Listening Comprehension Quotes

It's not at all hard to understand a person; it's only hard to listen without bias.

Be silent and listen: have you recognized your madness and do you admit it? Have you noticed that all your foundations are completely mired in madness? Do you not want to recognize your madness and welcome it in a friendly manner? You wanted to accept everything. So accept madness too. Let the light of your madness shine, and it will suddenly dawn on you. Madness is not to be despised and not to be feared, but instead you should give it life...If you want to find paths, you should also not spurn madness, since it makes up such a great part of your nature...Be glad that you can recognize it, for you will thus avoid becoming its victim. Madness is a special form of the spirit and clings to all teachings and philosophies, but even more to daily life, since life itself is full of craziness and at bottom utterly illogical. Man strives toward reason only so that he can make rules for himself. Life itself has no rules. That is its mystery and its unknown law. What you call knowledge is an attempt to impose something comprehensible on life.

You don't realize how language actually interferes with communication until you don't have it, how it gets in the way like an overdominant sense. You have to pay much more attention to everything else when you can't understand the words. Once comprehension comes, so much else falls away. You then rely on their words, and words aren't always the most reliable thing.

Never take advice about never taking advice. That is an old vice of men - to dish it out without being able to take it - the blind leading the blind into more blindness.

It is the nature of physics to hear the loudest of mouths over the most comprehensive ones.

I hope that you will listen, but not with the memory of what you already know; and this is very difficult to do. You listen to something, and your mind immediately reacts with its knowledge, its conclusions, its opinions, its past memories. It listens, inquiring for a future understanding. Just observe yourself, how you are listening, and you will see that this is what is taking place. Either you are listening with a conclusion, with knowledge, with certain memories, experiences, or you want an answer, and you are impatient. You want to know what it is all about, what life is all about, the extraordinary complexity of life. You are not actually listening at all. You can only listen when the mind is quiet, when the mind doesn't react immediately, when there is an interval between your reaction and what is being said. Then, in that interval there is a quietness, there is a silence in which alone there is a comprehension which is not intellectual understanding. If there is a gap between what is said and your own reaction to what is said, in that interval, whether you prolong it indefinitely, for a long period or for a few seconds - in that interval, if you observe, there comes clarity. It is the interval that is the new brain. The immediate reaction is the old brain, and the old brain functions in its own traditional, accepted, reactionary, animalistic sense. When there is an abeyance of that, when the reaction is suspended, when there is an interval, then you will find that the new brain acts, and it is only the new brain that can understand, not the old brain

Consciousness of self was an inherent function of matter once it was organized as life, and if that function was enhanced it turned against the organism that bore it, strove to fathom and explain the very phenomenon that produced it, a hope-filled and hopeless striving of life to comprehend itself, as if nature were rummaging to find itself in itself - ultimately to no avail, since nature cannot be reduced to comprehension, nor in the end can life listen to itself.

One cannot listen to different pieces of music at the same time, a real comprehension of the beautiful being possible only through concentration upon some central motive.

Listen, I’m not an intellectual—Fascism has no need of that. What is wanted is the deed. Theory derives from action. What our corporate state demands from us is comprehension of the social forces—of history.

Prayer is based on the remote possibility that someone is actually listening; but so is a lot of conversation. If the former seems far-fetched, consider the latter: even if someone is listening to your story, and really hearing, that person will disappear from existence in the blink of a cosmic eye, so why bother to tell this perhaps illusory and possibly un-listening person something he or she is unlikely to truly understand, just before the two of you blip back out of existence? We like to talk to people who answer us, intelligently if possible, but we do talk without needing response or expecting comprehension. Sometimes, the event is the word, the act of speaking. Once we pull that apart a bit, the action of talking becomes more important than the question of whether the talking is working-because we know, going in, that the talking is not working. That said, one might as well pray.

It is beyond comprehension who the waves are roaring for, who listens to them at nights here, what they want, and finally, who they would roar for when I was gone.

This is why I love poems: they require me to sit still, listen deeply, and imagine putting myself in someone else's unfamiliar shoes. The world I return to when the poem is over seems fuller and more comprehensible as a result.

On turning to the Work in Progress we find that the mirror is not so convex. Here is direct expression--pages and pages of it. And if you don’t understand it, Ladies and Gentlemen, it is because you are too decadent to receive it. You are not satisfied unless form is so strictly divorced from content that you can comprehend the one almost without bothering to read the other. This rapid skimming and absorption of the scant cream of sense is made possible by what I may call a continuous process of copious intellectual salivation. The form that is an arbitrary and independent phenomenon can fulfil no higher function than that of stimulus for a tertiary or quartary conditioned reflex of dribbling comprehension. . . Mr. Joyce has a word to say to you on the subject: “Yet to concentrate solely on the literal sense or even the psychological content of any document to the sore neglect of the enveloping facts themselves circumstantiating it is just as harmful; etc.” And another: “Who in his hearts doubts either that the facts of feminine clothiering are there all the time or that the feminine fiction, stranger than facts, is there also at the same time, only a little to the rere? Or that one may be separated from the orther? Or that both may be contemplated simultaneously? Or that each may be taken up in turn and considered apart from the other?” Here form is content, content is form. You complain that this stuff is not written in English. It is not written at all. It is not to be read--or rather it is not only to be read. It is to be looked at and listened to. His writing is not about something; it is that something itself.

you can basically learn all the grammar and vocabulary you need to be fluent from Duolingo and then you just need to work on your speaking and listening comprehension

Although listening is often more fun, reading improves comprehension and recall. Whereas listening promotes intuitive thinking, reading activates more analytical processing. It’s true in English and Chinese—people display better logical reasoning when the same trivia questions, riddles, and puzzles are written rather than spoken. With print, you naturally slow down at the start of a paragraph to process the core idea and use paragraph breaks and headers to chunk information.

I think that things happen in nature that we don't altogether understand, and to call them ghosts is to make sure we will not understand. The best we can do is not to put a name to them, but to listen.

Bach is played altogether too fast. Music that presupposes a visual comprehension of lines of sound advancing side by side becomes chaos for the listener; high speed makes comprehension impossible. Yet

The truth is,” she said shakily, “that I am scared to death of being here.” “I know you are,” he said, sobering, “but I am the last person in the world you’ll ever have to fear.” His words and his tone made the quaking in her limbs, the hammering of her heart, begin again, and Elizabeth hastily drank a liberal amount of her wine, praying it would calm her rioting nerves. As if he saw her distress, he smoothly changed the topic. “Have you given any more thought to the injustice done Galileo?” She shook her head. “I must have sounded very silly last night, going on about how wrong it was to bring him up before the Inquisition. It was an absurd thing to discuss with anyone, especially a gentleman.” “I thought it was a refreshing alternative to the usual insipid trivialities.” “Did you really?” Elizabeth asked, her eyes searching his with a mixture of disbelief and hope, unaware that she was being neatly distracted from her woes and drawn into a discussion she’d find easier. “I did.” “I wish society felt that way.” He grinned sympathetically. “How long have you been required to hide the fact that you have a mind?” “Four weeks,” she admitted, chuckling at his phrasing. “You cannot imagine how awful it is to mouth platitudes to people when you’re longing to ask them about things they’ve seen and things they know. If they’re male, they wouldn’t tell you, of course, even if you did ask.” “What would they say?” he teased. “They would say,” she said wryly, “that the answer would be beyond a female’s comprehension-or that they fear offending my tender sensibilities.” “What sorts of questions have you been asking?” Her eyes lit up with a mixture of laughter and frustration. “I asked Sir Elston Greeley, who had just returned from extensive travels, if he had happened to journey to the colonies, and he said that he had. But when I asked him to describe to me how the natives looked and how they lived, he coughed and sputtered and told me it wasn’t at all ‘the thing’ to discuss ‘savages’ with a female, and that I’d swoon if he did.” “Their appearance and living habits depend upon their tribe,” Ian told her, beginning to answer her questions. “Some of the tribes are ‘savage’ by our standards, not theirs, and some of the tribes are peaceful by any standards…” Two hours flew by as Elizabeth asked him questions and listened in fascination to stories of places he had seen, and not once in all that time did he refuse to answer or treat her comments lightly. He spoke to her like an equal and seemed to enjoy it whenever she debated an opinion with him. They’d eaten lunch and returned to the sofa; she knew it was past time for her to leave, and yet she was loath to end their stolen afternoon.

Then there is the conversation where one participant is trying to attain victory for his point of view. This is yet another variant of the dominance-hierarchy conversation. During such a conversation, which often tends toward the ideological, the speaker endeavours to (1) denigrate or ridicule the viewpoint of anyone holding a contrary position, (2) use selective evidence while doing so and, finally, (3) impress the listeners (many of whom are already occupying the same ideological space) with the validity of his assertions. The goal is to gain support for a comprehensive, unitary, oversimplified world-view. Thus, the purpose of the conversation is to make the case that not thinking is the correct tack.

Merrill Swain and Sharon Lapkin (2002), who have investigated sociocultural explanations for second language learning in Canadian French immersion programmes. Their work has its origins in Swain’s comprehensible output hypothesis and the notion that when learners have to produce language, they must pay more attention to how meaning is expressed through language than they ordinarily do for the comprehension of language. Swain (1985) first proposed the comprehensible output hypothesis based on the observation that French immersion students were considerably weaker in their spoken and written production than in their reading and listening comprehension. She advocated more opportunities for learners to engage in verbal production (i.e. output) in French immersion classrooms.

Mathematics enjoys the greatest reputation as a diversion from sexuality. This had been the very advice to which Jean-Jacques Rousseau was obliged to listen from a lady who was dissatisfied with him: 'Lascia le donne e studia la matematica!' So too our fugitive threw himself with special eagerness into the mathematics and geometry which he was taught at school, till suddenly one day his powers of comprehension were paralysed in the face of some apparently innocent problems. It was possible to establish two of these problems; 'Two bodies come together, one with a speed of ... etc' and 'On a cylinder, the diameter of whose surface is m, describe a cone ... etc' Other people would certainly not have regarded these as very striking allusions to sexual events; but he felt that he had been betrayed by mathematics as well, and took flight from it too.

Bear this research in mind when you listen to those who argue that our nation cannot afford to implement comprehensive early education programs for disadvantaged children and their families. If we as a village decide not to help families develop their children's brains, then at least let us admit that we are acting not on the evidence but according to a different agenda. And let us acknowledge that we are not using all the tools at our disposal to better the lives of our children.

But often one hears nothing when one listens for the first time to a piece of music that is at all complicated. [...] And so it is not wrong to speak of hearing a thing for the first time. If one has indeed, as one supposes, received no impression from the first hearing, the second, the third would be equally "first hearings" and there would be no reason why one should understand it any better after the tenth. Probably what is wanting, the first time, is not comprehension but memory. For our memory, relatively to the complexity of the impressions which it has to face while we are listening, is infinitesimal, as brief as the memory of a man who in his sleep thinks of a thousand things and at once forgets them, or as that of a man in his second childhood who cannot recall a minute afterwards what one has just said to him. Of these multiple impressions our memory is not capable of furnishing us with an immediate picture. But that picture gradually takes shape in the memory, and, with regard to works we have heard more than once, we are like the schoolboy who has read several times over before going to sleep a lesson which he supposed himself not to know, and finds that he can repeat it by heart next morning.

[O]ften one listens and hears nothing, if it is a piece of music at all complicated to which one is listening for the first time. And yet when, later on, this sonata had been played over to me two or three times I found that I knew it quite well. And so it is not wrong to speak of hearing a thing for the first time. If one had indeed, as one supposes, received no impression from the first hearing, the second, the third would be equally ‘first hearings’ and there would be no reason why one should understand it any better after the tenth. Probably what is wanting, the first time, is not comprehension but memory. For our memory, compared to the complexity of the impressions which it has to face while we are listening, is infinitesimal, as brief as the memory of a man who in his sleep thinks of a thousand things and at once forgets them, or as that of a man in his second childhood who cannot recall, a minute afterwards, what one has just been saying to him. Of these multiple impressions our memory is not capable of furnishing us with an immediate picture. But that picture gradually takes shape, and, with regard to works which we have heard more than once, we are like the schoolboy who has read several times over before going to sleep a lesson which he supposed himself not to know, and finds that he can repeat it by heart next morning. It was only that I had not, until then, heard a note of the sonata, whereas Swann and his wife could make out a distinct phrase that was as far beyond the range of my perception as a name which one endeavours to recall and in place of which one discovers only a void, a void from which, an hour later, when one is not thinking about them, will spring of their own accord, in one continuous flight, the syllables that one has solicited in vain. And not only does one not seize at once and retain an impression of works that are really great, but even in the content of any such work...it is the least valuable parts that one at first perceives.

Still, everything in their house was buffed to a high, flat shine, so much reflection to protect the fact that there was nothing underneath. They didn’t read; there were a few books, a set of encyclopedias (the wine-colored spines warmed up the den), but the only well-leafed volumes were instruction manuals, do-it-yourself how-to’s, cookbooks, and a haggard set of The Way Things Work, volumes one and two. They had no comprehension why anyone would seek out a film with an unhappy ending or buy a painting that wasn’t pretty. They owned a top-shelf stereo with speakers worth $1,000 apiece, but only a handful of easy-listening and best-of CDs: Opera Stoppers; Classical Greatest Hits. That sounds lazy, but I think it was more helpless: They didn’t know what music was for.

The great minds, which from time to time have existed in this world, were like doors thrown wide to understanding. I don't mean just their brilliance or philosophy or even psychology. I mean that the spoken words that have endured are those uttered by men who understood with their hearts. No one on earth understands everything; that all-comprehensive function belongs to God alone. But we all try to understand a little. Most of us realize that too late. We look back and think: If only I'd tried to understand. Many failures in human relationships derive from this common failure. Watching the birds flock to discuss their travels among the brilliant leaves, listening to the slow turning of the earth upon her axis, meditating on Nature herself, never uncertain no matter how uncertain her manifestations may be, I think of the instinct that sends the birds from one locality to another, of the lengthening shadows as we face toward autumn, and of the marvelous system that encourages the leaf to fall and nurture the soil. In the single flame of October it begins the lullaby that will put the roots of grass and flowers to sleep. This system, in the four seasons of my little world, will cover the ground with silent snow, and at a later date will shout that spring is coming and awaken sleepers to new life. The sun in his glory, the moon in her phases, the stars in their courses, all these are part of the system; and Nature, turning the wheel of the seasons, understands what she must accomplish. Each in our own way, I suppose, we try to understand what we must accomplish. Perhaps the most important thing of all is the attempt to understand others.

A good preacher, for example, must be able to exegete not only the text but also the culture of the hearers in order to be a faithful and fruitful missionary. We are to bring the gospel through the church to the world and avoid allowing the world to influence the church and corrupt the gospel. This definition also hints at the thoroughness required in contextualization. It must be comprehensive. This involves examining every aspect of the text being preached and the truth being explained through the eyes of those who are listening to that truth.17 This is why a missional pastor should always preach as if there are unbelievers in the crowd. He should never assume that his audience is comprised only of those already convinced of the truth and power of the gospel. We must literally consider everything we do through the lens of the unbeliever, always asking the question, “How does this come across to unbelievers?”18

You have something to say to me, Cassidy, say it. Or shut the fuck up.” “All right,” Jules said. “I will.” He took a deep breath. Exhaled. “Okay, see, I, well, I love you. Very, very much, and . . .” Where to go from here . . .? Except, his plain-spoken words earned him not just a glance but Max’s sudden full and complete attention. Which was a little alarming. But it was the genuine concern in Max’s eyes that truly caught Jules off-guard. Max actually thought . . . Jules laughed his surprise. “Oh! No, not like that. I meant it, you know, in a totally platonic, non-gay way.” Jules saw comprehension and relief on Max’s face. The man was tired if he was letting such basic emotions show. “Sorry.” Max even smiled. “I just . . .” He let out a burst of air. “I mean, talk about making things even more complicated . . .” It was amazing. Max hadn’t recoiled in horror at the idea. His concern had been for Jules, about potentially hurting his tender feelings. And even now, he wasn’t trying to turn it all into a bad joke. And he claimed they weren’t friends. Jules felt his throat tighten. “You can’t know,” he told his friend quietly, “how much I appreciate your acceptance and respect.” “My father was born in India,” Max told him, “in 1930. His mother was white—American. His father was not just Indian, but lower caste. The intolerance he experienced both there and later, even in America, made him a . . . very bitter, very hard, very, very unhappy man.” He glanced at Jules again. “I know personality plays into it, and maybe you’re just stronger than he was, but . . . People get knocked down all the time. They can either stay there, wallow in it, or . . . Do what you’ve done—what you do. So yeah. I respect you more than you know.” Holy shit. Weeping was probably a bad idea, so Jules grabbed onto the alternative. He made a joke. “I wasn’t aware that you even had a father. I mean, rumors going around the office have you arriving via flying saucer—” “I would prefer not to listen to aimless chatter all night long,” Max interrupted him. “So if you’ve made your point . . .?” Ouch. “Okay,” Jules said. “I’m so not going to wallow in that. Because I do have a point. See, I said what I said because I thought I’d take the talk-to-an-eight-year-old approach with you. You know, tell you how much I love you and how great you are in part one of the speech—” “Speech.” Max echoed. “Because part two is heavily loaded with the silent-but-implied ‘you are such a freaking idiot.’” “Ah, Christ,” Max muttered. “So, I love you,” Jules said again, “in a totally buddy-movie way, and I just want to say that I also really love working for you, and I hope to God you’ll come back so I can work for you again. See, I love the fact that you’re my leader not because you were appointed by some suit, but because you earned very square inch of that gorgeous corner office. I love you because you’re not just smart, you’re open-minded—you’re willing to talk to people who have a different point of view, and when they speak, you’re willing to listen. Like right now, for instance. You’re listening, right?” “No.” “Liar.” Jules kept going. “You know, the fact that so many people would sell their grandmother to become a part of your team is not an accident. Sir, you’re beyond special—and your little speech to me before just clinched it. You scare us to death because we’re afraid we won’t be able to live up to your high standards. But your back is strong, you always somehow manage to carry us with you even when we falter. “Some people don’t see that; they don’t really get you—all they know is they would charge into hell without hesitation if you gave the order to go. But see, what I know is that you’d be right there, out in front—they’d have to run to keep up with you. You never flinch. You never hesitate. You never rest.

Next week is Beltane,” she reminded him. “Do you suppose we will make it through the wedding this time?” “Not if Gideon says you cannot get out of this bed,” he countered sternly. “Absolutely not!” she burst out, making him wince and cover the ear she’d been too close to. She immediately regretted her thoughtlessness, making a sad sound before reaching to kiss the ear she had offended with quiet gentleness. Jacob extricated himself from her hold enough to allow himself to turn and face her. “Okay, explain what you meant,” he said gently. “I refuse to wait another six months. We are getting married on Beltane, come hell or . . . necromancers . . . or . . . the creature from the Black Lagoon. There is no way Corrine is going to be allowed to get married without me getting married, too. I refuse to listen to her calling me the family hussy for the rest of the year.” “What does it matter what she says?” Jacob sighed as he reached to touch the soft contours of her face. “You and I are bonded in a way that transcends marriage already. Is that not what is important?” “No. What’s important is the fact that I am going to murder the sister I love if she doesn’t quit. And she will not quit until I shut her up either with a marriage or a murder weapon. Understand?” Clearly, by his expression, Jacob did not understand. “Thank Destiny all I have is a brother,” he said dryly. “I have been inundated with people tied into knots over one sister or another for the past weeks.” “You mean Legna. Listen, it’s not her fault if everyone has their shorts in a twist because of who her Imprinted mate is! Frankly, I think she and Gideon make a fabulous couple. Granted, a little too gorgeously ‘King and Queen of the Prom’ perfect for human eyes to bear looking at for long, but fabulous just the same.” Jacob blinked in confusion as he tried to decipher his fiancée’s statement. Even after all these months, she still came out with unique phraseologies that totally escaped his more classic comprehension of the English language. But he had gotten used to just shrugging his confusion off, blaming it on the fact that English wasn’t his first, second, or third language, so it was to be expected. “Anyway,” she went on, “Noah and Hannah need to chill. You saw Legna when she came to visit yesterday. If a woman could glow, she was as good as radioactive.” She smiled sweetly at him. “That means,” she explained, “that she looks as brilliantly happy as you make me feel.” “I see,” he chuckled. “Thank you for the translation.” He reached his arms around her, drawing her body up to his as close as he could considering the small matter of a fetal obstacle. He kissed her inviting mouth until she was breathless and glowing herself. “I thought I would be kind to you,” she explained with a laugh against his mouth. “You, my love, are all heart.” “And you are all pervert. Jacob!” She laughed as she swatted one of his hands away from intimate places, only to be shanghaied by another. “What would Gideon say?” “He better not say anything, because if he did that would mean he was in here while you are naked. And that, little flower, would probably cost him his vocal chords in any event.” “Oh. Well . . . when you put it that way . . .

In any case, we should expect that in due time we will be moved into our eternal destiny of creative activity with Jesus and his friends and associates in the “many mansions” of “his Father’s house.” Thus, we should not think of ourselves as destined to be celestial bureaucrats, involved eternally in celestial “administrivia.” That would be only slightly better than being caught in an everlasting church service. No, we should think of our destiny as being absorbed in a tremendously creative team effort, with unimaginably splendid leadership, on an inconceivably vast plane of activity, with ever more comprehensive cycles of productivity and enjoyment. This is the “eye hath not seen, neither ear heard” that lies before us in the prophetic vision (Isa. 64:4). This Is Shalom When Saint Augustine comes to the very end of his book The City of God, he attempts to address the question of “how the saints shall be employed when they are clothed in immortal and spiritual bodies.”15 At first he confesses that he is “at a loss to understand the nature of that employment.” But then he settles upon the word peace to describe it, and develops the idea of peace by reference to the vision of God—utilizing, as we too have done, the rich passage from 1 Corinthians 13. Thus he speaks of our “employment” then as being “the beatific vision.” The eternal blessedness of the city of God is presented as a “perpetual Sabbath.” In words so beautiful that everyone should know them by heart, he says, “There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end?” And yet, for all their beauty and goodness, these words do not seem to me to capture the blessed condition of the restoration of all things—of the kingdom come in its utter fullness. Repose, yes. But not as quiescence, passivity, eternal fixity. It is, instead, peace as wholeness, as fullness of function, as the restful but unending creativity involved in a cosmoswide, cooperative pursuit of a created order that continuously approaches but never reaches the limitless goodness and greatness of the triune personality of God, its source. This, surely, is the word of Jesus when he says, “Those who overcome will be welcomed to sit with me on my throne, as I too overcame and sat down with my Father on his throne. Those capable of hearing should listen to what the Spirit is saying to my people” (Rev. 3:21

And as he looked with this intention, he was struck anew with her great beauty. He had never seen her in such dress before and yet now it appeared as if such elegance of attire was so befitting her noble figure and lofty serenity of countenance, that she ought to go always thus apparelled. She was talking to Fanny; about what, he could not hear; but he saw his sister’s restless way of continually arranging some part of her gown, her wandering eyes, now glancing here, now there, but without any purpose in her observation; and he contrasted them uneasily with the large soft eyes that looked forth steadily at one object, as if from out their light beamed some gentle influence of repose: the curving lines of the red lips, just parted in the interest of listening to what her companion said—the head a little bent forwards, so as to make a long sweeping line from the summit, where the light caught on the glossy raven hair, to the smooth ivory tip of the shoulder; the round white arms, and taper hands, laid lightly across each other, but perfectly motionless in their pretty attitude. Mr. Thornton sighed as he took in all this with one of his sudden comprehensive glances. And then he turned his back to the young ladies, and threw himself, with an effort, but with all his heart and soul, into a conversation with Mr. Hale.

Hunting in my experience—and by hunting I simply mean being out on the land—is a state of mind. All of one’s faculties are brought to bear in an effort to become fully incorporated into the landscape. It is more than listening for animals or watching for hoofprints or a shift in the weather. It is more than an analysis of what one senses. To hunt means to have the land around you like clothing. To engage in a wordless dialogue with it, one so absorbing that you cease to talk with your human companions. It means to release yourself from rational images of what something “means” and to be concerned only that it “is.” And then to recognize that things exist only insofar as they can be related to other things. These relationships—fresh drops of moisture on top of rocks at a river crossing and a raven’s distant voice—become patterns. The patterns are always in motion. Suddenly the pattern—which includes physical hunger, a memory of your family, and memories of the valley you are walking through, these particular plants and smells—takes in the caribou. There is a caribou standing in front of you. The release of the arrow or bullet is like a word spoken out loud. It occurs at the periphery of your concentration. The mind we know in dreaming, a nonrational, nonlinear comprehension of events in which slips in time and space are normal, is, I believe, the conscious working mind of an aboriginal hunter. It is a frame of mind that redefines patience, endurance, and expectation. The focus of a hunter in a hunting society was not killing animals but attending to the myriad relationships he understood bound him into the world he occupied with them. He tended to those duties carefully because he perceived in them everything he understood about survival. This does not mean, certainly, that every man did this, or that good men did not starve. Or that shamans whose duty it was to intercede with the forces that empowered these relationships weren’t occasionally thinking of personal gain or subterfuge. It only means that most men understood how to behave.

I need to check your vitals, hon,” she explained. It had been several hours since I’d given birth. I guess this was the routine. She felt my pulse, palpated my legs, asked if I had pain anywhere, and lightly pressed on my abdomen, the whole while making sure I wasn’t showing signs of a blockage or a blood clot, a fever or a hemorrhage. I stared dreamily at Marlboro Man, who gave me a wink or two. I hoped he would, in time, be able to see past the vomit. The nurse then began a battery of questions. “So, no pain?” “Nope. I feel fine now.” “No chills?” “Not at all.” “Have you been able to pass gas in the past few hours?” *Insert awkward ten-second pause* I couldn’t have heard her right. “What?” I asked, staring at her. “Have you been able to pass gas lightly?” *Another awkward pause* What kind of question is this? “Wait…,” I asked. “What?” “Sweetie, have you been able to pass gas today?” I stared at her blankly. “I don’t…” “…Pass gas? You? Today?” She was unrelenting. I continued my blank, desperate stare, completely incapable of registering her question. Throughout the entire course of my pregnancy, I’d gone to great lengths to maintain a certain level of glamour and vanity. Even during labor, I’d attempted to remain the ever-fresh and vibrant new wife, going so far as to reapply tinted lip balm before the epidural so I wouldn’t look pale. I’d also restrained myself during the pushing stage, afraid I’d lose control of my bowels, which would have been the kiss of death upon my pride and my marriage; I would have had to just divorce my husband and start fresh with someone else. I had never once so much as passed gas in front of Marlboro Man. As far as he was concerned, my body lacked this function altogether. So why was I being forced to answer these questions now? I hadn’t done anything wrong. “I’m sorry…,” I stammered. “I don’t understand the question…” The nurse began again, seemingly unconcerned with my lack of comprehension skills. “Have you…” Marlboro Man, lovingly holding our baby and patiently listening all this time from across the room, couldn’t take it anymore. “Honey! She wants to know if you’ve been able to fart today!” The nurse giggled. “Okay, well maybe that’s a little more clear.” I pulled the covers over my head. I was not having this discussion.

According to Egyptian texts, to eat of this fruit was to eat of the flesh and the fluid of the Goddess, the patroness of sexual pleasure and reproduction. According to the Bible story, the forbidden fruit caused the couple's conscious comprehension of sexuality. Upon eating the fruit, Adam and Eve became aware of the sexual nature of their own bodies, "And they knew that they were naked." So it was that when the male deity found them, they had modestly covered their genitals with aprons of fig leaves. But it was vitally important to the construction of the Levite myth that they did not both decide to eat the forbidden fruit together, which would have been a more logical turn for the tale to take since the fruit symbolised sexual consciousness. No, the priestly scribes make it exceedingly clear that the woman Eve ate of the fruit first - upon the advice and counsel of the serpent. It can hardly have been chance or coincidence that it was a serpent who offerred Eve the advice. For people at that time knew that the serpent was the symbol, perhaps even the instrument, of divine counsel in the religion of the Goddess. It was surely intended in the Paradise myth, as in the Indo-European serpent and dragon myths, that the serpent, as the familiar counsellor of women, be seen as a source of evil and be placed in such a menacing and villainous role that to listen to the prophetesses of the female deity would be to violate the religion of the male deity in the most dangerous manner. {...} We are told that, by eating the fruit first, women possessed sexual consciousness before man and in turn tempted man to partake the forbidden fruit, that is, to join her sinfully in sexual pleasures. This image of Eve as a sexually tempting but god-defying seductress was surely intended as a warning to all Hebrew men to stay away from the sacred women of the temples, for if they succumb to the temptations of these women, they simultaneously accepted the female deity - Her fruit - Her sexuality and, perhaps most important, the resulting matrilineal identity for any children who might be conceived in this manner. It must also, perhaps even more pointedly, have been directed at Hebrew women, cautioning them not to take part in the ancient religion and its sexual customs, as they appear to have continued to do so, despite the warnings and punishments meted out by the Levite priests.

a. Seek to worship and preach in the vernacular. It is impossible to overstate how insular and subcultural our preaching can become. We often make statements that are persuasive and compelling to us, but they are based on all sorts of premises that a secular person does not hold. Preachers often use references, terms, and phrases that mean nothing outside of our Christian tribe. So we must intentionally seek to avoid unnecessary theological or evangelical jargon, carefully explaining the basic theological concepts behind confession of sin, praise, thanksgiving, and so on. In your preaching, always be willing to address the questions that the nonbelieving heart will ask. Speak respectfully and sympathetically to people who have difficulty with Christianity. As you prepare the sermon, imagine a particularly skeptical non-Christian sitting in the chair listening to you. Be sure to add the asides, the qualifiers, and the extra explanations that are necessary to communicate in a way that is comprehensible to them. Listen to everything that is said in the worship service with the ears of someone who has doubts or struggles with belief.

As Kant points out: The proverbial saying, ‘fiat iustitia, pereat mundus’ (i.e. ‘Let justice reign, even if all the rogues in the world must perish’) may sound somewhat inflated, but it is nonetheless true… But it must not be misunderstood, or taken, for example, as a permit to apply one's own rights with the utmost rigour… 32 It would appear that here the serious risks inherent in misunderstanding a sound principle of right and the ‘permit to apply one's own rights with the utmost rigour’ are held to be comparable. Both misunderstanding (in the sense of incorrectly using a message) and using one's own rights (not only civil rights but, above all, rational rights) ‘with the utmost rigour’ may derive not so much from a ‘misleading’ categorization or abuse of current logic as from the pre-established dismissal of listening. Both the misunderstanding and utmost rigour (’hard’ and ‘slippery’) that Kant warns us about would appear to be the primary derivatives of a dominant thinking that can not and hence will not further comprehension. ‘Rigour’ and, conversely, misunderstanding are deeply rooted in the exclusion of listening, in a trend which brooks no argument, where everyone obeys without too much fuss. These interwoven kinds of ‘reasoning’ lead us into a vicious circle, as powerful as it is elusive, a circle that can only be evaded with a force of silence that does not arise from astonished dumbfoundedness, but from serious, unyielding attention.

Children listened well and were quiet during the reading of the book which is a good indication that the story is written for the right age group,3 to 5 year olds. I liked the idea of questions, this showed comprehension skills, as the children did well answering the questions."-Katrina Baillie(Kindergarten Teacher,B.Ed Early Childhood.)

Those of you who are ruled by endless schedules: Begin to change one thing that is moveable, and then do ask us for help. We can see your path ahead, and we know your true nature and the possible future that awaits you. We will be able to plant seeds and ideas if you are able to quiet the mind and disempower the ego, even just a little. We will hint at a place, a person, or a thing to investigate, perhaps a book or a resting place that will help on the journey to your true self. So take our advice and replace shopping with rest, TV with education, and driving off aimlessly with a lovely hike on a hilltop. These are simple remedies that will save you money and suffering, and indeed you will thank us after the initial anxiety of change attacks the mind. So do not listen to these fears; they are the ego telling tales of starvation and failure. You cannot fail. You are a holy child of God, loved beyond your comprehension, and all will flow to you that you need to grow and achieve the peace along which bliss flows.

Research on comprehension-based approaches to second language acquisition shows that learners can make considerable progress if they have sustained exposure to language they understand. The evidence also suggests, however, that comprehension-based activities may best be seen as an excellent way to begin learning and as a supplement to other kinds of learning for more advanced learners. Comprehension of meaningful language is the foundation of language acquisition. Active listening and reading for meaning are valuable components of classroom teachers’ pedagogical practices. Nevertheless, considerable research and experience challenge the hypothesis that comprehensible input is enough. VanPatten’s research showed that forcing students to rely on specific linguistic features in order to interpret meaning increased the chances that they would be able to use these features in their own second language production. Another response to comprehension-based approaches is Merrill Swain’s (1985) comprehensible output hypothesis. She argues that it is when students have to produce language that they begin to see the limitations of their interlanguage (see Chapter 4). However, as we will see in the discussion of the ‘Let’s talk’ proposal, if learners are in situations where their teachers and classmates understand them without difficulty, they may need additional help in overcoming those limitations.

Just listen … and read’ is based on the hypothesis that language acquisition takes place when learners are exposed to comprehensible input through listening and/or reading. As noted in Chapter 4, the individual whose name is most closely associated with this proposal is Stephen Krashen (1985, 1989). This is a controversial proposal because it suggests that second language learners do not need to produce language in order to learn it, except perhaps to get other people to provide input by speaking to them. According to this view, it is enough to hear (or read) and understand the target language.

Listening and Answering Throughout most of the great Old Testament book that bears his name, Job cries out to God in agonized prayer. For all his complaints, Job never walks away from God or denies his existence—he processes all his pain and suffering through prayer. Yet he cannot accept the life God is calling him to live. Then the skies cloud over and God speaks to Job “out of the whirlwind” (Job 38:1). The Lord recounts in vivid detail his creation and sustenance of the universe and of the natural world. Job is astonished and humbled by this deeper vision of God (Job 40:3–5) and has a breakthrough. He finally prays a mighty prayer of repentance and adoration (Job 42:1–6). The question of the book of Job is posed in its very beginning. Is it possible that a man or woman can come to love God for himself alone so that there is a fundamental contentment in life regardless of circumstances (Job 1:9)?97 By the end of the book we see the answer. Yes, this is possible, but only through prayer. What had happened? The more clearly Job saw who God was, the fuller his prayers became—moving from mere complaint to confession, appeal, and praise. In the end he broke through and was able to face anything in life. This new refinement and level of character came through the interaction of listening to God’s revealed Word and answering in prayer. The more true his knowledge of God, the more fruitful his prayers became, and the more sweeping the change in his life. The power of our prayers, then, lies not primarily in our effort and striving, or in any technique, but rather in our knowledge of God. You may respond, “But God spoke audible words to Job out of a storm. I wish God spoke to me like that.” The answer is—we have something better, an incalculably clearer expression of God’s character. “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son . . . the radiance of God’s glory and the exact representation of his being” (Heb 1:1–3). Jesus Christ is the Word of God (John 1:1–14) because no more comprehensive, personal, and beautiful communication of God is possible. We cannot look directly at the sun with our eyes. The glory of it would immediately overwhelm and destroy our sight. We have to look at it through a filter, and then we can see the great flames and colors of it. When we look at Jesus Christ as he is shown to us in the Scriptures, we are looking at the glory of God through the filter of a human nature. That is one of the many reasons, as we shall see, that Christians pray “in Jesus’ name.” Through Christ, prayer becomes what Scottish Reformer John Knox called “an earnest and familiar talking with God,” and John Calvin called an “intimate conversation” of believers with God, or elsewhere “a communion of men with God”—a two-way communicative interaction.98 “For through [Christ] we . . . have access to the Father by one Spirit” (Eph 2:18).

For example, in Spain, the Barcelona Age Factor (BAF) project studied the effects of changing the age of beginning to teach English to Catalan/Spanish bilingual students. When the starting age for teaching English was lowered, Carmen Muñoz and her colleagues took advantage of the opportunity to compare the learning outcomes for students who had started learning at different ages. They were able to look at students’ progress after 100, 416, and 726 hours of instruction. Those who had begun to learn later (aged 11, 14, or 18+) performed better on nearly every measure than those who had begun earlier (aged 8). This was particularly true of measures based on metalinguistic awareness or analytic ability. On listening comprehension, younger starters showed some advantages. Muñoz suggests that this may be based on younger learners’ use of a more implicit approach to learning while older learners’ advantages may reflect their ability to use more explicit approaches, based on their greater cognitive maturity. She points out that, in foreign language instruction, where time is usually limited, ‘younger learners may not have enough time and exposure to benefit fully from the alleged advantages of implicit learning’ (Muñoz 2006: 33).

What is is incomprehensible, comprehensible, nameless, possessed of all names, visible it is invisible, invisible it is visible, unheard I listen to it Present it is absent, absent it is present In this excluded third term we are included; what cannot exist we encompass, as the single most significant thing In the cracks it is whole In the whole it is utterly fragmented The silence sings Nobody hears the sound Almighty it lacks power Only the absence of power prevails Dead, it lives Living, it is dead Only what is is not I touch your flesh . . .

To remember that time, and my own state of mind and that of those men (though there are thousands like them today), is sad and terrible and ludicrous, and arouses exactly the feeling one experiences in a lunatic asylum. We were all then convinced that it was necessary for us to speak, write, and print as quickly as possible and as much as possible, and that it was all wanted for the good of humanity. And thousands of us, contradicting and abusing one another, all printed and wrote teaching others. And without noticing that we knew nothing, and that to the simplest of life's questions: What is good and what is evil? we did not know how to reply, we all talked at the same time, not listening to one another, sometimes seconding and praising one another in order to be seconded and praised in turn, sometimes getting angry with one another just as in a lunatic asylum. Thousands of workmen laboured to the extreme limit of their strength day and night, setting the type and printing millions of words which the post carried all over Russia, and we still went on teaching and could in no way find time to teach enough, and were always angry that sufficient attention was not paid us. It was terribly strange, but is now quite comprehensible. Our real innermost concern was to get as much money and praise as possible. To gain that end we could do nothing except write books and papers. So we did that. But in order to do such useless work and to feel assured that we were very important people we required a theory justifying our activity. And so among us this theory was devised: "All that exists is reasonable. All that exists develops. And it all develops by means of Culture. And Culture is measured by the circulation of books and newspapers. And we are paid money and are respected because we write books and newspapers, and therefore we are the most useful and the best of men." This theory would have been all very well if we had been unanimous, but as every thought expressed by one of us was always met by a diametrically opposite thought expressed by another, we ought to have been driven to reflection. But we ignored this; people paid us money and those on our side praised us, so each of us considered himself justified. It is now clear to me that this was just as in a lunatic asylum; but then I only dimly suspected this, and like all lunatics, simply called all men lunatics except myself.

I would recommend to any one who has interest in Dr. Goldratt’s work to listen to his audiobook Beyond the Goal, which was released twenty-one years after The Goal. It brilliantly captures in one place his own lifetime of learnings, and synthesizes those learnings into a comprehensible and comprehensive whole.

In 1937, Scottish theologian John Baillie wrote, “I will not ask how often during the last twenty-five years you and I have listened to an old-style warning against the flames of hell. I will not even ask how many sermons have been preached in our hearing about a future day of reckoning when men shall reap according as they have sown. It will be enough to ask how many preachers, during these years, have dwelt on the joys of heavenly rest with anything like the old ardent love and impatient longing.

President Obama negotiated the Joint Comprehensive Plan of Action, a complex set of standards on Iranian nuclear proliferation reached after years of negotiations among the United States, other P5+1 members,3 the European Union, and Iran. Most Americans have a deeply entrenched opinion on “the Iran deal” that became a talking point in the 2016 presidential campaign, but few of us can begin to describe the deal and its impacts. More dishearteningly, it seems we don’t care to. We’re just interested in who negotiated it and whether they are on our team or not.

Reflect, today, upon the Mother of God seeing with her own eyes the most brutal treatment of her Son.  As you ponder her at the foot of the Cross, listen to Jesus speak those powerful words, “Father, forgive them, for they know not what they do.”  Listen to those words with our Blessed Mother and know that she spoke them with her Son without reserve.  Join in their prayer and offer it for those whom you need to forgive. My dearest Mother of Mercy, you listened in love to your Son speak these most incredible words, “Father, forgive them, for they know not what they do.”  These words were like an arrow of mercy piercing your heart.  And  you responded to these words with your own prayer of mercy for all those who had sinned against your Son. My dear Mother, pray for me that I may imitate this prayer of forgiveness in my own life.  Pray for me that I may not hesitate in offering this mercy to all who have sinned against me. My Merciful Lord, You did not hesitate to forgive those who gravely sinned against You.  They treated You with cruelty beyond comprehension, yet You forgave them with perfect mercy.  Give me the grace I need, dear Lord, to forgive those who have sinned against me.  Replace anger and hate with love and mercy. Mother Mary, pray for me.  Jesus, I trust in You.

ACL - Accelerated Contact Linguistics - was, Scile told me, a speciality crossbred from pedagogics, receptivity, programming and cryptography. It was used by the scholar-explorers of Bremen's pioneer ships to effect very fast communication with indigenes they encountered or which encountered them. In the logs of those early journeys, the excitement of the ACLers is moving. On continents, on worlds vivid and drab, they record first moments of understanding with menageries of exots. Tactile languages, bioluminescent words, all varieties of sounds that organisms can make. Dialects comprehensible only as palimpsests of references to everything already said, or in which adjectives are rude and verbs unholy. I've seen the trid diary of an ACLer barricaded in his cabin, whose vessel has been boarded by what we didn't then know as Corscans - it was first contact. He's afraid, as he should be, of the huge things battering at his door, but he's recording his excitement at having just understood the tonal structures of their speech. When the ACLers and the crews came to Arieka, there started more than 250 kilohours of bewilderment. It wasn't that the Host language is particularly difficult to understand, or changeable, or excessively various. There were startlingly few Hosts or Arieka, scattered around the one city, and all spoke the same language. With the linguists' earware and drives it wasn't hard to amass a database of sound-words (the newcomers thought of them as words, though where they divided one from the next the Ariekei might not recognize fissures). The scholars made pretty quick sense of syntax. Like all exot languages it had its share of astonishments. But there was nothing so alien that trumped the ACLers or their machines. The Hosts were patient, seemed intrigued by and, insofar as anyone could tell through their polite opacity, welcoming to their guests. They had no access to immer, nor exotic drives or even sublux engines; they never left their atmosphere, but they were otherwise advanced. They manipulated life with astounding finesse, and they seemed unsurprised that there was sentience elsewhere. The Hosts did not learn out Anglo-Ubiq. Did not seem to try. But within a few thousand hours, Terre linguists could understand much of what the Hosts said, and synthesised responses and questions in the one Ariekene language. The phonetic structure of the sentences they had their machines speak - the tonal shifts, the vowels and the rhythm of consonants - were precise, accurate to the very limits of testing. The Hosts listened, and did not understand a single sound.

When Travis D’Ambrosia became chairman of the Joint Chiefs, he not only invented the resource-to-kill ratio, but developed a comprehensive strategy to employ it. I always listened to him when he told me a certain weapons system was vital.

This is why I love poems: they require me to sit still, listen deeply, and imagine putting myself in someone else’s unfamiliar shoes. The world I return to when the poem is over seems fuller and more comprehensible as a result.

My time has not yet come…some are born posthumously… I should regard it as a complete contradiction of myself if I expected to find ears and eyes for my truths today: the fact that no one listens to me, that no one knows how to receive from me today is not only comprehensible, it seems to me right that it is so.

We listen and take our truths—all of us—from people we trust, who know us and have our interests at heart. This is a built-in bias of the human psyche, and the crux of the fix we’re in as we stand as nations divided against themselves. As long as we live in entirely separate worlds, without comprehension of the others language or daily grind, the door between us is sealed. Not a word will pass from one side to the other. Barbara Kingsolver—Introduction to A Sand County Almanac

Memories that have never been told aren't yet solid stories; they are potential stories. It may be that the interlocutor is the self, as in John Harmon's monologue, but it is always the self in relation to the idea of another, the "I" addressing a "you," because the desire to tell implies that the tale must become comprehensible to a listener.

Here was, arguably, the central issue of the Trump presidency, informing every aspect of Trumpian policy and leadership: he didn’t process information in any conventional sense—or, in a way, he didn’t process it at all. Trump didn’t read. He didn’t really even skim. If it was print, it might as well not exist. Some believed that for all practical purposes he was no more than semiliterate. (There was some argument about this, because he could read headlines and articles about himself, or at least headlines on articles about himself, and the gossip squibs on the New York Post’s Page Six.) Some thought him dyslexic; certainly his comprehension was limited. Others concluded that he didn’t read because he just didn’t have to, and that in fact this was one of his key attributes as a populist. He was postliterate—total television. But not only didn’t he read, he didn’t listen. He preferred to be the person talking. And he trusted his own expertise—no matter how paltry or irrelevant—more than anyone else’s. What’s more, he had an extremely short attention span, even when he thought you were worthy of attention.

Almost without exception, Mark paints the twelve as dull-witted, inept, unreliable, cowardly, and, in at least one case, treacherous. When Jesus stills a storm, the disciples are impressed but unaware of the act’s significance (4: 35–41). After his feeding of the multitudes, the disciples “had not understood the intent of the loaves” because “their minds were closed” (6: 52). The harshness of Mark’s judgment is better rendered in the phrase “their hearts were hardened” (as given in the New Revised Standard Version). This is the same phrase used to describe the Egyptian pharaoh when he arrogantly “hardened his heart” and refused to obey Yahweh’s commands (Exod. 7: 14–10: 27). After listening for months to Jesus’ teaching, the disciples are such slow learners that they are still ignorant of “what [Jesus’ reference to] ‘rising from the dead’ could mean” (9: 9–10). Not only do they fail to grasp the concept of sharing in Jesus’ glory (10: 35–41), but even the simplest, most obvious parables escape their comprehension (4: 10–13). As Jesus asks, “You do not understand this parable? How then will you understand any parable?” (4: 13).

Another interesting aspect of how we process auditory information is the right-ear advantage. Our language comprehension is generally better and faster when heard in the right ear versus the left. It has to do with the lateralization of the brain so that what one hears in the right ear is routed first to the left side of the brain, where Wernicke’s area is located. There’s a left-ear advantage when it comes to the recognition of emotional aspects of speech as well as the perception and appreciation of music and sounds in nature.

Your vision will be grander and your plans more comprehensive. You will consider other people more intelligently and completely. You will take care of yourself more effectively. You will understand the present more profoundly, rooted as it is in the past, and you will come to conclusions much more carefully. You will come to treat the future, as well, as a more concrete reality (because you will have developed some true sense of time) and be less likely to sacrifice it to impulsive pleasure. You will develop some depth, gravitas, and true thoughtfulness. You will speak more precisely, and other people will become more likely to listen to and cooperate productively with you, as you will with them. You will become more your own person, and less a dull and hapless tool of peer pressure, vogue, fad, and ideology.

All birds will sing regardless of their plume. Only the blessed souls will listen regardless of their comprehension.

The listeners who don’t empathize with BTS’ music tend to brush it off as their disgraceful period. But strictly in terms of musical achievement, the musical aim and authenticity that the producers at BigHit and BTS members intended were undeniably progressing toward creating their distinct identity. The playful and energetic appeal as idol through “Rise of Bangtan,” the refined sensibilities in “Coffee,” and the quirky experimental character of “Paldogangsan” coexist to feature a wide spectrum of the record, keeping you guessing where they will go next with enough potential in each direction.

Our lives are brief beyond our comprehension or our desire, she told herself. We drop like cottonwood leaves from trees after a single frost. The interval between birth and death is scarcely more than a breathing space. Tonight, in her house on a Mexican hill, Ursula Bowles listened to the five assembled in her sala and thought she heard the faint rustle of their days slipping by. She could see now that an individual life is, in the end, nothing more than a stirring of air, a shifting of light. No one of us, finally, can be more than that. Even Einstein. Even Brahms. Then the widow slept.

Pisanello painted horses so that one remembers the painting, and the Duke of Milan sent him to Bologna to BUY horses. Why a similar kind of 'horse sense' can't be applied in the study of literature is, and has always been, beyond my comprehension. Pisanello had to LOOK at the horses. You would think that anyone wanting to know about poetry would do one of two things or both. I.E. LOOK AT it or listen to it. He might even think about it? And if he wanted advice he would go to someone who KNEW something about it.

Faith and mythology, in their profoundest sense, are the twin pillars that uphold the vast cathedral of human consciousness. They are the intertwined roots that nourish our understanding of existence, grounding us in the fertile soil of the unknown. Faith, is the audacious whisper in the heart of man, defying the chasm of uncertainty with its unwavering resonance. It is the audacity to trust in the unseen, to hear the unspoken, and to pursue the uncharted. It is the flame that illuminates the caverns of our deepest fears, casting shadows on our doubts, and lighting the path to our truest selves. Meanwhile, mythology is the grand tapestry we weave to contain the boundless cosmos within the finite landscapes of our minds. It is the narrative thread that stitches together the fabric of our collective consciousness, painting vibrant portraits of gods and monsters, of heroes and villains, of creation and destruction. Mythology gives form to faith, translating the abstract into the tangible, the divine into the comprehensible, the eternal into the temporal. It is the language of symbols, narrating the timeless tales of the human spirit dancing with the cosmos' infinite possibilities. Yet, both faith and mythology are but reflections in the mirror of existence, shimmering illusions that hint at a reality far beyond our comprehension. They are the echoes of the universe whispering its secrets to those daring enough to listen, the gentle lullabies that soothe our existential anxieties, the sweet honey that makes the bitter pill of the unknown more palatable. They are not the ultimate answers to life's mysteries, but the beautiful questions that keep us seeking, exploring, and wondering. They are the compass and the map, guiding us on our endless quest for truth, reminding us that the journey, not the destination, is the essence of existence.

It is a comprehensive illustration of what women are expected to be for the man in their lives: the person he exerts power over, the one who listens to and sympathizes with him, the object on which to project his romantic fantasies of purity and exceptionalism, and his savior.

Creating Sacred Space Sacred space is a way to separate your time of meditation from the rest of your day. It's not going to have to be a literal place you never use for anything else. Sacred space can be an energetic, sacred time now. While you don't have to, you may find that just for your meditation practice you want to have a special room or corner. Creating one is fun, and it is very personal. It also makes meditation easy to start as all your items can stay in one place: your cushion or chair for meditation, your blanket, and any crystals, props, candles, pictures, etc. When you meditate, sacred space is essential. It will encourage you to be actively free. Be mindful that during meditation, you may become delicate. Harsh noise or words could have an easier effect on you right after you're done. You're going to let down your guard. You're going to be. And, that's why it's important to have time to meditate to concentrate and time after to absorb the practice so that the effects of meditation will impact you at the cellular level. Listening to Your Body’s Wisdom You're preparing to be with what comes up when you're silent when you create the space or time as sacred. You're preparing to spend time with the parts you're dealing with when you're outwardly focused on others, or what you're going to do next. You're going to be here right now when you create sacred space. For chakra healing, it's time to check in and see how you feel when you come to this quiet place. These are the answers to which chakras are out of control as you consider how you look. Become Attuned to How You Feel You may have an immediate and reliable answer when someone asks how you are, "I'm fine," "I'm sleepy," or "I'm fantastic! It's helpful to know how you are instantly; it indicates you're linked to the common understanding of how you feel. It's good to know this instant, and then take time to go deeper. Take time to watch. Taking time to feel how you feel physically, emotionally, mentally, and energetically gives you a more comprehensive picture of how you are right now. It can help you to know what to balance in your energy centers if you notice how you feel, so you feel even better. An instant response, "I'm tired," indicates that there are chakras out of balance that you may want to look into so that you feel alert and well-rested.

Throughout the I Ching there is mention of following, being led, and clinging. There are also warnings against the misuse of power, and of acting on our own. The impression we get from this advice is that the I Ching presents a passive approach to life. This is not true. When we are faced with a situation in which the I Ching calls for retreat, holding fast, and not acting, it refers to all these things in a moving time frame. We are meant to stop at the moment, retreat momentarily, hold fast and not act, until the right moment arrives to move ahead. It is not a static, permanent counsel to quit. When does the right moment arrive to move ahead? When we have perceived the inner truth of the situation with clarity, when we have become emotionally detached, and when we have become independent in our inner attitude, yet firm in recognizing what is correct. Then we are able to seize the opportunities presented by the moment, and move ahead appropriately. If we are able to keep our attitude modest and sincere when we act, we will achieve maximum progress. We need, however, to be able to retreat the moment the opening begins to close. If we fail to disengage in time, our good effect will be diminished. Acting from inner independence is different from acting from egotistical enthusiasm. The ego would dazzle us with its “comprehensive” solutions. It is good at insinuating itself into the role of savior with clever, airtight remedies, and it is good at acting detached. That is why the I Ching counsels “hesitating caution.” Caution keeps the ego at a distance. If we move ahead without having put ourselves into a correct relationship to the situation, we fall victim to arrogance. In order to be led, we need to be open and alert. Even though we develop a firm knowledge of I Ching principles, we should avoid taking inflexible positions. A situation may be full of ambiguity until we see how to relate to the matter without compromising ourselves. When we do not yet understand a new lesson, it is important to allow ourselves to be led without resistance through the developing situation. We keep asking, inwardly, what we need to do to relate correctly to the moment. Often, we need only wait in a neutral but alert frame of mind, like an actor in the wings awaiting his cue. He listens within, he feels the action going on, and when he moment arrives, he fulfills his role.

Listen! If all must suffer to pay for the eternal harmony, what have children to do with it, tell me, please? It’s beyond all comprehension why they should suffer, and why they should pay for the harmony. Why should they, too, furnish material to enrich the soil for the harmony of the future? I understand solidarity in sin among men. I understand solidarity in retribution, too; but there can be no such solidarity with children. And if it is really true that they must share responsibility for all their fathers’ crimes, such a truth is not of this world and is beyond my comprehension.

PRINCIPLE 1—Become genuinely interested in other people. PRINCIPLE 2—Smile. PRINCIPLE 3—Remember that a person’s name is to that person the sweetest and most important sound in any language. PRINCIPLE 4—Be a good listener. Encourage others to talk about themselves. PRINCIPLE 5—Talk in terms of the other person’s interests. PRINCIPLE 6—Make the other person feel important-and do it sincerely.

Step Three: Talk with It. Ask it numerous questions, and listen carefully to what it has to say. “Why are you here?” “What do you want?” “Why are you doing this to me?” “Where did you come from?” “How long have you been here?” “When did you start?” If it doesn’t know the answer to any of these questions, ask it to guess. “Well, you say you don’t know why you’re here. Why do you think you’re here?” When it asks you a question, answer it, and see how the problematic person or entity responds; you might even ask the problem issue what it (or he or she or them) thought of your answer. Get to know it directly as a living, breathing, creative, next-door neighbor, a person addressed in the 2nd person, converting it from a 3rd-person “him,” “her,” “them,” or “it” directly into a 2nd-person “you” or “thou.” The more you do each of these steps, the more likely you will already notice a certain diminution of the symptom itself. Then finally:

The services Henry and Sandra were so taken with were not evangelistic events; they were regular services designed for the praise of God and the strengthening of believers. There were Bible readings, songs, prayers, creeds and preaching-all the things that have always been part of church gatherings. Henry and Sandra were eavesdroppers, as it were. And this, I think, is part of the power of services like these. Visitors to church can easily feel threatened if they suspect the whole event is pitched at them. But when they feel the freedom simply to observe what Christians do-praying to the Lord, giving thanks to him, listening to his Word-visitors are often more at ease, less defensive and more open to the things they hear. They are more attentive to our “praises” of him who called us out of darkness into his marvellous light. I still think there is a place for the evangelistic church service and even for the so-called seeker service. I also think it is important to consider making small adjustments to our gatherings to make them more comprehensible to the uninitiated. However, I want to stress in the strongest terms that visitor-focused services are not an evangelistic necessity. Normal church meetings conducted exceptionally well will not only inspire the regulars; they will draw in visitors and, through the powerful vehicle of our corporate praise, promote the gospel to them. The burden is on us-whether we are laypeople or leaders-to do everything we can to enhance what goes on in our services and to invite our friends and family to eavesdrop on what we do.

Second, this passage shows us that rarely, if ever, will Satan confront you as Satan. He will almost always approach you indirectly, disguised as someone or something more likely to win your trust (such as when Peter opposed Jesus’s going to Jerusalem in Matthew 16). He will come to you through something you hear or see, perhaps a movie; a lecture by a brilliant, articulate, but pagan professor; through a well-meaning friend; or as an angel of light. After all, if you knew it was Satan, you’d be less inclined to listen or say yes.

Your true identity is who God says you are. You will never discover who you are by looking inside yourself or listening to what others say. The Lord gets the first word because he made you. He gets the daily word because you live before his face. He gets the last word because he will administer your "comprehensive life review.

If, through the event, Da-sein as the open center of the selfhood that grounds truth is first thrown to itself and becomes a self, then Dasein again, as the concealed possibility of the grounding essential occurrence of beyng, must belong to the event. And in the turning: The event must require Dasein and, in needing it, must place it in the call and thereby bring it before the passing by of the last god. The turning essentially occurs in between the call (to the one that belongs) and the belonging (of the one that is called): the turning is a counter-turning. The call to the leap into the appropriation is the great stillness of the most concealed self-knowledge. Every language of Da-sein originates here and is thus in essence silence (cf. restraint, event, truth, and language). As counter-turning, the event “is” therefore the highest reign over the advent and absconding of the past gods. The most extreme god needs beyng. The call is intrusion and remaining absent in the mystery of the appropriation. Playing out in the turning are the intimations of the last god as the intrusion and remaining absent of the advent and absconding of the gods and of their abode of sovereignty. In these intimations the law of the last god is intimated, the law of the great individuation in Da-sein, of the solitude of the sacrifice, and of the uniqueness of the choice regarding the shortest and steepest path. In the essence of the intimation lies the mystery of the unity of the innermost nearing in the most extreme distance, the traversal of the broadest temporal-spatial playing field of beyng. This extremity of the essential occurrence of beyng requires what is most intrinsic in the plight of the abandonment by being. This plight must belong and listen to the call of the reigning of that intimation. What resonates and spreads out in such listening is first able to prepare for the strife of earth and world, i.e., for the truth of the “there” and, through the “there,” for the site of the moment of the decision and so for the playing out of the strife and thus for the sheltering in beings. Whether this call of the extreme intimation, this most concealed appropriation, still happens openly, or whether the plight becomes mute instead and all reigning is withheld, and whether the call is still taken up, provided it does happen at all, and whether the leap into Da-sein and thus, out of the truth of the latter, the turning still become history—therein is decided the future of humans. They may for centuries still ravish and devastate the planet with their machinations, and the monstrousness of this drive may “develop” to an inconceivable extent, assume the form of an apparent strictness, and become the measuring regulation of the devastated as such; the greatness of beyng will remain closed off, since decisions about truth and untruth and their essence no longer arise. All that matters is the calculation of the success and failure of the machinations. This calculation extends into a presumed “eternity,” which is not such but is only the endless “and so on” of what is most desolate and most fleeting. Where the truth of being is not willed, not incorporated into a willing of knowledge and experience, into a questioning, there all timespace is withdrawn from the moment, i.e., from the flashing up of beyng out of the enduring of the simple and always incalculable event. Or else the moment still belongs only to the most solitary solitudes, although these are denied a grounding comprehension of the instituting of a history. Yet these moments, and they alone, can become the preparations in which the turning of the event unfolds into truth and joins truth. Indeed, only pure persistence in the simple and essential, which are uncompellable, is mature enough for the preparation of such preparedness; the fleetingness of the frenetically self-surpassing machinations is never so mature.

He had to ask these questions and then remain absolutely silent. Listening in silence was essential to making a comprehensive scan of a person’s soul.

Then there is the conversation where one participant is trying to attain victory for his point of view. This is yet another variant of the dominance-hierarchy conversation. During such a conversation, which often tends toward the ideological, the speaker endeavours to (1) denigrate or ridicule the viewpoint of anyone holding a contrary position, (2) use selective evidence while doing so and, finally, (3) impress the listeners (many of whom are already occupying the same ideological space) with the validity of his assertions. The goal is to gain support for a comprehensive, unitary, oversimplified world-view. Thus, the purpose of the conversation is to make the case that not thinking is the correct tack. The person who is speaking in this manner believes that winning the argument makes him right, and that doing so necessarily validates the assumption-structure of the dominance hierarchy he most identifies with. This is often—and unsurprisingly—the hierarchy within which he has achieved the most success, or the one with which he is most temperamentally aligned. Almost all discussions involving politics or economics unfold in this manner, with each participant attempting to justify fixed, a priori positions instead of trying to learn something or to adopt a different frame (even for the novelty). It is for this reason that conservatives and liberals alike believe their positions to be self-evident, particularly as they become more extreme. Given certain temperamentally-based assumptions, a predictable conclusion emerges—but only when you ignore the fact that the assumptions themselves are mutable.

The unique contribution of Bible exposition is its substantial enhancement of the listeners' comprehension of Scripture's intent. Those who listen to expository preaching have opportunity to submit to the Holy Spirit who first inspired the text as He now illumines that text to them. This is the best avenue for building up the saints. The New Testament puts heavy emphasis on using the mind as the principal avenue to Christian growth (for example, Rom. 12:2; 1 Pet. 1:13), so the preacher should do the same.

It is a matter of legal record that, for years, the CEOs of Apple, Intel, Google, Pixar, and other Silicon Valley firms operated something very much like a cartel against their own employees. In a scandal that journalists now call “the Techtopus,” these worthies agreed to avoid recruiting one another’s tech workers and thus keep those workers’ wages down across the industry. In 2007, in one of the most famous chapters of the Techtopus story, the famous innovator Steve Jobs emailed Eric Schmidt, demanding that this CEO and friend of top Democrats do something about a Google recruiter who was trying to lure an employee away from Apple. Two days later, according to the reporter who has studied the case most comprehensively, Schmidt wrote back to Jobs to tell him the recruiter had been fired. Jobs then forwarded Schmidt’s email around with this comment appended: “:)

The “love” of formerly abused children for their parents is not love. It is an attachment fraught with expectations, illusions, and denials, and it exacts a high price from all those involved in it. The price of this attachment is paid primarily by the next generation of children, who grow up in a spirit of mendacity because their parents automatically inflict on them the things they believe “did them good.” Young parents themselves also frequently pay for their denial with serious damage to their health because their “gratitude” stands in contradiction to the knowledge stored in their bodies. The frequent failure of therapy can be explained by the fact that most therapists are themselves caught up in the snare of traditional morality and attempt to drag their clients into the same kind of captivity because it is all they know. As soon as clients start to feel and become capable of roundly condemning the deeds, say, of an incestuous father, therapists will probably be assailed by fear of punishment at the hands of their own parents if they should dare to look their own truth in the face and express it for what it is. How else can we explain the fact that forgiveness is declared to be an instrument of healing? Therapists frequently propose this to reassure themselves, just as the parents did. But because it sounds very similar to the messages communicated to them in childhood by their parents, albeit expressed in a more friendly way, some patients may need some time to see through the pedagogic angle of it. And even once they finally have recognized it, they can hardly leave their therapist, especially if a new toxic attachment has already formed, if for them, the therapist has become like a mother who has helped them to a new birth (because in this new relationship they have started to feel). So they may continue to expect salvation from the therapist instead of listening to their body and accepting the aid its signals represent. Once clients, accompanied by an enlightened witness, have lived through and understood their fear of their parents (or parental figures), they can gradually start to break off destructive attachments. The positive reaction of the body will not be long in coming: its communications will become more and more comprehensible; it will cease to express itself in mysterious symptoms. Then clients will realize that their therapists have deceived them (frequently involuntarily) because forgiveness actually prevents the formation of scar tissue over the old wounds, not to speak of complete recovery. And it can never dispel the compulsion to repeat the same pattern over and over again. This is something we can all find out from our own experience.

Listen to the discussion between any two philosophers one of whom upholds determinism, and the other liberty: it is always the determinist who seems to be in the right. He may be a beginner and his adversary a seasoned philosopher. He can plead his cause nonchalantly, while the other sweats blood for his. It will always be said of him that he is simple, clear and right. He is easily and naturally so, having only to collect thought ready to hand and phrases ready-made: science, language, common sense, the whole of intelligence is at his disposal. Criticism of an intuitive philosophy is so easy and so certain to be well received that it will always tempt the beginner. Regret may come later,—unless, of course, there is a native lack of comprehension and, out of spite, personal resentment toward everything that is not reducible to the letter, toward all that is properly spirit. That can happen, for philosophy too has its Scribes and its Pharisees.

What a pigeon-headed man." Indigo grinned, switching the equipment bag between his hands to spread the weight. "Pigeon-headed, huh? That's new on me." "All he does is coo, no listening, no comprehension. Strutting around that place as though he owns it.

It's a story as old as time - a husband suspects his wife of cheating and seeks the truth. In this case study, we explore how Daniel Meuli Web Recovery became the hero in unraveling the secrets of a cheating wife. The husband, let's call him John, was plagued by suspicions, and Daniel Meuli Web Recovery stepped in to clear the fog and provide concrete information. With their expertise and unyielding determination, Daniel Meuli Web Recovery embarked on the investigation. They began by meticulously gathering relevant information and evidence. Through their advanced tools and techniques, they scoured the depths of the web, tracking digital footprints and uncovering hidden communication channels. They left no stone unturned, leaving John astounded by their skills and efficiency. The investigation yielded undeniable proof of infidelity. Daniel Meuli Web Recovery presented John with a comprehensive report containing irrefutable evidence of his wife's betrayal. Armed with this information, John could no longer ignore the truth. The impact was immense - it shattered the illusions he held onto and forced him to confront the harsh reality. Despite the pain, John found solace in knowing the truth, and he could finally make informed decisions about the future of his relationship. One of the pillars of Daniel Meuli Web Recovery's approach is its commitment to maintaining strict confidentiality. They understand the sensitivity of their client's cases and abide by a code of ethics that ensures utmost discretion. Trust is the foundation of their work, and they go to great lengths to protect their clients' privacy. Daniel Meuli Web Recovery recognizes the importance of operating within the boundaries of the law. They stay updated on legal regulations and ensure that their investigation techniques comply with all relevant standards. By working within legal boundaries, they offer their clients peace of mind, knowing that the truth they uncover can be used appropriately without legal repercussions. While uncovering the truth is crucial, Daniel Meuli Web Recovery doesn't stop there. They understand that emotional recovery is equally important. With their empathetic approach, they offer counseling and guidance to help individuals cope with the aftermath of infidelity. From providing a listening ear to offering sound advice, Daniel Meuli Web Recovery is there to support its clients through the healing process. Be rest assured of a good job when you contact Daniel Meuli web recovery via Email: Danielmeuliweberecovery (At) email dot com

It's a story as old as time - a husband suspects his wife of cheating and seeks the truth. In this case study, we explore how Daniel Meuli Web Recovery became the hero in unraveling the secrets of a cheating wife. The husband, let's call him John, was plagued by suspicions, and Daniel Meuli Web Recovery stepped in to clear the fog and provide concrete information. With their expertise and unyielding determination, Daniel Meuli Web Recovery embarked on the investigation. They began by meticulously gathering relevant information and evidence. Through their advanced tools and techniques, they scoured the depths of the web, tracking digital footprints and uncovering hidden communication channels. They left no stone unturned, leaving John astounded by their skills and efficiency. The investigation yielded undeniable proof of infidelity. Daniel Meuli Web Recovery presented John with a comprehensive report containing irrefutable evidence of his wife's betrayal. Armed with this information, John could no longer ignore the truth. The impact was immense - it shattered the illusions he held onto and forced him to confront the harsh reality. Despite the pain, John found solace in knowing the truth, and he could finally make informed decisions about the future of his relationship. One of the pillars of Daniel Meuli Web Recovery's approach is its commitment to maintaining strict confidentiality. They understand the sensitivity of their client's cases and abide by a code of ethics that ensures utmost discretion. Trust is the foundation of their work, and they go to great lengths to protect their clients' privacy. Daniel Meuli Web Recovery recognizes the importance of operating within the boundaries of the law. They stay updated on legal regulations and ensure that their investigation techniques comply with all relevant standards. By working within legal boundaries, they offer their clients peace of mind, knowing that the truth they uncover can be used appropriately without legal repercussions. While uncovering the truth is crucial, Daniel Meuli Web Recovery doesn't stop there. They understand that emotional recovery is equally important. With their empathetic approach, they offer counseling and guidance to help individuals cope with the aftermath of infidelity. From providing a listening ear to offering sound advice, Daniel Meuli Web Recovery is there to support its clients through the healing process. Be rest assured of a good job when you contact Daniel Meuli web recovery via Email: Danielmeuliweberecovery (At) email dot com

If we now turn to strength of mind or soul, then the first question is, What are we to understand thereby? Plainly it is not vehement expressions of feeling, nor easily excited passions, for that would be contrary to all the usage of language, but the power of listening to reason in the midst of the most intense excitement, in the storm of the most violent passions. Should this power depend on strength of understanding alone? We doubt it. The fact that there are men of the greatest intellect who cannot command themselves certainly proves nothing to the contrary, for we might say that it perhaps requires an understanding of a powerful rather than of a comprehensive nature; but we believe we shall be nearer the truth if we assume that the power of submitting oneself to the control of the understanding, even in moments of the most violent excitement of the feelings, that power which we call self-command, has its root in the heart itself. It is, in point of fact, another feeling, which in strong minds balances the excited passions without destroying them; and it is only through this equilibrium that the mastery of the understanding is secured. This counterpoise is nothing but a sense of the dignity of man, that noblest pride, that deeply-seated desire of the soul always to act as a being endued with understanding and reason. We may therefore say that a strong mind is one which does not lose its balance even under the most violent excitement.

You listen to something, and your mind immediately reacts with its knowledge, its conclusions, its opinions, its past memories. It listens, inquiring for a future understanding. Just observe yourself, how you are listening… Either you are listening with a conclusion, with knowledge, with certain memories, experiences, or you want an answer, and you are impatient. You want to know what it is all about, what life is all about, the extraordinary complexity of life. You are not actually listening at all. You can only listen when the mind is quiet, when the mind doesn't react immediately, when there is an interval between your reaction and what is being said. Then, in that interval there is a quietness, there is a silence in which alone there is a comprehension which is not intellectual understanding. If there is a gap between what is said and your own reaction to what is said, in that interval…if you observe, there comes clarity.

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I felt as though the sadness in my intestines had moved in. Trembling, my fingers made their hundredth lap across the bank statement. $14,000. Vanished. vanished from my online investment account, taking with it a crushing sensation of helplessness and a trail of digital dust. Panic gnawed at me. My life savings, my future, seemingly swallowed into the abyss of the internet. Every avenue I explored felt like a dead end. My frantic calls to the platform yielded robotic platitudes and zero action. The police, overwhelmed by the sheer volume of cybercrime, offered little solace. I was drowning in a sea of despair, clutching at straws that seemed to melt in my grasp. Then, a flicker of hope. A friend, privy to my digital nightmare, mentioned Technocrate Recovery. Skeptical, yet desperate, I delved into their website,(ww w.technocr aterecovery. site) eyes scanning for a shred of credibility. Testimonials, success stories, a team of experts – it was a beacon in the darkness. I contacted them, my voice choked with a mix of fear and desperation. The first meeting was enlightening. In contrast to the callous disregard I had experienced in other places, Technocrate Recovery responded to me with compassion and comprehension. They outlined a clear course of action, listened intently, and posed thoughtful questions. They offered a lifeline and the opportunity to fight back against the nameless robber who had taken my hard-earned money, but they did not guarantee miracles. The recovery process was an emotional rollercoaster. Days bled into nights as Technocrate Recovery navigated the complex labyrinth of the online financial world. There were setbacks, roadblocks, and moments I doubted the outcome. But through it all, the team remained steadfast, their unwavering dedication a constant source of strength. Finally, the news I'd been waiting for arrived. A breakthrough traces. A lead. The team, fueled by renewed vigor, pursued it relentlessly. And then, the impossible became reality. My stolen funds, clawed back from the clutches of the cybercriminal, returned to my account. The elation was indescribable. Tears of relief streamed down my face as I confirmed the balance. It wasn't just about the money, though that was significant. It was about reclaiming control, about defying the odds, about proving that even in the darkest corners of the internet, good can prevail. Technocrate Recovery wasn't just a service; they were my digital knights in shining armor. They fought for me when I couldn't fight for myself, guiding me through the labyrinth of cybercrime and bringing me back to the shores of financial safety. Never lose up hope if you find yourself in the depths of online loss. In the virtual realm, there exist champions prepared to defend your pilfered hopes. Let them be your light in the dark by reaching out and sharing your experience with them.

MONITOR AND RETRIEVE LOST CRYPTOCURRENCY WITH_TECHNOCRATE RECOVERY I felt as though the sadness in my intestines had moved in. Trembling, my fingers made their hundredth lap across the bank statement. $14,000. Vanished. vanished from my online investment account, taking with it a crushing sensation of helplessness and a trail of digital dust. Panic gnawed at me. My life savings, my future, seemingly swallowed into the abyss of the internet. Every avenue I explored felt like a dead end. My frantic calls to the platform yielded robotic platitudes and zero action. The police, overwhelmed by the sheer volume of cybercrime, offered little solace. I was drowning in a sea of despair, clutching at straws that seemed to melt in my grasp. Then, a flicker of hope. A friend, privy to my digital nightmare, mentioned Technocrate Recovery. Skeptical, yet desperate, I delved into their website,(ww w.technocr aterecovery. site) eyes scanning for a shred of credibility. Testimonials, success stories, a team of experts – it was a beacon in the darkness. I contacted them, my voice choked with a mix of fear and desperation. The first meeting was enlightening. In contrast to the callous disregard I had experienced in other places, Technocrate Recovery responded to me with compassion and comprehension. They outlined a clear course of action, listened intently, and posed thoughtful questions. They offered a lifeline and the opportunity to fight back against the nameless robber who had taken my hard-earned money, but they did not guarantee miracles. The recovery process was an emotional rollercoaster. Days bled into nights as Technocrate Recovery navigated the complex labyrinth of the online financial world. There were setbacks, roadblocks, and moments I doubted the outcome. But through it all, the team remained steadfast, their unwavering dedication a constant source of strength. Finally, the news I'd been waiting for arrived. A breakthrough traces. A lead. The team, fueled by renewed vigor, pursued it relentlessly. And then, the impossible became reality. My stolen funds, clawed back from the clutches of the cybercriminal, returned to my account. The elation was indescribable. Tears of relief streamed down my face as I confirmed the balance. It wasn't just about the money, though that was significant. It was about reclaiming control, about defying the odds, about proving that even in the darkest corners of the internet, good can prevail. Technocrate Recovery wasn't just a service; they were my digital knights in shining armor. They fought for me when I couldn't fight for myself, guiding me through the labyrinth of cybercrime and bringing me back to the shores of financial safety. Never lose up hope if you find yourself in the depths of online loss. In the virtual realm, there exist champions prepared to defend your pilfered hopes. Let them be your light in the dark by reaching out and sharing your experience with them. TECHNOCRATE RECOVERY CONTACT INFORMATION'S..... Email: technocratrecovery @contractor.net   Telegram: (@)TECHNOCRATE_RECOVERY  

MONITOR AND RETRIEVE LOST CRYPTOCURRENCY WITH_TECHNOCRATE RECOVERY I felt as though the sadness in my intestines had moved in. Trembling, my fingers made their hundredth lap across the bank statement. $14,000. Vanished. vanished from my online investment account, taking with it a crushing sensation of helplessness and a trail of digital dust. Panic gnawed at me. My life savings, my future, seemingly swallowed into the abyss of the internet. Every avenue I explored felt like a dead end. My frantic calls to the platform yielded robotic platitudes and zero action. The police, overwhelmed by the sheer volume of cybercrime, offered little solace. I was drowning in a sea of despair, clutching at straws that seemed to melt in my grasp. Then, a flicker of hope. A friend, privy to my digital nightmare, mentioned Technocrate Recovery. Skeptical, yet desperate, I delved into their website,(ww w.technocr aterecovery. site) eyes scanning for a shred of credibility. Testimonials, success stories, a team of experts – it was a beacon in the darkness. I contacted them, my voice choked with a mix of fear and desperation. The first meeting was enlightening. In contrast to the callous disregard I had experienced in other places, Technocrate Recovery responded to me with compassion and comprehension. They outlined a clear course of action, listened intently, and posed thoughtful questions. They offered a lifeline and the opportunity to fight back against the nameless robber who had taken my hard-earned money, but they did not guarantee miracles. The recovery process was an emotional rollercoaster. Days bled into nights as Technocrate Recovery navigated the complex labyrinth of the online financial world. There were setbacks, roadblocks, and moments I doubted the outcome. But through it all, the team remained steadfast, their unwavering dedication a constant source of strength. Finally, the news I'd been waiting for arrived. A breakthrough traces. A lead. The team, fueled by renewed vigor, pursued it relentlessly. And then, the impossible became reality. My stolen funds, clawed back from the clutches of the cybercriminal, returned to my account. The elation was indescribable. Tears of relief streamed down my face as I confirmed the balance. It wasn't just about the money, though that was significant. It was about reclaiming control, about defying the odds, about proving that even in the darkest corners of the internet, good can prevail. Technocrate Recovery wasn't just a service; they were my digital knights in shining armor. They fought for me when I couldn't fight for myself, guiding me through the labyrinth of cybercrime and bringing me back to the shores of financial safety. Never lose up hope if you find yourself in the depths of online loss. In the virtual realm, there exist champions prepared to defend your pilfered hopes. Let them be your light in the dark by reaching out and sharing your experience with them. TECHNOCRATE RECOVERY CONTACT INFORMATION'S..... Email: technocratrecovery @contractor. net   Telegram: (@)TECHNOCRATE_RECOVERY  

MONITOR AND RETRIEVE LOST CRYPTOCURRENCY WITH_TECHNOCRATE RECOVERY I felt as though the sadness in my intestines had moved in. Trembling, my fingers made their hundredth lap across the bank statement. $14,000. Vanished. vanished from my online investment account, taking with it a crushing sensation of helplessness and a trail of digital dust. Panic gnawed at me. My life savings, my future, seemingly swallowed into the abyss of the internet. Every avenue I explored felt like a dead end. My frantic calls to the platform yielded robotic platitudes and zero action. The police, overwhelmed by the sheer volume of cybercrime, offered little solace. I was drowning in a sea of despair, clutching at straws that seemed to melt in my grasp. Then, a flicker of hope. A friend, privy to my digital nightmare, mentioned Technocrate Recovery. Skeptical, yet desperate, I delved into their website,(ww w.technocr aterecovery. site) eyes scanning for a shred of credibility. Testimonials, success stories, a team of experts – it was a beacon in the darkness. I contacted them, my voice choked with a mix of fear and desperation. The first meeting was enlightening. In contrast to the callous disregard I had experienced in other places, Technocrate Recovery responded to me with compassion and comprehension. They outlined a clear course of action, listened intently, and posed thoughtful questions. They offered a lifeline and the opportunity to fight back against the nameless robber who had taken my hard-earned money, but they did not guarantee miracles. The recovery process was an emotional rollercoaster. Days bled into nights as Technocrate Recovery navigated the complex labyrinth of the online financial world. There were setbacks, roadblocks, and moments I doubted the outcome. But through it all, the team remained steadfast, their unwavering dedication a constant source of strength. Finally, the news I'd been waiting for arrived. A breakthrough traces. A lead. The team, fueled by renewed vigor, pursued it relentlessly. And then, the impossible became reality. My stolen funds, clawed back from the clutches of the cybercriminal, returned to my account. The elation was indescribable. Tears of relief streamed down my face as I confirmed the balance. It wasn't just about the money, though that was significant. It was about reclaiming control, about defying the odds, about proving that even in the darkest corners of the internet, good can prevail. Technocrate Recovery wasn't just a service; they were my digital knights in shining armor. They fought for me when I couldn't fight for myself, guiding me through the labyrinth of cybercrime and bringing me back to the shores of financial safety. Never lose up hope if you find yourself in the depths of online loss. In the virtual realm, there exist champions prepared to defend your pilfered hopes. Let them be your light in the dark by reaching out and sharing your experience with them. TECHNOCRATE RECOVERY CONTACT INFORMATION'S..... Email: technocratrecovery@contractor.net   Telegram: @TECHNOCRATE_RECOVERY  

I felt as though the sadness in my intestines had moved in. Trembling, my fingers made their hundredth lap across the bank statement. $14,000. Vanished. vanished from my online investment account, taking with it a crushing sensation of helplessness and a trail of digital dust. Panic gnawed at me. My life savings, my future, seemingly swallowed into the abyss of the internet. Every avenue I explored felt like a dead end. My frantic calls to the platform yielded robotic platitudes and zero action. The police, overwhelmed by the sheer volume of cybercrime, offered little solace. I was drowning in a sea of despair, clutching at straws that seemed to melt in my grasp. Then, a flicker of hope. A friend, privy to my digital nightmare, mentioned Technocrate Recovery. Skeptical, yet desperate, I delved into their website,(ww w.technocr aterecovery. site) eyes scanning for a shred of credibility. Testimonials, success stories, a team of experts – it was a beacon in the darkness. I contacted them, my voice choked with a mix of fear and desperation. The first meeting was enlightening. In contrast to the callous disregard I had experienced in other places, Technocrate Recovery responded to me with compassion and comprehension. They outlined a clear course of action, listened intently, and posed thoughtful questions. They offered a lifeline and the opportunity to fight back against the nameless robber who had taken my hard-earned money, but they did not guarantee miracles. The recovery process was an emotional rollercoaster. Days bled into nights as Technocrate Recovery navigated the complex labyrinth of the online financial world. There were setbacks, roadblocks, and moments I doubted the outcome. But through it all, the team remained steadfast, their unwavering dedication a constant source of strength. Finally, the news I'd been waiting for arrived. A breakthrough traces. A lead. The team, fueled by renewed vigor, pursued it relentlessly. And then, the impossible became reality. My stolen funds, clawed back from the clutches of the cybercriminal, returned to my account. The elation was indescribable. Tears of relief streamed down my face as I confirmed the balance. It wasn't just about the money, though that was significant. It was about reclaiming control, about defying the odds, about proving that even in the darkest corners of the internet, good can prevail. Technocrate Recovery wasn't just a service; they were my digital knights in shining armor. They fought for me when I couldn't fight for myself, guiding me through the labyrinth of cybercrime and bringing me back to the shores of financial safety. Never lose up hope if you find yourself in the depths of online loss. In the virtual realm, there exist champions prepared to defend your pilfered hopes. Let them be your light in the dark by reaching out and sharing your experience with them. TECHNOCRATE RECOVERY CONTACT INFORMATION'S..... Email: technocratrecovery@contractor.net   Telegram: @TECHNOCRATE_RECOVERY  

If you do not read or listen to process and understand context, your response will always be shallow, spiteful and wrong.

Strategic thinking/visioning. Able to see and communicate the big picture in an inspiring way. Determines opportunities and threats through comprehensive analysis of current and future trends. • Creativity/innovation. Generates new and innovative approaches to problems. • Enthusiasm. Exhibits passion and excitement over work. Has a can-do attitude. • Work ethic. Possesses a strong willingness to work hard and sometimes long hours to get the job done. Has a track record of working hard. • High standards. Expects personal performance and team performance to be nothing short of the best. • Listening skills. Lets others speak and seeks to understand their viewpoints. • Openness to criticism and ideas. Often solicits feedback and reacts calmly to criticism or negative feedback. • Communication. Speaks and writes clearly and articulately without being overly verbose or talkative. Maintains this standard in all forms of written communication, including e-mail.