Pattern Seekers Quotes

We are pattern seekers, believers in a coherent world, in which regularities appear not by accident but as a result of mechanical causality or of someone´s intention. We do not expect to see regularity produced by a random process, and when we detect what appears to be a rule, we quickly reject the idea that the process is truly random. Random processes produce many sequences that convince people that the process is not random after all.

We are pattern seekers, believers in a coherent world, in which regularities (such as a sequence of six girls) appear not by accident but as a result of mechanical causality or of someone’s intention.

We are pattern seekers, believers in a coherent world, in which regularities (such as a sequence of six girls) appear not by accident but as a result of mechanical causality or of someone’s intention. We

The wisdom of the time traveler, I realized, can be deceiving. We return to the past armed with more information and cutting-edge innovations. But there are hazards in having so much wizardry at hand. The feast of data means there are more circumstances to bend and connect. You're tempted to build your villain with the abundance of pieces. It's understandable. We're pattern-seekers, all of us. We glimpse the rough outline of what we seek and we get snagged on it, sometimes remaining stuck when we could get free and move on.

Modulation and processing of the range of sensory experiences allows for social engagement and attachment to others. A person who is easily overwhelmed by sounds, touch, movement, or visual stimulation may avoid interactions with persons or situations that are highly stimulating. In contrast, the person who does not process sensory input unless it is very intense may develop a pattern of thrill seeking, high stimulation, and risky behavior.

part of what is needed is a theory not only of how we invent, but why we invent. Recall that Edison was inventing for the pure pleasure of inventing. He worked on many of his inventions, not to meet an unmet need, but just to see what happens and what’s possible. The Systemizing Mechanism is what drives curiosity.

THE PATTERNS - A HAIKU Seven colors dance, Random thoughts in time and space, Patterns form our world.

Other reasons have been postulated for why Neanderthals died out, but my contention is that the combination of the new Systemizing Mechanism, enabling complex tool-making, and the Empathy Circuit, enabling complex social interaction and deception, led Homo sapiens to become unrivaled.

I am constantly mystified by what John ends up remembering… I just don’t understand why he’s able to hang on to information like that, while so many other more important memories evaporate. Then again, I suppose so much of what stays with us is often insignificant. The memories we take to the ends of our lives have no real rhyme or reason, especially when you think of the endless things that you do over the course of a day, a week, a month, a year, a lifetime. All the cups of coffee, hand-washings, changes of clothes, lunches, goings to the bathroom, headaches, naps, walks to school, trips to the grocery store, conversations about the weather—all the things so unimportant they should be immediately forgotten. Yet they aren’t. I often think of the Chinese red bathrobe I had when I was twenty-seven years old; the sound of our first cat Charlie’s feet on the linoleum of our old house; the hot rarefied air around aluminum pot the moment before the kernels of popcorn burst open. I think of these things as often as I think about getting married or giving birth or the end of the Second World War. What is truly amazing is that before you know it, sixty years go by and you can remember maybe eight or nine important events, along with a thousand meaningless ones. How can that be? You want to think there’s a pattern to it all because it makes you feel better, gives you some sense of a reason why we’re here, but there really isn’t any. People look for God in these patterns, these reasons, but only because they don’t know where else to look. Things happen to us: some of it important, most of it not, and a little of it stays with us till the end. What stays after that? I’ll be damned if I know. (pp.174-175)

My eyes lifted from the blue, white, and yellow pattern of my uniform skirt, to meet those of Dr. Cruz—school psychologist and seeker of the ever-elusive, emotional breakthrough. I realized that was her goal sometime during our first session. I suppose, in her world, that was a benchmark of successful treatment, but, from where I sat, it was just incredibly annoying.

But there are hazards in having so much wizardry at hand. The feast of data means there are more circumstances to bend and connect. You’re tempted to build your villain with the abundance of pieces. It’s understandable. We’re pattern-seekers, all of us. We glimpse the rough outline of what we seek and we get snagged on it, sometimes remaining stuck when we could get free and move on.

If we want to experience the glory of God in our lives continually, we will always need to be seekers of His presence. Have we experienced the presence of God in certain places or through particular devotional and worship patterns? Are we expecting always to find our Beloved there? If we are sensing a lack of His presence, it may be that He wants us to seek Him in new ways or with greater intensity. Seeking Him reveals our true desire for His glory. Perhaps He hides Himself simply so that He can take delight in our desire for Him. Many

The immigrants pour into the cities, and the edges of the neighborhoods fray, then braid themselves into new American patterns. These new Americans push out into this country one step ahead of ancestors touching spectral fingers to the generations of the diaspora. Go, they whisper, but do not forget us. Outside a redbrick prison, protestors set up for another day of placards and marches, cries for justice that go unheard by the two Italian anarchists inside—a fishmonger and a shoemaker, seekers of the American dream now appealing their fate in its court while the electric chair bides its time. The lady in the harbor hoists her torch. The Gold Mountain twinkles in the early-morning fog hugging the shoreline of California, a pretty mirage. The atoms vibrate, always on the verge of some new shift. Shift and the electrons lean toward particle or wave. Shift and the action requires a reaction. Shift and the stroke of a typewriter elevates i to I, changes God to god. Shift and the beast acquires a thumb; the thumb, a weapon. Shift and rights become wrongs; the wrongs, justification. It’s all in the perspective.

Jesus walked a path of "suffering servanthood." We Christians say glibly that we are "saved by the death and resurrection of Jesus" but seem to understand this as some kind of heavenly transaction on his part, instead of an earthly transformation on his and our part. We need to deeply trust and allow both our own dyings and our own certain resurrections, just as Jesus did! This is the full pattern of transformation. If we trust both, we are indestructible. That is how Jesus "saves" us from meaninglessness, cynicism, hatred, and violence--which is indeed death. God is Light, yet this full light is hidden in darkness so only the sincere seeker finds it. It seems we all must go into darkness to see the light, which is counter-intuitive for the ego. Our age and culture resists this language of "descent." We made Christianity, instead, into a religion of "ascent," where Jesus became a self-help guru instead of a profound wisdom-guide who really transformed our mind and heart. Reason, medicine, wealth, technology, and speed (all good in themselves) have allowed us to avoid the quite normal and ordinary "path of the fall" as the way to transform the separate and superior self into a much larger identity that we call God.

He paused as his eyes went Elsewhere. His mouth hung open uncharacteristically in an odd moment of hesitation. But then he spoke: “I dreamt one night that I stood before the Conjurer of All. I do not know if this Conjurer was God, per se , but let us entertain the possibility that there exists, at least encoded in the patterned mechanisms of the human mind, a necessary and indelible embodiment therein that is simultaneously the Creator of the Universe and the Forger of All Things Within It The Knower of All there is to Know, to say the least. I stood uncomfortably before such an entity and this Conjurer spoke thus, ‘Seeker of Truth!’ His words were oppressive, yet assuring, ‘Now it can all be told! Now you may have all the answers you seek. All the answers of the Universe!’ This proclamation only satisfied me briefly, for I almost immediately found myself responding, ‘Dear Conjurer, I do not wish to sound ungrateful, but instead of all the answers, may I not have more questions? An endless supply even? For all else would seem insufficient. I could never face a world that lacked mystery.’ The Maker laughed as though I had told the only joke in the Universe in which he could find humor. I awoke immediately, out of breath, for I, too, had been laughing.

As we trace the myth of the Goddess through her salvific guides, we are aware of a cohesive set of metaphors that suggest a family likeness, as though a great mirror has shattered, prismatically retaining the original image. Indeed, the way which wisdom appears in the Bible is by means of "reflective mythology"-not the representation of an actual myth, but by a theological appropriation of mythic language and patterns that have been repackaged from the pagan models. With the Goddesses Demeter and Isis, the myth of the Goddess takes on a greater urgency that resonates to our contemporary spiritual response to the Divine Feminine: we find a common theme of loss and finding, of seeking for pieces of the shattered mirror of the beloved. Only when the divine daughter or husband is found and reconstituted can earth function again. Kore and Osiris are lost and found again, but they cannot be reconstituted entirely as they were. It is with our own search for the Goddess. In the period of loss, exile, or death, something transformative has happened. In each of these saving stories, it is the urgency of love the enduring patience of the seeker that restores the beloved. These are the prime qualities of Sophia that remind us always that, though we do not see her face clearly because she is veiled or disguised, the Goddess accompanies us wherever we go.

Neuro-Linguistic Programming (NLP) and working with the subconscious mind. NLP is a different approach to mental mastery. It is the scientific impact that language has on the subconscious mind. An array of modalities and language patterns are implemented to bypass the loud, chattery, brain bullshit, which gets in the way of resourceful thinking. It also takes the traumas we have stored in our subconscious, from years of repetitive thinking and behaviors, and makes us consciously aware of them, so we can implement the tools and experience positive and lasting change at a brain and cellular level.

The pursuit of patterns in random data is a fundamental function in our brains—so basic to human nature that our species should not be known only as Homo sapiens, or “man the wise.” We might better be named Homo formapetens, or “man the pattern-seeker.

First as a child, then as a teenager, I found my primary coping mechanism for not belonging in studying people. I was a seeker of pattern and connection. I knew if I could recognize patterns in people’s behaviors and connect those patterns to what people were feeling and doing, I could find my way. I used my pattern recognition skills to anticipate what people wanted, what they thought, or what they were doing. I learned how to say the right thing or show up in the right way. I became an expert fitter-in, a chameleon. And a very lonely stranger to myself.

Seekers found clues in the successes, failures, and confusions of predecessors, who became their inspiration, their targets, their resource. From Socrates, Plato learned both caution and the need for bold patterns of meaning of his own. From Plato, Aristotle learned the perils of deserting the world of the senses. Still the later somehow did not make the earlier irrelevant. Seekers, like artists, never wholly displaced those who had tried before. They all enlarged and enriched the menu.

Paul declared, “There is none who seeks after God” (Rom. 3:11). The unbeliever never seeks God. The unbeliever is a fugitive from God. The natural pattern for humanity is to run from Him, to hide from Him. Jesus came to seek and to save the lost (Luke 19:10). He is the Seeker; we are the ones who are running. In humanity’s sinful state, we may look for answers to life’s puzzles, but we do not seek God.

Chapter 3 Summary A key finding of prospect theory is loss aversion, the phenomenon whereby the emotional impact of a loss is greater than the corresponding impact of an equivalent gain. Loss aversion creates a preference for options associated with a lower chance of incurring a loss. It makes us risk averse. When we are in the gains, we have a tendency to quit too early in order to avoid the risk of giving those gains back. In other words, we like to quit while we’re ahead. When we are in the losses, we become risk seekers. We want to keep going, hoping we can avoid ever having to realize the loss. Daniel Kahneman has characterized this as sure-loss aversion. In other words, we like to stick when we’re behind. Quitting on time usually feels like quitting too early, and the usually part is specifically when you’re in the losses. Retail investors show this pattern of quitting when they’re ahead and sticking when they’re behind. Even expert investors don’t get their quitting decisions just right. They outperform on their buying decisions but underperform on their selling decisions. We naturally track and get feedback on the things we are doing. But once we quit something, we also quit keeping track of that course of action. This creates a problem with getting high-quality feedback, which in turn makes it hard to hone our quitting skills.

This involves a deep commitment to self-transformation, submission to a course of discipline by which the mind is tricked out of its conventional habit patterns, and a loving regard for the guru, who must be viewed not as an individual but essentially as a cosmic function. That function is designed to obliterate the illusion of discipleship. Thus the spiritual process between guru and disciple is of a highly paradoxical nature: In order to open to the guru’s transmission and allow it to work the miracle of transformation in us, we must assume the role of the disciple and hence deem the guru as external to ourselves. Yet the guru’s transmission stems from the Spirit itself, which is not separate from us, since it is our very own ultimate identity. The whole spiritual path shares in this paradox. The reason, Yoga tells us, is that while we are inherently free, we do not at present realize this in every moment. Instead we consider ourselves conditioned by all kinds of limiting factors. This turns us into seekers. The search ends when we fully and in every moment live in and as the Spirit, which is truly indivisible whole, whereas the so-called individual is in fact a fragmented being conjured by the illusion of the ego. The guru is the ultimate ego buster. Even while the guru has immense sympathy for the disciple who still thinks of himself as a finite island unto himself—an illusion that is fraught with suffering (duhkha)—the guru constantly and patiently attempts to draw the disciple out of himself and into the supra-individual and universal Self. In this task the guru is governed by wisdom (prajnā) and compassion (karunā), which are themselves supraindividual capacities that are oriented toward the Spirit rather than the finite human personality.

7. The closer we are to Self-realization, or enlightenment, the more ordinary we become. Only seekers striving for liberation as if it were a trophy glamorize the yogic process and themselves. They want to be extraordinary, whereas liberated beings are perfectly ordinary. They are as happy washing dishes as they are sitting quietly in meditation or teaching their disciples. For this reason, Yoga has from the beginning celebrated not only the path of the world-renouncing ascetic (samnyāsin) but also that of the world-engaging householder (grihastha) who uses the opportunities of daily life to practice the virtues of a yogic lifestyle. 8. In all Yoga practice, there is an element of pleasant “surprise” or favorableness. In the theistic schools of Yoga, this is explained as the grace (prasāda) of the Divine Being; in nontheistic schools, such as Jaina Yoga or certain schools of Buddhist Yoga, help is said to flow from liberated beings (called arhats, buddhas, bodhisattvas, tīrthankaras, or mahā-siddhas). Also, gurus are channels of benevolent energies, or blessings, intended to ripen their disciples. The process by which a guru blesses a disciple is called “transmission” (samcāra). In some schools, it is known as shakti-pāta, meaning “descent of the power.” The power in question is the Energy of Consciousness itself. 9. All Yoga is initiatory. That is, initiation (dīkshā) by a qualified teacher (guru) is essential for ultimate success in Yoga. It is possible to benefit from a good many yogic practices even without initiation. Thus, most exercises of Hatha-Yoga—from postures to breath control to meditation—can be successfully practiced on one’s own, providing the correct format has been learned. But for the higher stages of Yoga, empowerment through initiation is definitely necessary. The habit patterns of the mind are too ingrained for us to make deep-level changes without the benign intervention of a Yoga master. All yogic practices can usefully be viewed as preparation for this moment. 10. Yoga is a gradual process of replacing our unconscious patterns of thought and behavior with new, more benign patterns that are expressive of the higher powers and virtues of enlightenment. It takes time to accomplish this far-reaching work of self-transformation, and therefore practitioners of Yoga must first and foremost practice patience. Enlightenment, or liberation, is not realized in a matter of days, weeks, or months. We must be willing to commit to an entire lifetime of yogic practice. There must be a basic impulse to grow, regardless of whether or not we will achieve liberation in this lifetime. It is one of Yoga’s fundamental tenets that no effort is ever wasted; even the slightest attempt at transforming ourselves makes a difference. It is our patient cumulative effort that flowers into enlightenment sooner or later.

When a Western seeker encounters spirituality, he or she must come to terms with the four core pursuits of material welfare, physical-emotional-intellectual satisfaction, and moral integrity. Central to spiritual practice are self-inspection and self-understanding. We must be willing to examine our habit patterns: how we act and react in all kinds of situations. Then we must be willing and able to also understand what we see about ourselves. The next step is to eliminate those habit patterns that are not conducive to further spiritual growth and replace them with positive habit patterns. Newcomers to spiritual life often do not realize that spiritual practice requires consistent self-application, that is, a measure of effort. They tend to assume that their peep beyond the walls of conventional life is sufficient in itself. But to see a boat is not the same as rowing it to the other shore. Intellectualizing spiritual life is less than helpful.

A key finding of prospect theory is loss aversion, the phenomenon whereby the emotional impact of a loss is greater than the corresponding impact of an equivalent gain. Loss aversion creates a preference for options associated with a lower chance of incurring a loss. It makes us risk averse. When we are in the gains, we have a tendency to quit too early in order to avoid the risk of giving those gains back. In other words, we like to quit while we’re ahead. When we are in the losses, we become risk seekers. We want to keep going, hoping we can avoid ever having to realize the loss. Daniel Kahneman has characterized this as sure-loss aversion. In other words, we like to stick when we’re behind. Quitting on time usually feels like quitting too early, and the usually part is specifically when you’re in the losses. Retail investors show this pattern of quitting when they’re ahead and sticking when they’re behind. Even expert investors don’t get their quitting decisions just right. They outperform on their buying decisions but underperform on their selling decisions. We naturally track and get feedback on the things we are doing. But once we quit something, we also quit keeping track of that course of action. This creates a problem with getting high-quality feedback, which in turn makes it hard to hone our quitting skills.

She was the hunger of light, seeker of patterns. She had just the gift for Hereswith, something to help her in the time to come: the truth.

Joy Seekers Certainly, every one of you will admit that what we seek in life is peace and joy. The way of seeking and the field in which we are seeking may be different from man to man, from place to place, and from era to era. But all of us are demanding the same joy everywhere and at all times. Joy or peace, as generally understood, is that which we experience when, in the external circumstances, we come to live a pattern which we have demanded for ourselves at a given period of time and place. That which was, in our childhood, a great happiness and joy, may not again provide for us an equal happiness or peace in our youth. A blue glass marble or a tennis ball would have been a joyous present when one was in one’s childhood. But the same present would not bring any happiness to us if it is presented to us at our diamond jubilee; conversely, it may even be painful, inasmuch as it would remind us of our old age and the impending ‘calamitous day’! Examples can be multiplied to justify the working definition of joy or peace that we have made just now. In this, the difficulty or the failure of man is mainly because the demand of the physical man is not necessarily the demand of the emotional; in the same individual the intellectual personality would still have a third type of demand and, perhaps, the spiritual seeker in him would have yet another demand. Thus, four distinct sets of demands are made by each individual at the same period of time and space. Certainly, no two happenings can come to pass at one and the same time and place, the happenings being conditioned by both time and place. Therefore, however much we may try to bring about, through certain new changes, a perfect scheme of things in our life and a hope to gain out of it a perfect satisfaction for all the four personalities in us, we shall only end up with sheer disappointment. Our Hope But, if there be a technique by which we can train, discipline and integrate all these wild and madly revolting personalities in us together into one unit, certainly, we can thereafter order much more freedom and happiness for ourselves in the outer world. These techniques are together termed as ‘religion’ by the great seers.

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