Josh Waitzkin

And one of the ways he frames this in the investment space when he's looking at high potential investors is he doesn't want to find people who have too specific an identity in the way that they relate to what they do, to make money, to invest, to whatever.

And one of the ways he frames this in the investment space when he's looking at high potential investors is he doesn't want to find people who have too specific an identity in the way that they relate to what they do, to make money, to invest, to whatever.

And one of the ways he frames this in the investment space when he's looking at high potential investors is he doesn't want to find people who have too specific an identity in the way that they relate to what they do, to make money, to invest, to whatever.

because there's something static in I am a X, Y, or Z, versus I am something more broad, which leads to one's relationship to dynamic quality, to rediscovery, to changing as the world changes. I think that this relates a little bit to what I was describing in terms of learning chess locally versus learning chess in a way that connects to all of life, which is so dynamic.

because there's something static in I am a X, Y, or Z, versus I am something more broad, which leads to one's relationship to dynamic quality, to rediscovery, to changing as the world changes. I think that this relates a little bit to what I was describing in terms of learning chess locally versus learning chess in a way that connects to all of life, which is so dynamic.

because there's something static in I am a X, Y, or Z, versus I am something more broad, which leads to one's relationship to dynamic quality, to rediscovery, to changing as the world changes. I think that this relates a little bit to what I was describing in terms of learning chess locally versus learning chess in a way that connects to all of life, which is so dynamic.

I spent many years studying Aryamaka Buddha's philosophy, and so I come from both a Western and Eastern perspective when I think about the question of ego. And I think that one of the things that happens in the West when we talk about East Asian philosophy is that we oversimplify it, and we create, we kind of polarize things.

I spent many years studying Aryamaka Buddha's philosophy, and so I come from both a Western and Eastern perspective when I think about the question of ego. And I think that one of the things that happens in the West when we talk about East Asian philosophy is that we oversimplify it, and we create, we kind of polarize things.

I spent many years studying Aryamaka Buddha's philosophy, and so I come from both a Western and Eastern perspective when I think about the question of ego. And I think that one of the things that happens in the West when we talk about East Asian philosophy is that we oversimplify it, and we create, we kind of polarize things.

And I think, so it's easy to, people talk so quickly about being egoless, right? Or say someone is low ego. And when they say they're low ego, they don't actually mean that they're low ego. They mean that they have a sound egoic structure.

And I think, so it's easy to, people talk so quickly about being egoless, right? Or say someone is low ego. And when they say they're low ego, they don't actually mean that they're low ego. They mean that they have a sound egoic structure.

And I think, so it's easy to, people talk so quickly about being egoless, right? Or say someone is low ego. And when they say they're low ego, they don't actually mean that they're low ego. They mean that they have a sound egoic structure.

Like they're not, like if they say they're low ego, they're usually saying that they are, they're not expressing insecurity all the time, which means that it's not that they have a low ego. It's that their ego is not like, is not fundamentally secure. Like there's not a rupture in the structure that's leaking all the time.

Like they're not, like if they say they're low ego, they're usually saying that they are, they're not expressing insecurity all the time, which means that it's not that they have a low ego. It's that their ego is not like, is not fundamentally secure. Like there's not a rupture in the structure that's leaking all the time.

Like they're not, like if they say they're low ego, they're usually saying that they are, they're not expressing insecurity all the time, which means that it's not that they have a low ego. It's that their ego is not like, is not fundamentally secure. Like there's not a rupture in the structure that's leaking all the time.

So the way I relate to ego from like a competitive perspective or from like a artistic perspective or a self-cultivation perspective is that I relate to it around dynamic versus static, constant exploration as opposed to being stuck in how one relates to old patterns.

So the way I relate to ego from like a competitive perspective or from like a artistic perspective or a self-cultivation perspective is that I relate to it around dynamic versus static, constant exploration as opposed to being stuck in how one relates to old patterns.

So the way I relate to ego from like a competitive perspective or from like a artistic perspective or a self-cultivation perspective is that I relate to it around dynamic versus static, constant exploration as opposed to being stuck in how one relates to old patterns.

I relate to understanding the emptiness of our egoic dynamics, understanding the non-absolute nature of our ego, the relational nature of things, the interconnectedness and the interdependence of all things. I think it's so easy to have an identity which we think is like, I am this. but we're not this. This doesn't exist out of relation to that.

I relate to understanding the emptiness of our egoic dynamics, understanding the non-absolute nature of our ego, the relational nature of things, the interconnectedness and the interdependence of all things. I think it's so easy to have an identity which we think is like, I am this. but we're not this. This doesn't exist out of relation to that.