Saturday, 12 May 2018

Seven Habits of Effective People


I was so glad to find out that the public schools here taught the Seven Habits of Success People. I read the book in my early twenties and up until then I thought success depended on how much money your family had, how ruthless and exploitive you were, who you knew and your competence. Steven Covey in his book help change my perspective and taught me that by developing his habits. I’ll improve my character and make me more successful. I can be ethically selfish and that instead of “nice guys finishing last” more often “nice guys finish first”. 



So here is a copy a paste of a summary of the Seven Habits of Effective People for a refresher from time to time.







Our character, basically, is a composite of our habits. Because they are consistent, often

unconscious patterns, habits constantly express our character and produce our effectiveness -

or our in effectiveness. In the words of Aristotle, “We are what we repeatedly do. Excellence,

then, is not an act, but a habit.”

I identify here seven habits shared by all truly effective people. Fortunately, for those of us not

born effective (no one is), these habits can be learned. Furthermore, the collective experience

of the ages shows us that acquiring them will give you the character to succeed.

Some years ago, I decided to read all the success literature published in the United States since

its beginning in 1776 - hundreds of books, articles, and essays on self-improvement and

popular psychology.

I noticed a startling thing: Almost all the writings that helped build our country in its first 150

years or so identified character as the foundation of success. The literature of what we might

call “The Character Ethic” helped Americans cultivate integrity, humility, fidelity, temperance,

courage, justice, patience, industry, and the Golden Rule. Benjamin Franklin’s autobiography is

a prime example.

Compared with the early success literature, the writings of the last 50 years seem superficial to

me - filled with social image consciousness, techniques, and quick fixes. There, the solutions

derive not from the Character Ethic, but the Personality Ethic:

Success is a function of public image, of attitudes and behaviors, of skills that lubricate the process

of human interaction. I don’t say these skills are unimportant. But they are secondary.

If there isn’t deep integrity and fundamental goodness behind what you do, the challenges of

life will cause true motives to surface, and human relationship failure will replace short-term

success. As Emerson once put it, “What you are shouts so loudly in my ears I cannot hear what

you say.”

Changing our habits to improve what we are can be a painful process. It must be motivated by

a higher purpose, and by the willingness to subordinate what you think you want now for

what you know you want later.

As you open the gates of change to give yourself new habits, be patient with yourself This is

not a quick fix. But I assure you that you will see immediate benefits. And if you see the whole

picture clearly, you’ll have the perseverance to see the process to its conclusion. Have faith -

it’s worth the effort. Remember what Thomas Paine said: “What we obtain too cheap, we

esteem too lightly; ‘tis dearness only which gives everything its value. Heaven knows how to

put a proper price upon its goods.”

Acquiring the seven habits of effectiveness takes us through the stages of character

development. Habits 1 through 3 make up the “private victory” - where we go from

dependence to independence by taking responsibility for our own lives. Acquiring habits 4

through 6 is our “public victory”: Once independent, we learn to be interdependent, to

succeed with other people. The seventh habit makes all the others possible - periodically

renewing ourselves in mind body, and spirit.

1HABIT ONE – BE PROACTIVE

You won’t find it in an ordinary dictionary, but the word is common now in management

literature:

Proactivity means that as human beings, we are responsible for our own lives.

If we think our lives are a function of our conditions, it is because we have, by conscious

decision or by default, chosen to empower those things to have control over us - we have let

ourselves become reactive. Reactive people are often affected by the weather, proactive

people carry their own weather with them.

Being proactive means recognizing our responsibility to make things happen. The people who

end up with the good jobs are those who seize the initiative to do whatever is necessary,

consistent with correct principles, to get the job done.

I worked with a group of people in the home- improvement industry. A heavy recession was

taking a toll on their business, and they were discouraged as we began the semin2r. The first

day, we talked about “What’s happening to us?” The basic answer was that they were laying

off their friends just to survive. The group finished their first day even more discouraged.

The second day, we talked about “What’s going to happen in the future?” They concluded

things were going to get worse before they improved. They were more depressed than ever.

On the third day, we focused on the proactive question, “What is our response?” In the

morning, we brainstormed practical ways of managing better and cutting costs; in the

afternoon, we talked about increasing market share. By concentrating on a few do-able things,

everyone was able to wrap up the meeting with a new spirit of excitement and hope, eager to

get back to work. We all had faced reality, and discovered we had the power to choose a

positive response.

You can find a clue to whether you now have the proactive habit by looking at how you speak.

Do you find yourself using these expressions?

That’s the way I am.” There’s nothing I can do about it.

He makes me so mad!” My emotional life is outside my control.

I have to do it.” I’m not free to choose my own actions.

For all of us, there are many things that concern us that we can’t do anything about, for now.

But there are also things we can do. Proactive people work on their circle of influence - the

people and things they can reach - and spend less energy on their much wider circle of

concern. By keeping their focus on their circle of influence, they actually extend its area.

As you become more proactive, you will make mistakes. While we choose our actions freely,

we cannot choose their consequences - which are governed by natural law, out in our circle of

concern. The proactive approach to a mistake is to acknowledge it instantly, correct it, and

learn from it. To delay, to deny the mistake, is to miss its lesson. “Success,” said IBM founder T.J.

Watson Sr., “is on the far side of failure.”

Try this exercise for 30 days:

1) Work only in your smaller circle of influence;

2) Make small commitments to yourself and others, and keep them;

3) Be a light, not a judge; be a model, not a critic; be the solution, not the problem.

If you stall to think some important problem in your life is “out there” somewhere, stop

yourself. That thought is the problem.

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HABIT TWO – BEGIN WITH THE END IN MIND

In your mind’s eye, see yourself going to the funeral of a loved one. As you walk into the

chapel, notice the flowers, the soft organ music. You see the faces of friends and family; you

feel the shared sorrow of losing, the joy of having known.

As you reach the front of the room and look inside the casket, you suddenly come face4o-face

with yourself. This is your funeral, three years from now. Take a seat and look down at the

program in your hand. The first speaker is from your extended family; the second is a close

friend; the third is an acquaintance from your business life; the fourth is from your church or

some community-service organization where you’ve worked.

What character would you like each of these speakers to have seen in you - what difference

would you like to have made in their lives?

The second habit of effectiveness is to begin with the end in mind. It means to know where

you’re going so as to understand where you are now, and take your next step in the right

direction. It’s ma7’ingly easy to get caught up in an activity trap in the busyness of life, to work

harder and harder at climbing the ladder of success only to discover it’s leaning against the

wrong wall. We may be very efficient by working frenetically and heedlessly, but we will be

effective only when we begin with the end result in mind.

The best way to start is to develop a personal mission statement. It describes what we want to

be (character) and to do (achievements). The following is from my friend Rolfe Kerr’s personal

mission statement:

Succeed at home first;

Seek and merit divine help;

Remember the people involved;

Develop one new proficiency a year,

Hustle while you wait;

Keep a sense of humor.

You could call a personal mission statement a sort of written constitution - its power lies in the

fact that it’s fundamentally changeless. The key to living with change is retaining a sense of

who you are and what you value.

Start developing your mission statement, like Kerr’s, from a core of principles. I mention this

because all of us are drawn away from real effective ness when we make our center something

other than our principles.

Thriving on change requires a core of changeless values.

Being spouse centered might seem natural and proper. But experience tells a different story.

Over the years, I have been called on to help many troubled marriages; the complete

emotional dependence that goes with being spouse centered often makes both partners so

vulnerable to each other’s moods that they become resentful.

The self-esteem of someone money centered can’t weather the ups and downs of economic

life; money-centered people often put aside family or other priorities, assuming everyone will

understand that economic demands come first. They don’t always, and we can damage our

most important relationships by thinking that they do.

Being pleasure centered cheats one of lasting satisfactions. Too much time spent at leisure, on

the paths of least resistance, insure that our mind and spirit become lethargic, and our heart

unfulfilled.

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We want to center our lives on correct principles. Unlike other centers based on people and

things subject to frequent change, correct principles don’t change. We can depend on them.

Your mission statement may take you some weeks to write, from first draft to final form; it’s a

concise expression of your innermost values and directions. Even then, you will want to review

it regularly and make minor changes as the years bring new insights. Be guided by Vicktor

Frankl, who says we detect rather than invent our mission in life:

“Everyone has his own specific vocation in life

Therein he cannot be replaced, nor can his life be repeated.”

Organizations need mission statements. So do families, so that they do not simply lurch from

emotional crisis to crisis - but instead know they have principles that will support them. The

key is to have each member of the group contribute ideas and words to the final product That

contribution alone generates real commitment.

HABIT THREE – PUT FIRST THINGS FIRST

Question: What one thing could you do - which you aren’t doing now - that If you did it regularly,

would make a tremendous difference in your business or personal life?

The next habit involves self-leadership and self-management: putting first things first. Leader

ship decides what the “first things” are, and management is the discipline of carrying out your

program.

As Peter Drucker has pointed out, the expression “time management” is something of a

misnomer: We have a constant amount of time, no matter what we do; the challenge we face

is to manage ourselves. To be an effective manager of yourself, you must organize and

execute around priorities.

We don’t manage time. We can only I manage ourselves.

Instead of trying to fit all the things of our lives into the time allotted, as many timemanagement

plans do, our focus here is on enhancing relationships and achieving results.

We all face the same dilemma. We are caught between the urgent and the important.

Something urgent requires immediate attention, it’s usually visible, it presses on us, but may

not have any bearing on our long-term goals. Important things, on the other hand, have to do

with results - they contribute to our mission, our values, our high- priority goals. We react to

urgent matters; we often must act to take care of important matters, even as urgent things

scream for our attention.

People get “harried” away from their real goals and values by subordinating the important to

the urgent; some are beaten up by problems (in quadrants I and HI on the “Time-Management

Matrix”) all day, every day. Their only relief is in escaping once in a while to the calm waters of

quadrant IV.

To paraphrase Drucker again, effective people don't solve problems - they pursue

opportunities. They feed opportunities and starve problems. They have genuine quadrant I

emergencies, but by thinking and acting preventively, they keep their number down.

With the time-management quadrants in mind, consider the question you answered at the

beginning of this section. What quadrant do your answers fit in? My guess is quadrant H:

deeply important, but not urgent And because they aren’t urgent, you don’t do them.

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I put a group of shopping-center managers through the same exercise. The thing they said

would make a tremendous difference was to build helpful personal relationships with their

tenants - the owners of the stores inside the center - a quadrant II activity.

We did an analysis of how much time they spent on that activity. It was less than 5 percent of

their time. They had good reasons: urgent problems, one after the other. Reports, meetings,

calls, interruptions. Quadrant I consumed them. The only time they did spend with store

managers was filled with negative energy: when they had to collect money or correct

advertising practices that were out-of-line.

The owners decided to be proactive. They resolved to spend one-third of their time improving

their relationships with tenants. I worked with the organi7 a year and a half, and saw their time

spent with tenants climb to 20 percent They became listeners and consultants to their tenants.

The effect was profound. Tenants were thrilled with the new ideas and skills the owners

brought them. Sales in the stores climbed, and so did revenues from the leases.

Quadrant II activities are very powerful, because they are closely tied to results. Your

effectiveness will increase dramatically with a small increase in those activities; your crises will

be fewer and smaller.

To say “yes” to important things requires you to learn to say no to other activities, some of

them urgent Keep in mind that you are always saying “no” to something. If it isn’t to the

urgent things in your life, it’s probably to the more fundamental, important things.

To pursue quadrant II:

Identify your key roles: business, family, church - whatever comes to mind as

important. Think of those you will act in for the coming week.

Think of two or three important results you feel you should accomplish in each role

during the next seven days. At least some of these goals should be quadrant II

activities.

Look at the week ahead with your goals in mind, and block out the time each day to

achieve them. Once your key goals are in place, look how much time you have left for

everything else! How well you succeed skill depend on how resilient and determined

you are at defending your most important priorities.

HABIT FOUR – SEEK TO UNDERSTAND, THEN BE UNDERSTOOD

The most important word to know in mastering this habit is “listen.” Listen to your colleagues,

family, friends, customers - but not with intent to reply, to convince, to manipulate. Listen

simply to understand, to see how the other party sees things.

The skill to develop here is empathy. Empathy is not sympathy. Sympathy is a form of

agreement, a judgment. The essence of empathic listening is not that you agree with

someone; it’s that you fully understand him, emotionally and intellectually.

Empathic listening is with the ears, eyes, and heart - for feeling, for meaning.

It’s powerful because it gives you accurate data to work with, instead of projecting and

assuming your own thoughts and motives. You can only work with someone productively and

make an appropriate deposit in your Emotional Bank Account with him if you understand

what really matters most to him.

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If the air were suddenly sucked out of the room you’re in, your interest in this article would

wane quickly, wouldn’t it? With survival at stake, you wouldn’t care about anything except

getting air.

Empathic listening can be a powerful emotional deposit in itself, because it provides the

speaker with psychological air. When that need is met, you can work on your agreement in an

atmosphere of trust.

On the second day of a seminar in Chicago, a commercial real estate broker burst in to tell me

what had happened the night before, after class. After six months of hard work, he’d nearly

closed a big deal; then at the last minute, the clients seemed to lose interest. Another agent

with another deal was brought in, and they were ready to take the second deal instead.

The broker didn’t know what to do; he’d put all his effort into this one deal, and now it was

fizzling. He’d tried his last sales technique; then he just asked them to their decision. But they

wanted to get it over with.

So he went for broke and said to his counter part, “Let me see if I really understand what your

position is and what your concerns about my offer are.” As he started to put himself in the

man’s shoes and describe what he saw, the man opened up to him. In the middle of their

conversation, the man stood up, walked over to the phone, and dialed his wife. As he was

waiting for her to pick up, he explained, “You’ve got the deal.”

The broker had given him psychological air just when he needed it. It shows that when other

things are relatively equal, the human dynamic is more important than the technical

dimensions of the deal.

HABIT FIVE – THINK “WIN/WIN”

Once we’ve mastered the first three habits, we’re ready to move from the “private victory” to

the “public victory.” Self and self-discipline are the foundation of good relationships s others.

We all know what a financial bank account is. If we make de is in it, money will be there for us

to withdraw when we need it. The Emotional Bank Account is a metaphor that describes the

amount of trust that’s been built up in a personal relationship. If into an account with you

through courtesy, kindness, honesty, and keeping my commitments to you, I build up a

reserve. Your trust for me becomes higher, and I can call on it III need to; I can even make

mistakes, and that trust level will compensate for it. Communication is easy, instant, and

effective.

But if I have a habit of showing discourtesy, disrespect, cutting you off, overreacting, betraying

your trust, or threatening you, my account gets overdrawn. The trust level is low; what

flexibility do I have?

None. I am walking on mine fields. I’m politicking; I have to measure every word. Many

organizations and many marriages are like this.

The fourth habit, “Think win/win,” entails making an important deposit in another person’s

Emotional Bank Account: finding a way both of you can benefit by your interaction. All the

other possibilities - win/lose (I win, you lose), lose/win (I lose, you win), and lose/lose - are

ineffective, either in the short term or the long term.

The best way to approach Win/Win dealing is to remember that it (like all agreements)

embodies a caveat: The complete description is “Win/win - or no deal.” Your attitude should

be, “I want to win, and I want you to win, If we can’t hammer something out under those

conditions, let’s agree that we won’t make a deal this time. Maybe we’ll make one in the

future.”

The president of a computer software company told me of the time he’d signed a five-year

contract to supply software to a bank. The bank president was enthusiastic about the deal, but

his people weren’t A month later, the bank changed presidents.

The new president came to the software company president and said, “I am uncomfortable

with these software conversions. My people are unhappy, and I have a mess on my hands.”

The computer company was already in financial trouble at the time. It had every legal right to

enforce its contract. But the software company president responded: “We have a contract. But

we understand you’re not happy about it. We’ll return your contract and your deposit, and if

you’re ever looking for a software solution in the future, come back and see us.” He walked

away from an $84,000 contract. It might look like financial suicide, but he figured he didn’t

want to create an unhappy customer, and his attention to principle would pay off somehow.

Three months later, the new president called back. He was ready to put in a new software

system. They signed a contract for $240,000.

If a deal hurts them, it will hurt you.

Using the paradigm of Win/Win requires three traits:

Integrity - We define integrity as the value we place on ourselves: We need to be selfaware,

possessed of an independent will. We make and keep meaningful promises and

commitments to our selves and others.

Maturity - This is the balance between courage and consideration. Simply put, you

must have enough empathy and goodwill to work for a win for your counterpart, and

enough courage to make a win for yourself.

Abundance Mentality - You must know and believe that there is plenty out there for

everybody. Many people don’t: They think that to succeed themselves, others must

fail. They harbor secret hopes that other people must suffer misfortune - not terrible

misfortune, but acceptable misfortune that Will keep them in their place. The

Abundance Mentality recognizes that possibilities for growth and success are

potentially limitless, and sees in others the opportunity to complement its own

strengths.

Win/win is a powerful management tool. Drucker recommends using the “manager’s letter” to

define the performance agreement between boss and employee. Alter a thorough discussion

of expectations, guidelines, and resources, the employee writes a letter to the manager

summarizing the discussion and setting the date for the following review.

With the agreement in place, the employee can manage himself within the framework of the

agreement. The manager becomes like the pace car at an auto race: He gets things going and

gets out of the way. His job from then on is to remove the oil spills. When the boss becomes

the first assistant to each subordinate, he increases his span of control. Entire levels of

administration can be eliminated, and he can double or triple his managerial leverage.

I once consulted for a company that wanted me to train their retail people in human relations:

They said the employees on the selling floor were rude. I went to their stores, and indeed, the

sales help were rude. I wondered why.

“Look, we’re on top of the problem,” the company president said. “The department heads are

out there setting a great example: Their job is two- thirds selling and one-third management.

They’re outselling everyone. Just train the sales help to sell, too.”

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But I went back to the store for more data. It turned out that managers (who got sales

commissions) were sending the sales help into the back to take care of cleaning and inventory,

stepping behind the cash register and “creaming” every sale, except during the store’s most

frantic periods. That’s why they were outselling their employees.

We replaced that win/lose compensation system with win/win: We changed the rules so that

managers only made money when the sales staff made money. The sales clerks’ attitude

problem disappeared overnight.

HABIT SIX – SYNERGIZE

When Winston Churchill was called to lead Great Britain’s war effort, he remarked that all his

life had prepared him for this hour.

In a similar sense, the exercise of all the other habits prepares us for the habit of synergy.

Properly understood, synergy is the highest activity of life. Through it, we create new,

untapped alternatives - things that didn’t yet exist. We unleash people’s greatest powers. We

make a whole greater than the sum of its parts.

The creative process is also terrifying, because you don’t know exactly what’s going to happen

or where it’s going to lead. You leave the comfort zone of base camp and confront an entirely

new and unknown wilderness. You become a pathfinder.

The basis of synergy is that two people can disagree, and both can be right. It’s not logical. It’s

psychological. I was hired to lead discussion at the annual two-day planning meeting for top

executives of a big insurance company. The usual pattern was to discuss major issues chosen

through a questionnaire. Past meetings had been generally respectful exchanges, and on

occasion they deteriorated into win/lose ego battles. They were usually predictable and

boring.

I convinced them to commission several executives to write anonymous “white papers,” which

were passed out to all the executives ahead of time, so they could immerse themselves in the

differing points of view.

By removing both the need to be polite (and uncreative) and the threat of other egos (since

the papers were anonymous), the release of creative

energy was incredible. The executives generated new ideas and insights, and quickly made all

the white papers obsolete. Most interesting a new, common vision for the company and its

mission began to form before our eyes.

Once people have experienced real synergy, they are never quite the same again. They know

that the possibility of such mind-expanding adventures always exists. The device that opens

us to synergy’s power depends on all the habits of effectiveness at once, requiring confidence,

integrity, and empathy. It’s all embodied in one crucial ability: to value and exploit the mental,

emotional, and psychological differences between people.

Once people have been through synergy, they’re not the same.

7HABIT SEVEN – SHARPEN THE SAW

Suppose you come upon a man in the woods feverishly sawing down a tree.

“You look exhausted!” you exclaim. “How long have you been at it?”

“Over five hours,” he replies, “and I am beat. This is hard.”

“Maybe you could take a break for a few minutes an sharpen that saw. Then the work would

go faster.”

“No time,” the man says emphatically. “I’m too busy sawing.”

Habit seven is taking time to sharpen the saw (you’re the saw). It’s the habit that makes all the

others possible.

To sharpen the saw means renewing ourselves, in all four aspects of our natures:

Physical - exercise, nutrition, stress management;

Mental - reading, visualizing, planning, writing;

Social/Emotional - service, empathy, synergy, security;

Spiritual - spiritual reading, study, and meditation;

To exercise in all these necessary dimensions, we must be proactive. No one can do it for us or

make it urgent for us; it is a quadrant IV activity.

For instance, exercise is a typical, high- leverage, quadrant II activity that most of us don’t do

consistently enough.

We think we don’t have time to exercise. What distorted thinking! We don’t have time not to.

We’re talking about three to six hours a week. That’s a drop in the bucket compared with the

enormous, beneficial impact on the other 162-plus hours in the week. Be proactive. If it’s

mining on the morning you’ve scheduled to jog, do it anyway. “Oh good!” you’ll cry. “It’s

raining! I get to develop my willpower as well as my body.”

Reading for your work and planning require their own allotment of quadrant II time; and you

obviously must be wise enough not to “sacrifice” much for your profession that you neglect

your family, friends, and community.

Taking care of your spiritual dimension renews your core, your center, your commitment to all

your principles. People do this in a variety of ways. Some meditate on the scriptures. Others

immerse themselves in great literature or music, or commune with nature.

To become strong, renew the spirit.

In a story called “The Turn of the Tide,” Arthur Gordon describes a time when he found his

world stale and flat. His enthusiasm for life waned, and he was getting worse daily.

A medical doctor found nothing physically wrong with him, but said he might be able to help

if Gordon could follow his instructions for one day. He was to spend the next day in the place

where he’d been happiest as a child. He was not to talk to anyone, nor to read, write, or listen

to the radio. The doctor then wrote out four prescriptions and told him to open one at 9a.m.,

noon, 3 p.m., and 6 p.m.

The next morning, Gordon went to the beach. His first prescription said only this: “Listen

carefully.” It seemed insane to listen to waves for three hours. But he did it - and began to hear

more and more sounds that weren’t obvious at first. He began to think of lessons he’d learned

as a child from the sea: patience, respect for the interdependence of things. He felt a growing

peace.

The noon prescription read, “Try reaching back.” To what? He thought of the joyful times of his

childhood, and felt a growing warmth inside.

The 3 p.m. message threw some cold water on him: “Examine your motives.” At first, he was

defensive. Of course he wanted success, fame, security - he could justify them all. But then it

occurred to him that these motives weren’t good enough, and that fact was making him

stagnant. “It makes no difference,” he wrote later, “whether you are a mailman, a hairdresser, a

housewife - whatever. As long as you feel you are serving others, you do the job well. When

you are concerned only with helping yourself you do it less well - a law as inexorable as

gravity.”

When 6 p.m. came, the final prescription didn’t take long to fill: “Write your worries on the

sand.” He knelt and wrote several words with a piece of broken shell; then he turned and

walked away. He didn’t look back; he knew the tide would come in.

From

Wednesday, 7 March 2018

Thus Spoke Zarathustra

Zarathustra's Prologue

Thus Spoke Zarathustra is the most profound book I have ever read, and I have read it over a dozen times. In audio format I listen to the prologue before I go to sleep most nights. My children have heard the prologue and often request it before they go to sleep. It is for them I decided to write this to elaborate and explain some of the ideas found in Thus Spoke Zarathustra, and how they can be applied. I also thought it would a good exercise for me as well. Thus Spoke Zarathustra is profound and thought provoking, but it is also extremely easy to misunderstand.
Zarathustra had spent 10 years in the mountains to isolate himself from society, so he could learn about life and gain wisdom. The view from above which living atop mountains provides gives Zarathustra a sense of the ‘bigger picture’, and a understanding our role as humans in the wider role as living things. Zarathustra has achieved something psychological that can improve our experience of life. Something he wants to teach humanity. This Psychological discovery can make the wise joyous in their folly and the poor happy in their riches. It is the greatest happiness without envy. Zarathustra then begins his down going, abandoning his view from above and once again becoming a human.

Zarathustra descends the mountain and upon entering the forest he meets up with the saint of the forest.   Inspired by a love of god and not humanity the saint entered the forest to praise god. Zarathustra explains that he cares for humanity and he wishes to share his gift (psychological discovery) to humanity. The saint advises that what humanity really desires is someone to make their lives easier and assume their responsibilities. Zarathustra explains that he is not “poor enough for that” suggesting that if struggle and responsibility are deprived, so are the growth opportunities struggle and responsibility provide. When the saint inquiries about the gift he has for humanity Zarathustra opts not to share it with him. Zarathustra was enjoying his time with the Saint and didn’t want to ruin it by exposing the bankruptcy of the saints beliefs and ruin the saints chosen purpose in life. When they depart Zarathustra is surprised that the saint did not know that “God is Dead”. God is Dead means that science has undermined the belief in God to the point that its ideals has also become undermined. Without a god to set our life purpose for us, we must now set our own life purpose.

Zarathustra soon finds himself at the nearest town to the forest. He addresses some people assembled in the marketplace waiting to see a tightrope walker. Here he announces his doctrine of the Ubermensch (superhuman). He explains that humanity should embrace continuous and gradual improvement to survivability. Everything alive is a product of gradual improvement over many generations. Living a top the mountains among the animals has taught Zarathustra that all beings seek to improve their survivability. Would you rather impair your survivability? Many generations ago our ancestors were like the apes. Apes have medicine they can collect a type of leaf to treat parasites, they can make a poultice for a wound. Apes have engineering they can make a shelter, they can make a fishing tool for termites. Apes have a military they form patrols to defend their territory and seek out weaknesses in their rivals. Humanities preschoolers surpass apes in intellectual ability before they enter preschool. Humanity has vaccines, space stations, and can render the apes extinct. Apes are on one end of the continuum of survivability (the bridge) humanity is in the middle. The descendants of humanity the Ubermensch is on the other end of the continuum. The gulf of ability that spans humanity and the apes spans humanity and the Ubermensch. If humanity has vaccines the Ubermensch is immortal. If humanity has space stations then the Ubermensch can travel interstellar space.
Our ancestors over the generations made their way from worm to human. Once our ancestors were apes and in many ways we behave just as our ancestors behave.
Even the wisest people behave in ways that contribute to their future survival and in ways that sabotage it.This is because our purposes in life are often chosen despite its contributions to our future survival.
Zarathustra then begins to teach the Doctrine of the Ubermensch. He teaches we should “Remain True to Earth” meaning that this life is our only life and that there is no afterlife. We should also not believe those trying to convince of supernatural hopes. There is only the natural world and those phenomena we have yet not been able to explain. It is governed by the laws and forces of nature. It is philosophical naturalism. When you disregard the principles that make life possible , depending on the degree you are hastening your own stagnation and decay
Blasphemy against God used to be the greatest blasphemy, but it is no longer blasphemy. To believe in supernatural causes is the greatest blasphemy. To believe unverified and unfalsifiable information is the dreadfulest sin.
Our ancestors often found life hard and difficult to understand. The problem of survival was a perennial problem and mostly unsolvable. They imagined a solution that seems to solve the problem survival. Our ancestors invented the immortal soul. If you behave appropriately and achieve salvation part of us can survive indefinitely and requires no physical maintenance. By setting your goal towards salvation you are not actively contributing to your future survivability. This is a self-complacency, the opposite of actively contributing to your future survivability. The goals involved in achieving salvation are not the same goals which will achieve your biological imperatives.
The greatest thing one can experience. Greatest, because it is the beginning of the process of setting your life purpose to be in sync with reality. It is the hour of great contempt. It is when you begin to take stock of your conception of happiness, virtue, justice and compassion and realize that it serves superfluous and superficial purposes and may actually be sabotaging our potential.

This is why Zarathustra teaches the Ubermensch. By making the Ubermensch our goal we can reorient our happiness, virtue, justice and compassion towards this consciously chosen goal. You would be contributing to something greater than yourself, you would be contributing to the greater potential of your great grandchildren. The townspeople seem to misunderstand Zarathustra and mistake his doctrine as an introduction to a tight-rope walker they were expecting to see.
Humanity is distinguished from other animals by its level of sapience. Humanity is on a continuum between animals and the Ubermensch. Humanity is not the apotheosis of living things, but an intermediate generation leading to a generation containing the Ubermensch. Contemporary humans should be judged according to their commitment to honest/authentic and  continuous self improvement. Improvement in terms of competence to cope with the challenges of life. They should also be judged by how they create value, value in terms of how they contribute to future generations in terms of their competence to cope with the challenges of life.

Zarathustra realizes that he is not the mouth for the towns people's ears. They seem reluctant to consider anything that contradicts their cultural narrative. They believe their culture is rooted in reality itself, even though they have made no effort to quantify and verify that claim. Zarathustra decides to change his approach with the townspeople. If the townspeople are not interested in continuous self improvement, then Zarathustra will show them the inevitable product of continuous complacency. Zarathustra shows them the Last Human. If we procrastinate on setting the Ubermensch as our goal the prevailing ideologies of equality of outcome and utilitarianism will slowly reduce people to the lowest common denominator. No one will be allowed or would want to strive for more competence or happiness than anyone else. If you perform better than average , then you will be brought back down to the average. As the average drops all above are brought down until the lowest common denominator. Humanity would have lost the competitive spirit which drives personal growth and improvement so that only the Last Human would exist.

Once everyone is equal in abilities and happiness the cultural crab mentality, eliminates all the sources of happiness that are results of achievement and competition. Happiness will have to be reinvented as the elimination of the uncomfortable, offensive and stressful. Last Human is tame and domesticated and has eliminated most growth opportunities in the name of pleasure, comfort and inclusiveness.
No one is relatively rich or poor because the envy of the average is to uncomfortable. Everyone values the same, everyone speaks the same correct speech. To do otherwise would offend them.
Without anything worthwhile to strive for they fill their lives with simple pleasures. They eat food according to its taste and not according to its health benefits. Instead of creating value through work they take trips to relax and shop. They are consumers of the superficial and superfluous pleasures, and they believe that that is what happiness is. The happiness resulting from achieving something no longer exists.

While Zarathustra’s approach was to present the Last Human in the hopes the townspeople would want to avoid the long term effects of continuous complacency and emergence of the Last Humanity which would no longer have the desire to improve or compete. The townspeople conversely prefered the Last Human as their ideal.  To save themselves the effort of continuous improvement the townspeople would rather be subjects of an Ubermensch than be an Ubermensch themselves. Due to their collective/herd mentality and lacking a individuated/individualistic mentality the townspeople  didn’t seem capable of conceiving an Ubermensch as anything other than a dictator. To them the Ubermensch was the first goat in a herd of goats. Zarathustra realizes that his perspective has evolved during his time in the mountains and with the animals. He can see the whole forest while the townspeople are missing the forest for the trees. The townspeople have only regard for themselves while Zarathustra has regard for the wellbeing of the generations to come.

Just then, a tightrope walker begins walking between two towers in the town. A jester comes out behind him, following him, and mocking him for being so awkward and moving so slowly. Suddenly, the jester jumps right over the tightrope walker, upsetting him and making him fall to the ground. Zarathustra approaches the dying man, and allays his fear of damnation by explaining that there is no devil and no hell. But then, the tightrope walker suggests that his life has been meaningless and that he has been a mere beast. Not at all, Zarathustra suggests to the dying man: "You have made danger your vocation; there is nothing contemptible in that." It is necessary to leave your comfort zone for personal growth to happen.
That night, Zarathustra leaves town with the dead tightrope walker to bury him in the countryside. A poor day of fishing, he muses metaphorically: he has caught no men, but only a corpse. On his way out, the jester approaches him and warns him to leave. The jester says that Zarathustra is disliked here by the politically correct, and by the believers in the ideology. Only because Zarathustra isn't taken seriously is he allowed to live. Challenging values and narratives causes stress in the form of a cognitive dissonance, which others will try to actively suppress.
Outside the city, Zarathustra encounters a hermit, who insists on feeding both him and the corpse. After that, Zarathustra goes to sleep. He reawakens with the conviction that he must give up preaching to the masses, and seek out like- minded companions to join him. Rather than be a shepherd, who leads the herd, he must lure people away from the herd. The politically correct, and the believers in the ideology will hate him even more for this, for he will appear to be a lawbreaker and a breaker of the table of values. However, Zarathustra believes this breaking of laws and values will be a glorious act of creation.