In the last chapter of the book, the author suggest that “toward the end of your time in the cocoon, you begin to see ripples in the Universal ocean, movement in the ‘Earth Environment’ template; and sometimes it’s fun to speculate – in a general sort of way – where those ripples might be heading. I’m seeing a couple ripples I want to focus on for a few minutes before I end this book, simply because I find some of this stuff fascinating.”

“The first ripple I see is that the drama and conflict and pain and suffering and war and violence and hardship in the 'Earth Environment' template are actually increasing across the world, despite – or perhaps, as explained in Chapter Eighteen, in part as a result of – the resistance of more and more 'peaceworkers.' Some of the 'developed' countries haven’t been so hard hit yet, but they will be as the global economic system becomes more chaotic. It seems like every day the news is full of more deaths from war and violence, and from natural disasters as well. More people are out of work around the world, more barely living from hand to mouth, more losing their homes, more with no idea how they or their families will survive. More economies are failing, more governments are collapsing or being challenged, and more theories of everything are falling by the wayside. For me, however, this is not a 'bad' thing at all.”

“Ripple #2, going in the opposite direction, is that there are also signs more and more Players are waking up from their dreamstate, or at least waking up within their dreamstate. Now the interesting question is: What if a large number of Players were to leave the movie theater; make their way through their cocoon; let go of their judgments, beliefs, opinions, and fears; and were able to perceive this new frequency range? What effect would that have on the 'Earth Environment' template in The Field – the one the Infinite I’s use when creating holographic experiences for their Players?”

In Chapter 35, the author uses a lot of quotes from U.G. Krishnamurti (no relationship to J. Krishnamurti), as an example of the way other scouts talk about the transformation into a butterfly. For instance…

“People call me an ‘enlightened man’ – I detest that term – they can’t find any other word to describe the way I am functioning. At the same time, I point out that there is no such thing as enlightenment at all. I say that because all my life I’ve searched and wanted to be an enlightened man, and I discovered that there is no such thing as enlightenment at all, and so the question whether a particular person is enlightened or not doesn’t arise. I don’t give a hoot for a sixth-century-BC Buddha, let alone all the other claimants we have in our midst. They are a bunch of exploiters, thriving on the gullibility of the people.”

“The holy men are all phonies – they are telling me only what is there in the books. That I can read – ‘Do the same again and again’ – that I don’t want. Experiences I don’t want. They are trying to share an experience with me. I’m not interested in experience. As far as experience goes, for me there is no difference between the religious experience and the sex experience or any other experience; the religious experience is like any other experience. I am not interested in experiencing Brahman; I am not interested in experiencing reality; I am not interested in experiencing truth. They might help others; but they cannot help me. I’m not interested in doing more of the same; what I have done is enough.”

In Chapter 33, the author explains why he cannot recommend the work of Robert Scheinfeld, even though he credits Scheinfeld with providing him with a lot of pieces of the puzzle. But, the author says, he met Scheinfeld on the road and killed him.

In Chapter 34, the author uses extensive quotes from the Enlightenment Trilogy of Jed McKenna as an example of another scout who the author believes “– whoever he really was – was totally authentic. He had to have actually experienced what he was writing about or he couldn’t use those words and describe his condition so perfectly. I knew here was a man – another scout – who stood in full view of the Pacific Ocean; and he was expressing the very same thoughts and feelings I have come to know can only be thought and felt when one has reached this point along the journey.”

Chapter 31 begins with the question: "You’ve been pretty hard on the ego throughout this book. Isn’t that a judgment in itself?" The author explains that "we have assigned the ego a lot of power during the first half of the Human Game, and we have rewarded it time and time again for the good job it has done, to the point that it seems to have taken on a life of its own. But we should not make the mistake of judging or blaming the ego, or view the transformation into a butterfly as an all-out war with the ego. After all, the ego is simply another piece of the hologram that isn’t real, but only looks and feels real; and it has played its part perfectly in our holographic experiences just like anything and anyone else we have encountered while playing the Human Game."

In Chapter 32, the author tackles the very difficult question of Compassion. "This whole model seems to me a very selfish way to live. Where’s your heart? Where’s your compassion for the pain and suffering of others?"

The author responds that the concept of Compassion, by definition, "belongs in the first half of the Human Game, inside the movie theater, and not in the second half. Why? What’s “wrong” with compassion? Nothing is “wrong.” That would be a judgment. But compassion as it is defined (and practiced) automatically leads a Player to judge the experiences of someone else as “bad” or “wrong,” to think they have the power to change that person’s reality, and to entertain the wish to do so; and none of that is possible or appropriate in the second half of the Human Game. It also inevitably leads the Player who’s trying to be compassionate into frustration, sadness, and sometimes even despair; or, in other words, it leads further into limitation and restriction."

In the second part of Chapter 30 dealing with the question of Money, the author further explains why fads like “The Secret” and the “Law of Attraction” don’t work for most people most of the time, and end up making us feel even more deficient and defective when we fail to manifest what we want. “Despite what the ego would like us to believe – that we have the power to create a motorcycle, for example, or money, or a house, or anything because of something we, as a Player, did – this is one of those beliefs inside the movie theater that can only lead further into limitation. By design, it’s important the Player misassign the true source of its experiences in the first half or the illusion would be broken and the Game would be up.”

Instead, the author suggests “It’s really pretty simple… if my Infinite I wants me to have an experience, it will give me all the money needed for that experience. If I, as the Player, think I want to have an experience, but my Infinite I disagrees with me, the money won’t be available no matter what I might try to make happen. You can’t get any simpler than that!”

"There’s only one thing I can guarantee you, based on my own experience and the results of testing and challenging this model: Once you’ve processed your judgments, beliefs, opinions, and fears about money, your Infinite I will have a much easier job getting the money to you to follow your excitement; and you will grow to trust your Infinite I completely that it will provide all the money you need to have the experiences it wants."

Chapter 30, dealing with the question of Money, is divided into two episodes. In this first part, explaining that “I have an unlimited supply of money to have whatever holographic experience comes up for me in each moment; and so do you, although you don’t realize it yet. But I don’t ‘make money.’ No one makes money. We only think we do. That’s part of the illusion inside the movie theater.”

He then goes into detail about all the false beliefs people have about money that determine how much and in what way they are able to accept money coming into their holograms. “They are all beliefs people have about money, ‘stories’ they make up to explain why they think they don’t have enough money, or can’t make more money, or in many ways feel like they are a victim of the ‘money game.’ Repeat: All of these beliefs are false in a holographic universe, which should be expected since they were all formed while inside the movie theater. So the first thing to understand about money is that it is created by your Infinite I, and if your Infinite I wants you to have any particular holographic experience, it will have to provide all the money you need to have that experience as well.”

In Chapter 27, the author admits that he believed in past lives for about 50 years, but had to change that belief in light of the holographic universe model, since time does not actually exist and a “past” life is not possible. He explains about parallel universes and the Many-World Interpretation of quantum physics.

In Chapter 28, the author looks at the questions of Karma and “Cause and Effect.” “In truth, the “law of cause and effect” is nothing more than a belief system, and, like space and time, is a function of the hologram and is therefore not real. Remember that “believing is seeing;” so if you believe in the “law of cause and effect,” you will see it in action all around you. But what if you don’t believe in the “law of cause and effect? A Course in Miracles says, ‘This is a course in cause and not effect.’”

In Chapter 29, dealing with the question of “Trust,” the author suggests that “All trust begins with trusting your own Infinite I.”

In Chapter 24, the question is, “If we don’t share one big common hologram, how can you and I go out at night and see the same stars, or watch the same movie, or see the same people? How could someone else agree with me so much on what we call “reality” unless we were actually seeing the same thing?” To which the author suggests there is an “Earth Environment” template in The Field which Infinite Is use to create the holographic experiences for their Players.

In Chapter 25, the author explains why the now-popular New-Age saying, “We Are All One,” cannot be true in a holographic universe, based on the most recent brain research. “There is even one philosophy that believes the idea “we are all one” is a kind of hypnotic implant that is finally coming to the surface to be seen as an error and cleared away.”

In Chapter 26, the author suggests that an Infinite I might have more than one Player representing it in the Human Game. “Why not? An Infinite I is not limited to the number of Players it can have in the Human Game, even simultaneously. Perhaps your wife, or your husband, or your children, or your best friend, or your worst enemy, is another Player from the same Infinite I. Won’t we all be surprised to find out one day?!”

Part Three is a section with Questions and Answers.

For example, to the question of whether or not we all live in one big, common hologram, the author suggests in Chapter 22 that "each individual human brain receives and translates its own separate hologram downloaded by its own Infinite I from The Field. This, of course, is inherent in the truth “you create your own reality,” if we would just pay attention to what those words really say and mean."

In Chapter 23 the author deals with the question of "other people" who appear in our individaul holograms....

"I take the viewpoint that the “other people” I meet in my holographic experiences who play any kind of significant role in my life are Players in their own right, with their own self-consciousness, who have agreed to play a role and read a script for me and either reflect something I think or feel about myself, give me the gift of information or insight, or set something in motion to support me; and visa versa. In this way, we can give each other lots of gifts of experiences. In fact, each and every interaction between Players is a gift from one to the other, and back again, no matter how one or more Players might judge that experience and the other Player’s role in it."

In Chapter 21, the author talks about what it's like to become a butterfly...

"Keep peeling away layers of an onion and what do you have when you get through? Nothing. It isn’t that you peel away the layers and finally get to the onion. You get to the no-onion. The same thing is true for the self. After peeling away all the layers of the ego, you get to… no-self. Jed [McKenna] says it takes about ten years to get used to living as a no-self, to get accustomed to being “awake from the dreamstate,” to operate without false knowledge and a false ego. I don’t know about that, because I assume he’s talking about living those ten years after emerging from his cocoon as a butterfly. First, I’m not certain it’s true he’s a butterfly; and secondly, I won’t know until I get there. I do know it is a very different way to live – a very wonderful and joyful and peaceful and exciting way to live – and even where I am now takes some getting used to."

He also speculates on what might happen in the future, based on Rupert Sheldrake's theory of morphic resonance...

"Perhaps I’m simply one of the first generation of rats to find their way to the Pacific Ocean, and perhaps those who come after me will find it much easier and faster. But it means I’m just a rat like everyone else; and I don’t want to leave this book without paying tribute to all the rats who came before me and made my maze a little easier to navigate, and especially to all those other rats who died trying to find their way out of the water. Then, maybe, if Rupert Sheldrake’s theory of morphic resonance turns out to be correct, all the rats who come after me will escape ten times faster, without so many wrong turns, and this process will spread throughout the world until a critical mass is reached and all the rats turn into butterflies."