instinctual response—to engage more fiercely in this conflict—is exactly the opposite of what you need. If you want to move on with your life, you need to connect with and integrate your shadow or you will live in impotent inner struggle.

Stop trying to trick yourself. Understand that the maladaptive things you do satisfy your dark desires. “Having,” goes the book’s central saying, “is evidence of wanting.” Just understand why you have engineered your own despair, and admire the engineering. And then, as if by magic, you will change.If this seems confusing or unlikely or silly, that is fine. If this seems objectionable, that is also fine3. It’s just a narrative framework.

First, EK asks you to look at a situation in your life that happens, over and over again, that you don’t like.

Once your personal drama is in your mind, EK asks you to recall the sensations associated with this situation, and then try to enjoy and appreciate them.

If you have a big chunk of non-integrated shadow, what you have is a brittle self-conception. There are lots of parts of yourself that you’re constantly avoiding, and all sorts of things that happen to you that aren't supposed to. This requires vigilance. You’ve got to filter, erase, elide, and generally Photoshop your consciousness on an ongoing basis to make everything acceptable to your judgment.That filtration might have some effects on experience generally. Maybe if your mind is enforcing a heavy-handed narrative frame, some of the aesthetic properties of life go unnoticed. And maybe the complexities of other human beings are harder to perceive behind the wall of concepts you’re placing in front of them. If you could take that filter off, perhaps the world would look different, and your existence would feel smoother, more intuitive, less fragmented.

notionally, I was very self-aware. However, in truth I’d never really looked into the things I was really ashamed of—I’d just spent time mining the sort of foibles I could use as fuel for entertaining self-deprecation. In this way, I’d unintentionally been creating a semi-accurate ‘understanding of self’ that was, partially, a coping mechanism.

Like, it was so cool that I’d arranged a way to both slake my lust for affirmation and never be seen by anyone, thus remaining in safety. So ingenious how I’d permanently arranged the role of misunderstood artist for myself. It was fantastic how I could thus remain forever unknowable, unredeemable, distant, separate, but still special, praised, remarkable.

I don’t know that it’s literally true that my mind is composed of little characters with different agendas. But I’ve gotten a lot of mileage out of adopting this as a lens. Instead of identifying with my unpleasant thoughts/feelings (this is me and I hate it, I suck) or fighting them (this isn’t me and I reject it), I now try to understand them as emanations of parts of me, which I then engage with in a spirit of open-hearted curiosity.

I remembered being criticized for my poor hygiene, and, moreover, how almost every time attention was brought to my physical form, it meant that something bad was about to happen. And then I did the most cliched therapy thing of all: I gave that dirty little kid a hug and told him that it was okay. In practice, this felt like releasing tension. A healthy inner space was created between me and the dirty kid in my mind. That person wasn’t identical to me, I was not my history. Simultaneously, though, I didn’t need to reject that person, either.

Every time I’d have some sort of weird inner tension—which was often—I would try to introspect, talk to different parts of myself, try to bring myself into deeper and deeper harmony, accept whatever discordant bits of consciousness I would normally reject.

One thing about my wife is that she’s a shaman. When she sees other people in distress, she’s uncannily good at figuring out whatever frequency they’re on, and helping them surf it. This is doubly true when people are on psychedelics; she could be a legitimate psychedelic healer if she wanted that life path.So, as I spiraled out near the Lululemon, she comforted me, and asked me, gently, but firmly, “what made you want to do this today?” And I was like, I don’t know, I don’t know, I thought it would be fun. She did not buy this, and, after some more comforting, said, “Did you think that the affirmation would make you happy? Like having a lot of eyeballs on you would make you worthy of love?” I begrudgingly agreed with this line of questioning. And then she said, “what part of you needs that—can you find it for me?”

I felt unusually sure of myself. But there was still, like, stuff. Maybe twice a week I’d still think about some embarrassing moment from my past and grunt in pain. Occasionally I still caught myself frantically speculating about what I could do to ensure that I remained a lovable/interesting/worthy person.

at some point, 90% of my self-image had been repaired, and, at that point, my mind’s basic disposition changed from default self-suspicion to default self-acceptance.

I realized that perhaps the main effect of my self-loathing, in my life, had been to get in the way of how much love I could show other people. Before me, in my consciousness, in what felt like 50-foot-tall neon letters, blinked the question: DO YOU HAVE THE COURAGE TO BE AS LOVING AS YOU CAN POSSIBLY BE

through shadow work, I stopped denying large parts of myself and brought them into loving awareness. Then, I continued that work in finer detail with introspective techniques, bringing more little bits of my mind into loving awareness. Then, I attacked one of my psychological monsters with loving awareness on LSD. Then, I cleaned everything up with loving awareness on MDMA.

Repression isn’t some fanciful concept, it’s a simple consequence of psychological reward and reinforcement. Things you don’t like to think about, you think about less, and slowly they become distanced from your habitual thought patterns, until they almost never enter into your mind. Therefore, you can quite easily end up in a state where you say, “I love myself,” and what you mean is, “I love all the parts of myself that I routinely think about, but I might have some icky feelings about all that stuff that I’m not quite capable of looking at right now.” This is where, I think, a lot of people are stuck.

When we ask for Deep Okayness, we are asking for you to accept everything, wholeheartedly. It is a high bar to clear.

Gatekeepers could see themselves not only as talent hunters for their own organization, but also as managers of society’s collective supply of ambition. We could demand that they consider it a responsibility to waste as little of their applicants’ ambition as possible. That they strive to redirect and allocate that ambition wherever it is most needed.

In practice, there isn’t any single solution. Rejection is a facet of life, and everybody needs to figure out their own strategies to cope with it. The most I can offer is that it’s better when you’re aware of how it works. It isn’t enough to know, on an abstract level, that rejection is typically random and impersonal — but it helps.