There are many elements in the author's discussion of desire that are reminiscent of the Platonic ideas of eros and its two-fold nature. While I found the book interesting, the alternative interpretations of Buddhist stories or concepts at the beginning seemed to take more license than the author actually possessed. This is not to say that he is wrong, but rather his willingness to engage in interpretation of some texts seemed a bit brash. However, I took a great deal from his discussion about how eros–erotic desire–plays a central role in providing the impetus for obtaining deep knowledge of self, spirit, and the nature of our existence. Furthermore, his exposition on the otherness of the beloved is something that I attempted to articulate but failed to do so. Now, I can consider the articulation of romantic desire, as well as other desires, as more than an object to be pursued but also a being whole unto itself, with desires both for another and desires to be desired in a way that reveals it not as object but as subject. In being a subject, it is bound to change, as it too has the power to express desire. What this yields in practice, I believe, is the ability to be open in pursuit of what is desired to receiving the knowledge of the subject as the subject wishes to impart it. In pursuing one is drawn into receiving, and thus also becomes pursued. This is, in many ways, very similar to Plato's ladder of love, but it encompasses not just the lover's perspective but also the beloved. All this, however, act as tools not to get what we want, but to open the path to allow God to use our desires properly and direct our paths toward true and everlasting knowledge.