Pay Attention To Patterns Quotes

Pay attention to the intricate patterns of your existence that you take for granted.

When you are paying attention to your thoughts, words, actions, feelings, food habits, reactions, decisions, secrets, patterns, and physique, you start tuning in consciously.

Perhaps we can recognize our way out of patterns rather than repeating our way out of them.

The world is far less random than it appears. Once you started paying attention, patterns emerged where before you only saw chaos.

I notice that I have to pay careful attention in order to listen to others with an openness that allows them to be as they are, or as they think themselves to be. The shutters of my mind habitually flip open and click shut, and these little snaps form into patterns I arrange for myself. The opposite of this inattention is love, is the honoring of others in a way that grants them the grace of their own autonomy and allows mutual discovery.

Until you are willing to learn the lessons, pay attention to details, and become patient with yourself, you will keep repeating the same patterns over and over again.

I always encourage people to pay attention to patterns, not potential. All of us have the potential to do better in our weak areas, but can we live with each other’s patterns?

The best works of art are never innocuous: they alter the viewer's perceptual predictions. It is only when the patterns of our vision are disrupted that we truly pay attention and must ask ourselves what we are looking at.

One thing I have learned about attention is that certain forms of it are contagious. When you spend enough time with someone who pays close attention to something (if you were hanging out with me, it would be birds), you inevitably start to pay attention to some of the same things. I’ve also learned that patterns of attention—what we choose to notice and what we do not—are how we render reality for ourselves, and thus have a direct bearing on what we feel is possible at any given time. These aspects, taken together, suggest to me the revolutionary potential of taking back our attention. To capitalist logic, which thrives on myopia and dissatisfaction, there may indeed be something dangerous about something as pedestrian as doing nothing: escaping laterally toward each other, we might just find that everything we wanted is already here.

Sights, smells, temperature changes—all sorts of stuff. We notice it without consciously thinking about it. He says we may not be paying attention, but our brains are recording and processing it all the same, and these… these observations, or whatever you want to call them, make up a pattern. So if you’re good with patterns, the way Mr. Benedict says I am, you can sometimes predict things.

You can take the first step right now. Start listening to the voice in your head as often as you can. Pay particular attention to any repetitive thought patterns, those old gramophone records that have been playing in your head perhaps for many years. This is what I mean by “watching the thinker,” which is another way of saying: listen to the voice in your head, be there as the witnessing presence.

Many people live with a tormentor in their head that continuously attacks and punishes them and drains them of vital energy. It is the cause of untold misery and unhappiness, as well as of disease. The good news is that you can free yourself from your mind. This is the only true liberation. You can take the first step right now. Start listening to the voice in your head as often as you can. Pay particular attention to any repetitive thought patterns, those old gramophone records that have been playing in your head perhaps for many years. This is what I mean by “watching the thinker,” which is another way of saying: listen to the voice in your head, be there as the witnessing presence. When you listen to that voice, listen to it impartially. That is to say, do not judge. Do not judge or condemn what you hear, for doing so would mean that the same voice has come in again through the back door. You’ll soon realize: there is the voice, and here I am listening to it, watching it. This I am realization, this sense of your own presence, is not a thought. It arises from beyond the mind.

Like the turtle's shell, the sense of self serves as a shield against stimulation and as a burden which limits mobility into possibly dangerous areas. The turtle rarely has to think about what's on the other side of his shell; whatever it is, it can't hurt him, can't even touch him. So, too, adults insist on the shell of a consistent self for themselves and their children and appreciate turtles for friends; they wish to be protected from being hurt or touched or confused or having to think. If a man can rely on consistency, he can afford not to notice people after the first few times. But I imagined a world in which each individual might be about to play the lover, the benefactor, the sponger, the attacker, the friend: and once known as one of the next day he might yet be anything. Would we pay attention to this person? Would life be boring? Would life be livable? I saw then clearly for the first time that the fear of failure keeps us huddled in the cave of self - a group of behavior patterns we have mastered and have no intention of risking failure by abandoning.

When someone says, "Everything happens for a reason," they're trying to convince you there's a pattern for your life, and that if you pay close attention, it's possible to decipher it.

Nothing succeeds like success; children who opt out of school have had a continued record of failure, and it would be difficult to blame the children themselves for voting with their feet and playing truant as much as possible. This failure is not necessary; it is imposed on the children by inappropriate methods of teaching which do not take into account the innate patterns of abilities of these children. A return to sanity is long overdue; we must pay close attention to the genetic basis of our children`s abilities.

Once I was asked by a seatmate on a trans-Pacific flight, a man who took the liberty of glancing repeatedly at the correspondence in my lap, what instruction he should give his fifteen-year-old daughter, who wanted to be a writer. I didn't know how to answer him, but before I could think I heard myself saying, 'Tell your daughter three things.' "Tell her to read, I said. Tell her to read whatever interests her, and protect her if someone declares what she's reading to be trash. No one can fathom what happens between a human being and written language. She may be paying attention to things in the world beyond anyone else's comprehension, things that feed her curiosity, her singular heart and mind. Tell her to read classics like The Odyssey. They've been around a long time because the patterns in them have proved endlessly useful, and, to borrow Evan Connell's observation, with a good book you never touch bottom. But warn your daughter that ideas of heroism, of love, of human duty and devotion that women have been writing about for centuries will not be available to her in this form. To find these voices she will have to search. When, on her own, she begins to ask, make her a present of George Eliot, or the travel writing of Alexandra David-Neel, or To the Lighthouse. "Second, I said, tell your daughter that she can learn a great deal about writing by reading and by studying books about grammar and the organization of ideas, but that if she wishes to write well she will have to become someone. She will have to discover her beliefs, and then speak to us from within those beliefs. If her prose doesn't come out of her belief, whatever that proves to be, she will only be passing on information, of which we are in no great need. So help her discover what she means. "Finally, I said, tell your daughter to get out of town, and help her do that. I don't necessarily mean to travel to Kazakhstan, or wherever, but to learn another language, to live with people other than her own, to separate herself from the familiar. Then, when she returns, she will be better able to understand why she loves the familiar, and will give us a fresh sense of how fortunate we are to share these things. "Read. Find out what you truly are. Get away from the familiar. Every writer, I told him, will offer you thoughts about writing that are different, but these three I trust.

When we pay attention to this history,  a pattern emerges: first,  the Redeemers attacked voting rights. Then they attacked public education, labor, fair tax policies, and progressive leaders. Then they took over the state and federal courts, so they could be used to render rulings that would undermine the hope of a new America. This effort culminated in the landmark case Plessy v. Ferguson in 1896, which upheld the constitutionality of state laws requiring segregation of public facilities under the doctrine "separate but equal." And then they made sure that certain elements had guns so that they could return the South back to the status quo ante, according to their deconstructive immoral philosophy.

Just in time to pick up the shells after the shoot-out is over, I'm sure. I've known a few analysts and number crunchers. You work with paper, computers, pore over printouts-charts, graphs, scatter plots but you don't deal with people. You're more comfortable with bits and bytes," Caston tilted his head. "John Henry did beat the steam drill once. Maybe you were sleeping in when the information age dawned. Today, technology spans borders. It watches. It hears. It registers patterns, small statistical perturbations, and if we're willing to pay attention--" "It can hear, but it can't listen. It can watch, but it can't observe And it sure as hell can't converse with the men and women we've got to deal with. There's no substitute for that, goddammit.

Physiological stress, then, is the link between personality traits and disease. Certain traits — otherwise known as coping styles — magnify the risk for illness by increasing the likelihood of chronic stress. Common to them all is a diminished capacity for emotional communication. Emotional experiences are translated into potentially damaging biological events when human beings are prevented from learning how to express their feelings effectively. That learning occurs — or fails to occur — during childhood. The way people grow up shapes their relationship with their own bodies and psyches. The emotional contexts of childhood interact with inborn temperament to give rise to personality traits. Much of what we call personality is not a fixed set of traits, only coping mechanisms a person acquired in childhood. There is an important distinction between an inherent characteristic, rooted in an individual without regard to his environment, and a response to the environment, a pattern of behaviours developed to ensure survival. What we see as indelible traits may be no more than habitual defensive techniques, unconsciously adopted. People often identify with these habituated patterns, believing them to be an indispensable part of the self. They may even harbour self-loathing for certain traits — for example, when a person describes herself as “a control freak.” In reality, there is no innate human inclination to be controlling. What there is in a “controlling” personality is deep anxiety. The infant and child who perceives that his needs are unmet may develop an obsessive coping style, anxious about each detail. When such a person fears that he is unable to control events, he experiences great stress. Unconsciously he believes that only by controlling every aspect of his life and environment will he be able to ensure the satisfaction of his needs. As he grows older, others will resent him and he will come to dislike himself for what was originally a desperate response to emotional deprivation. The drive to control is not an innate trait but a coping style. Emotional repression is also a coping style rather than a personality trait set in stone. Not one of the many adults interviewed for this book could answer in the affirmative when asked the following: When, as a child, you felt sad, upset or angry, was there anyone you could talk to — even when he or she was the one who had triggered your negative emotions? In a quarter century of clinical practice, including a decade of palliative work, I have never heard anyone with cancer or with any chronic illness or condition say yes to that question. Many children are conditioned in this manner not because of any intended harm or abuse, but because the parents themselves are too threatened by the anxiety, anger or sadness they sense in their child — or are simply too busy or too harassed themselves to pay attention. “My mother or father needed me to be happy” is the simple formula that trained many a child — later a stressed and depressed or physically ill adult — into lifelong patterns of repression.

Here's something I learned along the way: pay attention to whether a behavior is a pattern or an event. We all have really bad days, and we all do stupid things and hurt people. We just do. And if what's getting under your skin is a negative event--meaning the behavior is out of character--then dip into your supply of grace and understanding, talk it out, and let it go. It's what you'd want in return. But if what's causing you pain is part of a negative pattern, if it's something that keeps happening and no effort is put toward remedying the behavior, well, then you have a pretty grim decision to make: stay or walk away. (Walk away!)

And so you face a curious dilemma, one you will face often if you choose to live a life of integrity and challenge. Is it better to consider all ideas, to determine which one seems to you most reasonable and worthy, and then to speak your mind? Or is it better to follow old patterns and to acquiesce quietly into a general conformity?

Mastin Kipp Follow your bliss. So that means pay attention to those moments when you’re lit up, when time just flies by. When you’re in that field of joyful expression, which is generally in contribution and being in service of some kind. Some sense of connection in your life. And then to be able to take action in that direction and trust that as you step, something will come to support you. So instead of, What can I get? How can I take? How can I manipulate? the question is, What can I give? And when you look at what makes you happy, what makes you come alive, as in following your bliss, you look at those patterns, because if you look back, they’re there. And you step out into that.

A chronically distracted and preoccupied family has lasting effects. It’s painful to grow up questioning whether you’re a priority, whether you matter more than those other things that are distracting the adults from paying attention to you. And that experience can come forward with you into your adult relationships, in ways that are both obvious and subtle.

He was turning out to be one of those men whose interest diminished as they got to know you. You got into this pattern of trying to be interesting by revealing more and more of yourself, like a salesman unpacking his sample bag, but the man, though he looked like he was smiling and paying attention, was really shaking his head internally—not that, not that either, no I don’t think so, not today.

Formulate your sermon proposition in a consequential format (“Because . . ., then . . .”). 2. Pattern the main points that will structure your entire sermon. 3. Develop the subpoints that will supplement your main points. 4. Build the transitions, paying close attention to the logic and flow. 5. Generate appropriate applications. 6. Include insightful illustrations. 7. Create your introduction. 8. Create your conclusion. 9. Compose the sermon. At

Unless we are very, very careful, we doom each other by holding onto images of one another based on preconceptions that are in turn based on indifference to what is other than ourselves. This indifference can be, in its extreme, a form of murder and seems to me a rather common phenomenon. We claim autonomy for ourselves and forget that in so doing we can fall into the tyranny of defining other people as we would like them to be. By focusing on what we choose to acknowledge in them, we impose an insidious control on them. I notice that I have to pay careful attention in order to listen to others with an openness that allows them to be as they are, or as they think themselves to be. The shutters of my mind habitually flip open and click shut, and these little snaps form into patterns I arrange for myself. The opposite of this inattention is love, is the honoring of others in a way that grants them the grace of their own autonomy and allows mutual discovery.

I can almost imagine God feeling the same kind of joy when He’s hiding in places where He should be easy to find, the places where He told us from the beginning that He would be. He’s given lots of hints about where He can be found—in the Bible, in the person of Jesus, in creation, in the faces of the needy, in the pattern and timing of events. Those are the first places to go if we want to see the God who sees us. But I would suggest you pay close attention to your own experience as well. If you want to see God, why not deliberately put yourself in the places where you tend to notice Him?

I have learned this for certain: if discontent is your disease, travel is medicine. It resensitizes. It open you up to see outside the patterns you follow. Because new places require new learning. It forces your childlike self back into action. When you are a kid, everything is new. You don't know what's under each rock, or up the creek. So, you look. You notice because you need to. The world is new. This, I believe, is why time moves so slowly as a child - why school days creep by and summer breaks stretch on. Your brain is paying attention to every second. It must as it learns that patters of living. Ever second has value. But as you get older, and the patterns become more obvious, time speeds up. Especially once you find your groove in the working world. The layout of your days becomes predictable, a routine, and once your brain reliably knows what's next, it reclines and closes its eyes. Time pours through your hands like sand. But travel has a way of shaking the brain awake. When I'm in a new place, I don't know what's next, even if I've read all the guidebooks and followed the instructions of my friends. I can't know a smell until I've smelled it. I can't know the feeling of a New York street until I've walked it. I can't feel the hot exhaust of the bus by reading about it. I can't smell the food stands and the cologne and the spilled coffee. Not until I go and know it in its wholeness. But once I do, that awakened brain I had as a kid, with wide eyes and hands touching everything, comes right back. This brain absorbs the new world with gusto. And on top of that, it observes itself. It watches the self and parses out old reasons and motives. The observation is wide. Healing is mixed in.

There is no doubt that the shock of an... emotional experience is often needed to make people wake up and pay attention to what they are doing. There's a famous case of the 13th century Spanish Hidalgo, Raimon Lull, who finally (after a long chase) succeeded in meeting the lady he admired at a secret rendezvous. She silently opened her dress and showed him her breast, rotten with cancer. The shock changed Lull's life; he eventually became an eminent Theologian and one of the Church's greatest missionaries. In the case of such a sudden change one can often prove that an archetype has been at work for a long time in the unconscious, skillfully arranging circumstances that will lead to the crisis... such experiences seem to show that archetypal forms are not just static patterns. They are Dynamic factors that manifest themselves in impulses, just as spontaneously as the instincts. Certain dreams, visions, or thoughts can suddenly appear; and however carefully one investigates, one cannot find out what causes them. This does not mean that they have no cause; they certainly have. But it is so remote or obscure that one cannot see what it is.

Liberating insight arises both from a deep and clear observation of impermanence on momentary levels and from a wise consideration of what we already know. As a way of practicing this observation, the next time you take a walk, pay attention to the movements of your body and to things you see and hear and think. Notice what happens to all these experiences as you continue on your way. What happens to them? Where are they? When we look, we see everything continually disappearing and new things arising—not only each day or each hour, but in every moment. The truth of this is so ordinary that we have mostly stopped paying attention to it. By not paying attention, we miss the every-day, every-moment opportunity to see directly, and deeply, the changing nature of our lives. We miss the opportunity to practice the “letting-go mind.” “If you let go a little, you will have a little peace. If you let go a lot, you will have a lot of peace. If you let go completely, you will have complete peace. Your struggles with the world will have come to an end.” In addition to noticing the moment-to-moment nature of change, careful reflections on three obvious and universal aspects of impermanence can also jolt us out of the complacency of our deeply rooted habits and patterns.

To Greg, who had suffered from bouts of depression throughout his life, this seemed like a terrible approach. In seeking treatment for his depression, he—along with millions of others around the world—had found that cognitive behavioral therapy (CBT) was the most effective solution. CBT teaches you to notice when you are engaging in various “cognitive distortions,” such as “catastrophizing” (If I fail this quiz, I’ll fail the class and be kicked out of school, and then I’ll never get a job . . .) and “negative filtering” (only paying attention to negative feedback instead of noticing praise as well). These distorted and irrational thought patterns are hallmarks of depression and anxiety disorders. We are not saying that students are never in real physical danger, or that their claims about injustice are usually cognitive distortions. We are saying that even when students are reacting to real problems, they are more likely than previous generations to engage in thought patterns that make those problems seem more threatening, which makes them harder to solve. An important discovery by early CBT researchers was that if people learn to stop thinking this way, their depression and anxiety usually subside. For this reason, Greg was troubled when he noticed that some students’ reactions to speech on college campuses exhibited exactly the same distortions that he had learned to rebut in his own therapy. Where had students learned these bad mental habits? Wouldn’t these cognitive distortions make students more anxious and depressed?

We may not recognize how situations within our own lives are similar to what happens within an airplane cockpit. But think, for a moment, about the pressures you face each day. If you are in a meeting and the CEO suddenly asks you for an opinion, your mind is likely to snap from passive listening to active involvement—and if you’re not careful, a cognitive tunnel might prompt you to say something you regret. If you are juggling multiple conversations and tasks at once and an important email arrives, reactive thinking can cause you to type a reply before you’ve really thought out what you want to say. So what’s the solution? If you want to do a better job of paying attention to what really matters, of not getting overwhelmed and distracted by the constant flow of emails and conversations and interruptions that are part of every day, of knowing where to focus and what to ignore, get into the habit of telling yourself stories. Narrate your life as it’s occurring, and then when your boss suddenly asks a question or an urgent note arrives and you have only minutes to reply, the spotlight inside your head will be ready to shine the right way. To become genuinely productive, we must take control of our attention; we must build mental models that put us firmly in charge. When you’re driving to work, force yourself to envision your day. While you’re sitting in a meeting or at lunch, describe to yourself what you’re seeing and what it means. Find other people to hear your theories and challenge them. Get in a pattern of forcing yourself to anticipate what’s next. If you are a parent, anticipate what your children will say at the dinner table. Then you’ll notice what goes unmentioned or if there’s a stray comment that you should see as a warning sign. “You can’t delegate thinking,” de Crespigny told me. “Computers fail, checklists fail, everything can fail. But people can’t. We have to make decisions, and that includes deciding what deserves our attention. The key is forcing yourself to think. As long as you’re thinking, you’re halfway home.

When someone goes to the doctor and says, “I hear a voice in my head,” he or she will most likely be sent to a psychiatrist. The fact is that, in a very similar way, virtually everyone hears a voice, or several voices, in their head all the time: the involuntary thought processes that you don’t realize you have the power to stop. Continuous monologues or dialogues. You have probably come across “mad” people in the street incessantly talking or muttering to themselves. Well, that’s not much different from what you and all other “normal” people do, except that you don’t do it out loud. The voice comments, speculates, judges, compares, complains, likes, dislikes, and so on. The voice isn’t necessarily relevant to the situation you find yourself in at the time; it may be reviving the recent or distant past or rehearsing or imagining possible future situations. Here it often imagines things going wrong and negative outcomes; this is called worry. Sometimes this soundtrack is accompanied by visual images or “mental movies.” Even if the voice is relevant to the situation at hand, it will interpret it in terms of the past. This is because the voice belongs to your conditioned mind, which is the result of all your past history as well as of the collective cultural mind-set you inherited. So you see and judge the present through the eyes of the past and get a totally distorted view of it. It is not uncommon for the voice to be a person’s own worst enemy. Many people live with a tormentor in their head that continuously attacks and punishes them and drains them of vital energy. It is the cause of untold misery and unhappiness, as well as of disease. The good news is that you can free yourself from your mind. This is the only true liberation. You can take the first step right now. Start listening to the voice in your head as often as you can. Pay particular attention to any repetitive thought patterns, those old gramophone records that have been playing in your head perhaps for many years. This is what I mean by “watching the thinker,” which is another way of saying: listen to the voice in your head, be there as the witnessing presence. When you listen to that voice, listen to it impartially. That is to say, do not judge. Do not judge or condemn what you hear, for doing so would mean that the same voice has come in again through the back door. You’ll soon realize: there is the voice, and here I am listening to it, watching it. This I am realization, this sense of your own presence, is not a thought. It arises from beyond the mind.

FREEING YOURSELF FROM YOUR MIND What exactly do you mean by “watching the thinker”? When someone goes to the doctor and says, “I hear a voice in my head,” he or she will most likely be sent to a psychiatrist. The fact is that, in a very similar way, virtually everyone hears a voice, or several voices, in their head all the time: the involuntary thought processes that you don’t realize you have the power to stop. Continuous monologues or dialogues. You have probably come across “mad” people in the street incessantly talking or muttering to themselves. Well, that’s not much different from what you and all other “normal” people do, except that you don’t do it out loud. The voice comments, speculates, judges, compares, complains, likes, dislikes, and so on. The voice isn’t necessarily relevant to the situation you find yourself in at the time; it may be reviving the recent or distant past or rehearsing or imagining possible future situations. Here it often imagines things going wrong and negative outcomes; this is called worry. Sometimes this soundtrack is accompanied by visual images or “mental movies.” Even if the voice is relevant to the situation at hand, it will interpret it in terms of the past. This is because the voice belongs to your conditioned mind, which is the result of all your past history as well as of the collective cultural mind-set you inherited. So you see and judge the present through the eyes of the past and get a totally distorted view of it. It is not uncommon for the voice to be a person’s own worst enemy. Many people live with a tormentor in their head that continuously attacks and punishes them and drains them of vital energy. It is the cause of untold misery and unhappiness, as well as of disease. The good news is that you can free yourself from your mind. This is the only true liberation. You can take the first step right now. Start listening to the voice in your head as often as you can. Pay particular attention to any repetitive thought patterns, those old gramophone records that have been playing in your head perhaps for many years. This is what I mean by “watching the thinker,” which is another way of saying: listen to the voice in your head, be there as the witnessing presence. When you listen to that voice, listen to it impartially. That is to say, do not judge. Do not judge or condemn what you hear, for doing so would mean that the same voice has come in again through the back door. You’ll soon realize: there is the voice, and here I am listening to it, watching it. This I am realization, this sense of your own presence, is not a thought. It arises from beyond the mind.

A different approach was taken in 1972 by Dr. Walter Mischel, also of Stanford, who analyzed yet another characteristic among children: the ability to delay gratification. He pioneered the use of the “marshmallow test,” that is, would children prefer one marshmallow now, or the prospect of two marsh-mallows twenty minutes later? Six hundred children, aged four to six, participated in this experiment. When Mischel revisited the participants in 1988, he found that those who could delay gratification were more competent than those who could not. In 1990, another study showed a direct correlation between those who could delay gratification and SAT scores. And a study done in 2011 indicated that this characteristic continued throughout a person’s life. The results of these and other studies were eye-opening. The children who exhibited delayed gratification scored higher on almost every measure of success in life: higher-paying jobs, lower rates of drug addiction, higher test scores, higher educational attainment, better social integration, etc. But what was most intriguing was that brain scans of these individuals revealed a definite pattern. They showed a distinct difference in the way the prefrontal cortex interacted with the ventral striatum, a region involved in addiction. (This is not surprising, since the ventral striatum contains the nucleus accumbens, known as the “pleasure center.” So there seems to be a struggle here between the pleasure-seeking part of the brain and the rational part to control temptation, as we saw in Chapter 2.) This difference was no fluke. The result has been tested by many independent groups over the years, with nearly identical results. Other studies have also verified the difference in the frontal-striatal circuitry of the brain, which appears to govern delayed gratification. It seems that the one characteristic most closely correlated with success in life, which has persisted over the decades, is the ability to delay gratification. Although this is a gross simplification, what these brain scans show is that the connection between the prefrontal and parietal lobes seems to be important for mathematical and abstract thought, while the connection between the prefrontal and limbic system (involving the conscious control of our emotions and pleasure center) seems to be essential for success in life. Dr. Richard Davidson, a neuroscientist at the University of Wisconsin–Madison, concludes, “Your grades in school, your scores on the SAT, mean less for life success than your capacity to co-operate, your ability to regulate your emotions, your capacity to delay your gratification, and your capacity to focus your attention. Those skills are far more important—all the data indicate—for life success than your IQ or your grades.

NOTE: Practice your most effective relaxation techniques before you begin these exercises (refer to Chapter 6 if necessary). People are better able to concentrate when they are relaxed. Listening -Pay attention to the sounds coming from outside: from the street, from above in the air, from as far away as possible. Then focus on one sound only. -Pay attention to the sounds coming from a nearby room—the kitchen, living room, etc. Identify each one, then focus on a single sound. -Pay attention to the sounds coming from the room you are in: the windows, the electrical appliances. Then focus on one sound only. -Listen to your breathing. -Hear a short tune and attempt to re-create it. -Listen to a sound, such as a ringing doorbell, a knock on the door, a telephone ringing, or a siren. How does it make you feel? -Listen to a voice on the telephone. Really focus on it. -Listen to the voices of family members, colleagues, or fellow students, paying close attention to their intonation, pacing, and accent. What mood are they conveying? Looking -Look around the room and differentiate colors or patterns, such as straight lines, circles, and squares. -Look at the architecture of the room. Now close your eyes. Can you describe it? Could you draw it? -Look at one object in the room: chair, desk, chest of drawers, whatever. Close your eyes and try to picture the shape, the material, and the colors. -Notice any changes in your environment at home, at school, or in your workplace. -Look at magazine photos and try to guess what emotions the subjects’ expressions show. -Observe the effect of light around you. How does it change shapes? Expressions? Moods? Touching -When shaking a person’s hand, notice the temperature of the hand. Then notice the temperature of your own hand. -Hold an object in your hands, such as a cup of coffee, a brick, a tennis ball, or anything else that is available. Then put it down. Close your eyes and remember the shape, size, and texture of the object. -Feel different objects and then, with your eyes closed, touch them again. Be aware of how the sensations change. -Explore different textures and surfaces with your eyes first open and then closed. Smelling and Tasting -Be aware of the smells around you; come up with words to describe them. -Try to remember the taste of a special meal that you enjoyed in the past. Use words to describe the flavors—not just the names of the dishes. -Search your memory for important smells or tastes. -Think of places with a strong tie to smell. These sensory exercises are an excellent way to boost your awareness and increase your ability to concentrate. What is learned in the fullest way—using all five senses—is unlikely to be forgotten. As you learn concentration, you will find that you are able to be more in tune with what is going on around you in a social situation, which in turn allows you to interact more fully.

As it turned out, Mary Jo White and other attorneys for the Sacklers and Purdue had been quietly negotiating with the Trump administration for months. Inside the DOJ, the line prosecutors who had assembled both the civil and the criminal cases started to experience tremendous pressure from the political leadership to wrap up their investigations of Purdue and the Sacklers prior to the 2020 presidential election in November. A decision had been made at high levels of the Trump administration that this matter would be resolved quickly and with a soft touch. Some of the career attorneys at Justice were deeply unhappy with this move, so much so that they wrote confidential memos registering their objections, to preserve a record of what they believed to be a miscarriage of justice. One morning two weeks before the election, Jeffrey Rosen, the deputy attorney general for the Trump administration, convened a press conference in which he announced a “global resolution” of the federal investigations into Purdue and the Sacklers. The company was pleading guilty to conspiracy to defraud the United States and to violate the Food, Drug, and Cosmetic Act, as well as to two counts of conspiracy to violate the federal Anti-kickback Statute, Rosen announced. No executives would face individual charges. In fact, no individual executives were mentioned at all: it was as if the corporation had acted autonomously, like a driverless car. (In depositions related to Purdue’s bankruptcy which were held after the DOJ settlement, two former CEOs, John Stewart and Mark Timney, both declined to answer questions, invoking their Fifth Amendment right not to incriminate themselves.) Rosen touted the total value of the federal penalties against Purdue as “more than $8 billion.” And, in keeping with what had by now become a standard pattern, the press obligingly repeated that number in the headlines. Of course, anyone who was paying attention knew that the total value of Purdue’s cash and assets was only around $1 billion, and nobody was suggesting that the Sacklers would be on the hook to pay Purdue’s fines. So the $8 billion figure was misleading, much as the $10–$12 billion estimate of the value of the Sacklers’ settlement proposal had been misleading—an artificial number without any real practical meaning, designed chiefly to be reproduced in headlines. As for the Sacklers, Rosen announced that they had agreed to pay $225 million to resolve a separate civil charge that they had violated the False Claims Act. According to the investigation, Richard, David, Jonathan, Kathe, and Mortimer had “knowingly caused the submission of false and fraudulent claims to federal health care benefit programs” for opioids that “were prescribed for uses that were unsafe, ineffective, and medically unnecessary.” But there would be no criminal charges. In fact, according to a deposition of David Sackler, the Department of Justice concluded its investigation without so much as interviewing any member of the family. The authorities were so deferential toward the Sacklers that nobody had even bothered to question them.

when something breaks the cause-and-effect pattern we've come to expect — when we encounter something outside the norm — we suddenly become aware of it again.[lxxii] Novelty sparks our interest, makes us pay attention, and — like a baby encountering a friendly dog for the first time — we seem to love it.

THE MEANS OF GOSPEL RENEWAL While the ultimate source of a revival is the Holy Spirit, the Spirit ordinarily uses several “instrumental,” or penultimate, means to produce revival. EXTRAORDINARY PRAYER To kindle every revival, the Holy Spirit initially uses what Jonathan Edwards called “extraordinary prayer” — united, persistent, and kingdom centered. Sometimes it begins with a single person or a small group of people praying for God’s glory in the community. What is important is not the number of people praying but the nature of the praying. C. John Miller makes a helpful and perceptive distinction between “maintenance” and “frontline” prayer meetings.1 Maintenance prayer meetings are short, mechanical, and focused on physical needs inside the church. In contrast, the three basic traits of frontline prayer are these: 1. A request for grace to confess sins and to humble ourselves 2. A compassion and zeal for the flourishing of the church and the reaching of the lost 3. A yearning to know God, to see his face, to glimpse his glory These distinctions are unavoidably powerful. If you pay attention at a prayer meeting, you can tell quite clearly whether these traits are present. In the biblical prayers for revival in Exodus 33; Nehemiah 1; and Acts 4, the three elements of frontline prayer are easy to see. Notice in Acts 4, for example, that after the disciples were threatened by the religious authorities, they asked not for protection for themselves and their families but only for boldness to keep preaching! Some kind of extraordinary prayer beyond the normal services and patterns of prayer is always involved.

This is true emergence, the wisdom of crowds—like flocking, it represents group members making choices together. The bigger message of the nomenclature evolution was exactly what I had been telling new Twitter employees. It was our job to pay attention, to look for patterns, and to be open to the idea that we didn’t have all the answers.

For the moment, the only other suggestion (a.k.a. rule) here is that you pay attention on a very conscious and present level to the content not only of your interactions with other people, but what you think you know about every situation and every person’s motivation. If you’re like me, you may end up at the conclusion that the more you learn, the less you’re sure of.

Brain Rule #6 We don’t pay attention to boring things. •   The brain’s attentional “spotlight” can focus on only one thing at a time: no multitasking. •   We are better at seeing patterns and abstracting the meaning of an event than we are at recording detail. •   Emotional arousal helps the brain learn. •   Audiences check out after 10 minutes, but you can keep grabbing them back by telling narratives or creating events rich in emotion.

Paying attention to her bodily cues would have forced the girl to admit both her fear and her reluctance to let her mother touch her. This pattern of denial, if not stopped, will continue past childhood. As an adult, she may lack the physical boundaries that would protect her from abuse. She will allow herself to be close to people who are not safe. Saddest of all, she won’t even trust her senses to know when abuse is occurring.

Our brains have evolved over millennia to help us figure out how things work. Once we understand causal relationships, we retain that information in memory. Our habits are simply the brain's ability to quickly retrieve the appropriate behavioral response to a routine or process we have already learned. Habits help us conserve our attention for other things while we go about the tasks we can perform with little or no conscious thought. However, when something breaks the cause-and-effect pattern we've come to expect — when we encounter something outside the norm — we suddenly become aware of it again.[72] Novelty sparks our interest, makes us pay attention, and — like babies encountering friendly dogs for the first time — we seem to love it.

What explains the rise of racialized mass incarceration? It’s not racial differences in crime rates. To measure crime rates we must take into account poverty and age. Poverty correlates with criminal activity, both because those without resources are more likely to commit crimes, and also because the poor spend more of their hours in public spaces intensively policed by the state. Another factor associated with crime is youth, with young men in particular likely to engage in high-risk and anti-social behavior. Paying attention to these factors, when one compares crime rates across poor males in the high-crime ages of 15 to 18, it turns out that poor youth of color almost across the board are less likely to commit crimes than their white counterparts.37 Poor white youths typically report committing more crimes of all sorts than do minorities. Still, this means that, because blacks and Latinos are disproportionately poor and young relative to the population as a whole, they are disproportionately involved in crime, and perhaps this modest disproportion—not in the propensity to commit crime, but in the likelihood of being poor and young—explains arrest and conviction patterns. It does not. Young men of color are far, far more likely than young white men to be swept into the maw of the American crime control system, even when taking into account youth and poverty.

even the formidable deputy seemed lost for words – or was saving them for later. Maths followed a similar pattern. While the others struggled over algebra, Janet spent the first half of the lesson hidden behind her ponytail of tangled hair – ‘looking for split ends,’ she explained to Edie afterwards – until Mr Robinson, a nervous young teacher who had joined the school the previous term, invited her to come to the front of the class and write an answer to the question he had just chalked up on the board. ‘Why are you picking on me?’ Janet asked sulkily. ‘Because I don’t think you’ve been paying attention,’ Mr Robinson replied. Janet scraped back her chair, and walked to the front of the class with her shoulders swaying. ‘What’s the point trying to work out the answer when the question doesn’t make sense?’ she said, and proceeded to insert a missing bracket into Mr Robinson’s equation. ‘That was awesome,’ said Belinda later, over tea. ‘He looked so embarrassed! Oh, Janet, you should have seen him when you were walking back to your desk – his face was like strawberry jam!’ ‘I felt sorry for him,’ said Anastasia. ‘He’s so shy, and sometimes I think he’s frightened of us. Do you remember that time he was on supper duty last term and

Two out of three men are overweight. Look at your family and circle of friends. Is there a pattern? On which piece of the pie chart are you? Walking the earth 20 or 40 pounds overweight is a series of steps. It does not happen overnight, or else we would see media reports about the phenomenon of midnight body ballooning. Each man sitting there grossly overweight made a thousand small choices to get to that point. He sat when he could stand. He chose to ride rather than walk. He chose to walk rather than run. He had one more serving. He had one more handful of chips. He had one cookie at three oclock. After years,the doctor tells him he has a problem and he wonders how he got there. He lacked mindfulness. He did not pay attention to his immediate choices. He lost awareness and was mindlessly consuming and slogging through his days. That man watched as the man in the mirror looked back at him in worse and worse condition, but he failed to act.

Listening to music activates numerous areas of the brain, including the auditory cortex, the thalamus, and the superior parietal cortex. These same areas are also associated with pattern recognition and helping the brain decide which inputs to pay attention to and which to ignore. The areas that process music, in other words, are designed to seek out patterns and look for familiarity.

Reacher was heading for the coffee shop. Rutherford was leaving it. Reacher didn’t pay him much attention at first. He was just a guy, small and unremarkable, holding his to-go cup, going about his business. Whatever that may be. But a moment later Reacher’s interest ratcheted all the way up. He felt a chill at the base of his neck. A signal from some ancient warning system hardwired into the back of his brain. An instinctive recognition. Pattern and movement. Predators circling. Moving in on their prey. Two men and a woman. Spread out. Carefully positioned. Coordinated. Ready to spring their trap.

You pay attention to how people talk when they answer, rather than what they talk about. Even when a person does not answer the question directly, they will reveal their pattern by the manner in which they answer (or don't).

By paying attention to what was bubbling underneath and managing it, I discovered new levels of freedom and a profound encounter with God’s grace. I experienced genuine spiritual breakthroughs of patterns that had previously kept me stuck.

The good news is that you can free yourself from your mind. This is the only true liberation. You can take the first step right now. Start listening to the voice in your head as often as you can. Pay particular attention to any repetitive thought patterns, those old gramophone records that have been playing in your head perhaps for many years. This is what I mean by “watching the thinker,” which is another way of saying: listen to the voice in your head, be there as the witnessing presence.

Social media is based on a simple economy: Outgoing attention is the labor that social media requires of its proletariat; incoming attention is the wage it pays them. The group dynamics in this economy of little Willy Lomans all but ensure that the majority of the ordinary person’s social-media interactions are with like-minded people and that these groups of like-minded people self-radicalize in the way most like-minded groups do, a pattern that has long been familiar to scholars of deliberation and group psychology.

Observe. It’s incredibly hard to have a dispassionate view of the world, even if you try your hardest. Humans are emotional animals, and we all come at the world with our own point of view based on our experience. It’s impossible in many ways to get outside that frame of reference, although with diverse experience, a lot of reading, honest self-reflection on your failures, and some thinking, it’s possible to stretch our perspective. Data and patterns matter, and you should pay close attention to them. But they’re not enough to deeply understand the world, since history doesn’t repeat itself exactly. Judgment and wisdom matter a great deal. To acquire them, and to be creative, it’s important to slow down enough at times to notice what is going on around you.

But emotions teach those who are willing to pay attention. By processing them, we learn to empathize, and love ourselves and others. In fact, understanding this aspect of our being is central to healing our family history, because it holds the most powerful energy that we use to create our lives.

I observe. I collect information—I read novels, watch for patterns, and pay close attention to the description of feelings.

When the news feels too normal, we stop paying attention. But bad news grabs us by the throat—which we willingly bare—especially when it’s the kind of news that feels proximal but somehow doesn’t quite touch us.

Developmental Trauma Disorder.17 As we organized our findings, we discovered a consistent profile: (1) a pervasive pattern of dysregulation, (2) problems with attention and concentration, and (3) difficulties getting along with themselves and others. These children’s moods and feelings rapidly shifted from one extreme to another—from temper tantrums and panic to detachment, flatness, and dissociation. When they got upset (which was much of the time), they could neither calm themselves down nor describe what they were feeling. Having a biological system that keeps pumping out stress hormones to deal with real or imagined threats leads to physical problems: sleep disturbances, headaches, unexplained pain, oversensitivity to touch or sound. Being so agitated or shut down keeps them from being able to focus their attention and concentration. To relieve their tension, they engage in chronic masturbation, rocking, or self-harming activities (biting, cutting, burning, and hitting themselves, pulling their hair out, picking at their skin until it bled). It also leads to difficulties with language processing and fine-motor coordination. Spending all their energy on staying in control, they usually have trouble paying attention to things, like schoolwork, that are not directly relevant to survival, and their hyperarousal makes them easily distracted. Having been frequently ignored or abandoned leaves them clinging and needy, even with the people who have abused them. Having been chronically beaten, molested, and otherwise mistreated, they cannot help but define themselves as defective and worthless. They come by their self-loathing, sense of defectiveness, and worthlessness honestly. Was it any surprise that they didn’t trust anyone? Finally, the combination of feeling fundamentally despicable and overreacting to slight frustrations makes it difficult for them to make friends.

It entails that one embrace this world in all its contingency and specificity, with all its ambiguity and flaws. It requires an unflinching honesty with oneself, a willingness to face one's deepest fears and longings, the courage to resist fleeing to the imagined safety of one's "place". In the midst of strife and confusion. it invites one to pay precise attention to what is happening, to resist the urge to follow habitual patterns of reaction, to respond from the still and sane perspective of one's "ground".

Manifesto" I know that dying is how we escape the rest of our lives. I think that trees send us a message: do not believe you are lucky. The skins of apples and the peeler will marry; it's simply a question of when. Believe in mourning and carrion birds. Look how their fleshy treasures dissolve in the sun before their very eyes. To love something you must have considered what it means to do without. You must have thought about it—the coefficient of the body is another body—but do not forget that there are people who are willing to staple your palm to your chest. Know there are places it isn't wise to go. Begin again if you must: there are ways to make up for what you have been before, the dust in the corners that collects you. Sympathy is overrated. Rethink how lack becomes everyone's master, drives us into town and spends our money. Quiet: the trees are napping. Water meets itself again. We reach for the days that precede us and the world keeps us from knowing too much. The body loves music, the abandoned road of it; each day a peel lengthens in the shadow of blossoms, fabric weaves itself into light. Pay attention to the patterns. They repeat— terraces erode, groves lie fallow— order is cognate of joy.

Pay attention to everything going on around you. When you put your gun on in the morning, it should be like turning on the ignition key. You go into Condition Yellow. Before you enter a convenience store or a restaurant, assess the situation — don’t walk in blindly. Be aware of everything inside your twenty-one-foot personal safety zone. Watch all 360 degrees around you. Always know how to get out of where you are, whether you are on foot, in a vehicle, or in an office building or mall. Protect your back by sitting with your back to a wall. It was failure to do this that cost Wild Bill Hickok his life. Sit where you can see the exits and the cash register. In a vehicle be sure to use your mirrors. Break conventional thought patterns by ascertaining what you are really seeing. Always keep the edge. Be prepared, have a plan, and do something. “Doing something may be being the best witness you can be.

Thoughts are not who you are, they’re habitual patterns in the mind, nothing more and as soon as you see them that way, they lose their sting. I think of them as the noise of a radio in another room; I can pay attention, sing along with them if I want and also choose to ignore them.

Phase 5: The Perfect Day Knowing what you want your life to look like three years from now, what do you need to do today to make this happen? This phase brings you to your perfect day—today—and you can see how you’d like your day to unfold: starting your morning alert and excited, having a great meeting with amazing colleagues, feeling full of ideas, nailing that presentation, meeting up with friends after work, having a delicious dinner with your mate, playing with your kid before bed. When you see your perfect day unfolding, you’re priming your brain’s reticular activating system (RAS) to notice the positives. The RAS is that component of your brain that helps you notice patterns. In a common example, when you buy a new car, say, a white Tesla Model S, all of a sudden you start to notice more Model S cars on the roads. The same effect happens here. So, let’s say you imagine your lunch meeting today going well—great ideas, wonderful food, amazing ambiance. A few hours later, you’re actually at that meeting—and the waiter screws up your order. Because you’ve imagined a beautiful reality, your RAS is more likely to pay attention to the ambiance, the company, and the food than to the screw-up, because you told it to. You see? You’re training your brain to ignore the negative and embrace the positive. You don’t have to change the world. You just have to change what you pay attention to in the world. And that, it turns out, is hugely powerful.

You have to pay attention to the rhythms and cycles of your creative output and learn to be patient in the off-seasons. You have to give yourself time to change and observe your own patterns. “Live in each season as it passes,

From that moment on, whenever anger arose, I practiced staying open and curious. I sat with it. I let it be. My anger and I hung out and listened to each other. I asked my anger questions like “What are you trying to tell me? Not about him, but about me?” I started paying close attention to patterns in my body, because my body often clarifies for me what my mind is too convoluted and hopeful to accept. Bodies won’t lie, even when we beg them to.

Do you seek to know the truth? Do not listen to the words that come from the mouths of others, but rather pay attention to repeated behaviors and cycles for in those repetitious actions patterns are shown and they will tell the truth lips won't reveal. Action is always key when considering the character and what is honesty.

There are recurring patterns that show up again and again in big ideas that have spread, to indicate that they require some attention-getting wow factor, some audacious proposition, before we pay attention.

Clarity>Intensity Grieve what was lost or stolen. Do you feel like you’ve reached the bottom or end of your motivation? Discover what is embarrassing or what you are covering up. Realize our trials and failures don’t define us. Stop doing what we’ve done out of habit or fear. Remove distractions during this season. Look for a rebirth. Study yourself. Train for the success. Train for failure.  Grant yourself permission to stop. Recognize patterns. Lean in, explore, and study the situation. Learn to be present and pay attention. Give compassion and acceptance to ourselves in the midst of our struggle. Accept the gift of winter. Remind ourselves of the difficult times we’ve made it through. Remind ourselves that if one or more area of our lives is in winter we don’t have to despair. Compartmentalize in a healthy way.

Pay attention. If something sounds suspicious, ask questions. Don’t ignore it just because everyone else does. Our tools give us capabilities the rest of the public can’t even imagine. If we’re not vigilant, something bad could happen, and we might find those capabilities taken from us. I make mistakes. You make mistakes. Don’t run from them. Seek them out. Correct them. Listen when someone is telling you something is suspicious. Don’t ignore it.

Instead of paying attention, you’re getting so uptight about wanting butterflies, and not wanting rattlesnakes, that you’re losing your centered awareness. When the world around you comes in and hits, or activates, your stored patterns, you can no longer observe reality objectively. Your consciousness gets drawn into the activated samskaras, and everything becomes distorted. This is the foundation of the psyche, your personal self. What

I started paying close attention to patterns in my body, because my body often clarifies for me what my mind is too convoluted and hopeful to accept.

By paying mindful attention to the sensory immediacy of experience, we realize how we are created, molded, formed by a bewildering matrix of contingencies that continually arise and vanish. On reflection, we see how we are formed from the patterning of the DNA derived from our parents, the firing of a hundred billion neurons in our brains, the cultural and historical conditioning of our times, the education and upbringing given us, all the experiences we have ever had and choices we have ever made.

Here’s how to use these complementary ways of thinking: Flare at the fringe: Keep an open mind as you cast a wide enough net and gather information without judgment. You’re brainstorming, making a fringe map, forcing yourself to think outside the box and consider radically different points of view. Focus to spot patterns: CIPHER helps narrow what you’ve learned and uncovered. Look for contradictions, inflections, practices, hacks, extremes, and rarities. Flare to ask the right questions: In order to get beyond your own belief bias, force yourself to disagree with all of your assertions. Brainstorm to create counterarguments and to poke holes in everything you think you know to be true. Focus to calculate timing: Where is the trend along its trajectory? What is your ETA equation? What are the internal tech developments and the external events worth paying attention to? Flare to create scenarios and strategies: What are the probable, plausible, and possible futures, given what you know to be true today of the trend? What outcomes are likely? What necessary strategies and ways of thinking will govern how your organization will respond to the trend? Focus to pressure-test your action: What outcomes will result in response to the action you take? Is your strategy extensible, and will it continue to address the trend as it evolves? In this final step, you are working to ensure that your desired future is achievable.

To some people, these surface vibrations (and the airflow patterns that excite wandering spiders and crickets) count as “sound.” By that logic, everything I described in the second half of the previous chapter and everything I’m about to describe in this one falls within the rubric of “hearing.” I have no horse in this race and don’t care to pick one. If you’re a lumper, feel free to read these as a single continuous chapter, and if you’re a splitter, think of them as three discrete ones. Either way, it’s worth noting that while these stimuli have a lot of overlaps, they do also have important differences in their physical properties that, in turn, determine which animals pay attention to them and what those species do with the information.

If a person does the same unusual thing five times in a single short conversation, then that’s something to pay attention to. If someone simply claims, “I know that woman. She’s an introvert. I saw her reading a book once,” you wouldn’t exactly call them a master at unraveling the human psyche! So, it’s worth remembering another important principle: in our analysis, we look for patterns.

PUTTING IT ALL TOGETHER I’ve explained a lot of concepts in this chapter, so I want to recap it all into something a little more tangible. Step #1: The first step is to figure out what type of show you want to have. If you’re a writer, then you should start a blog. If you like video, then you should start a vlog on one of the video platforms. Lastly, if you like audio, then you should start a podcast. Step #2: Your show will be you documenting the process of achieving the same goal that your audience will be striving for. As you’re documenting your process, you’ll be testing your material and paying attention to the things that people respond to. If you commit to publishing your show every day for a year, you’ll have the ability to test your material and find your voice, and your dream customers will be able to find you. Step #3: You’ll leverage your Dream 100 by interviewing them on your show. This will give you the ability to build relationships with them, give them a platform, give you the ability to promote their episode on your show to their audience, and get access to their friends and followers. Step #4: Even though this is your own show, you’re renting time on someone else’s network. It’s important that you don’t forget it and that you focus on converting it into traffic that you own. Figure 7.11: As you create your own show, focus on converting traffic that you earn and control into traffic that you own. And with that, I will close out Section One of this book. So far, we’ve covered a lot of core principles to traffic. We: Identified exactly who your dream client is. Discovered exactly where they are congregating. Talked about how to work your way into those audiences (traffic that you earn) and how you buy your way into those audiences (traffic that you control). Learned how to take all the traffic that you earn and all the traffic that you buy and turn it all into traffic that you own (building your list). Discussed how to plug that list into a follow-up funnel so you can move them through your value ladder. Prepared to infiltrate your Dream 100, find your voice, and build your following by creating your own show. In the next section, we’ll shift our focus to mastering the pattern to get traffic from any advertising networks (like Instagram, Facebook, Google, and YouTube) and how to understand their algorithms so you can get unlimited traffic and leads pouring into your funnels.

In the classic demonstration of the illusion of control, the Harvard psychologist Ellen Langer had students guess the outcome of a coin toss, heads or tails. They were then told whether they were correct or not in their guesses. In three separate setups, the outcomes were predetermined in a specific order: they could be distributed in an intuitively random pattern, there could be more correct guesses clustered near the beginning, or there could be more correct guesses clustered near the end. In each case, the absolute numbers were the same. The only difference was the order. But the results couldn’t have been more different. After the guesses concluded, Langer asked each participant a series of questions: Did they feel they could improve on this task? Did they feel they were particularly talented at it? Did they need more time to get better? Would they be better with limited distraction? And so on. In each case, the obvious answer is no: to answer otherwise is to classify something that is the outcome of chance (a coin toss) as being in the realm of skill. But the obvious answer is not the answer she got. When students had a random progression or one where the accuracy clustered near the end, they did indeed answer in the negative. But when the correct answers were clustered up front, they developed a sudden myopia. Why yes, they said, they are quite good at this, and yes, they would improve with time. Success led to an abject failure of objectivity: suddenly, they were in the throes of the illusion of control. They thought that they could actually predict the results of a coin toss. If we lose early, we have a shot at objectivity. But when we win at the start, that’s when we see the illusion of control playing out in full swing. As Langer titled her paper: “Tails, I Win. Heads, It’s Chance.

This is the essence of codebreaking, finding patterns, and because it’s such a basic human function, codebreakers have always emerged from unexpected places. They pop up from strange corners. Codebreakers tend to be oddballs, outsiders. The most important trait is not pure math skill but a deeper ability to pay attention.

There are good reasons to believe that online advertising inventory is steadily decreasing in value over time. Two forces drive this erosion of value: structural shifts in what people pay attention to, and a massive global economy of fraud in the programmatic advertising marketplace. These trends are hidden by the murkiness of online advertising, as well as by a pattern of bad incentives that encourage ongoing efforts to pump up and hype the market.

No, I'll mostly be watching you, anyway.’ His fingers traced patterns across the skin of my arm, raising goosebumps. ‘Will you cry?’ ‘Probably,’ I admitted, ‘if I'm paying attention.’ ‘I won't distract you then.’ But I felt his lips on my hair, and it was very distracting. The movie eventually captured my interest, thanks in large part to Marcel whispering Romeo's lines in my ear-his irresistible, velvet voice made the actor's voice sound week and coarse by comparison. And I did cry, to his amusement, when Juliet woke and found her new husband dead. ‘I'll admit, I do sort of envy him here, ‘Marcel said, drying the tears with a lock of my hair. ‘She's very pretty.’ He made a disgusted sound. ‘I don't envy him the girl-just the ease of the suicide,’ he clarified in a teasing tone. ‘You humans have it so easy! All you have to do is throw down one tiny vial of plant extracts…’ ‘What?’ I gasped. ‘It's something I had to think about once, and I knew from Chiaz's experience that it wouldn't be simple. I'm not even sure how many ways Chiaz tried to kill himself in the beginning… after he realized what he'd become…’ His voice, which had grown serious, turned light again. ‘And he's still in excellent health.’ I twisted around so that I could read his face. ‘What are you talking about?’ I demanded. ‘What do you mean, this something you had to think about once?’ ‘Last spring, when you were… nearly killed…’ He paused to take a deep breath, snuggling to return to his teasing tone. ‘Of course, I was trying to focus on finding you alive, but part of my mind was making contingency plans. As I said, it's not as easy for me as it is for a human.’ For one second, the memory of my last trip to Phoenix washed over my head and made me feel dizzy. I could see it all so clearly-the the blinding sun, the heat waves coming off the concrete as I ran with desperate haste to find the sadistic angel who wanted to torture me to death. James, waiting in the mirrored room with my mother as his hostage-or so I'd thought. I hadn't known it was all a ruse. Just as James hadn't known that Marcel was racing to save me; Marcel made it in time, but it had been a close one. Unthinkingly, my fingers traced the crescent-shaped scar on my hand that was always just a few degrees cooler than the rest of my skin. I shook my head as if I could shake away the bad memories and tried to grasp what Marcel meant. My stomach plunged uncomfortably. ‘Contingency plans?’ I repeated. ‘Well, I wasn't going to live without you.’ He rolled his eyes as if that fact were childishly obvious. ‘But I wasn't sure how to do it- I knew Emmah and Joh would never help… so I was thinking maybe I would go to Italy and do something to provoke the Ministry.’ I didn't want to believe he was serious, but his golden eyes were brooding, focused on something far away in the distance as he contemplated ways to end his own life. Abruptly, I was furious. ‘What is Vulture?’ I demanded. ‘The Ministry is a family,’ he explained, his eyes still remote. ‘A very old, very powerful family of our kind. They are the closest thing our world has to a royal family, I suppose. Chiaz lived with them briefly in his early years, in Italy, before he settled in America-do you remember the story?’ ‘Of course, I remember.

Your wish, my command.’ Marcel sprawled on the couch while I started the movie, fast-forwarding through the opening credits. When I perched on the edge of the sofa in front of him, he wrapped his arms around my waist and pulled me against his chest. It wasn't exactly as comfortable as a sofa cushion would be, what with his chest being hard and cold-and perfect-as an ice sculpture, but it was preferable. He pulled the old afghan off the back of the couch and draped it over me, so I wouldn't freeze beside his body. ‘You know, I've never had much patience with Romeo,’ he commented as the movie started. ‘What's wrong with Romeo?’ I asked, a little offended. Romeo was one of my favorite fictional characters. Until I'd met Marcel, I'd had a thing for him. ‘Well, first, he's in love with this Rosaline-don't you think it makes him seem a little fickle? And then, a few minutes after their wedding, he kills Juliet's cousin. That's not very brilliant. Mistake after mistake. Could he have destroyed his happiness any more thoroughly?’ I sighed. ‘Do you want me to watch this alone?’ ‘No, I'll mostly be watching you, anyway.’ His fingers traced patterns across the skin of my arm, raising goosebumps. ‘Will you cry?’ ‘Probably,’ I admitted, ‘if I'm paying attention.’ ‘I won't distract you then.’ But I felt his lips on my hair, and it was very distracting. The movie eventually captured my interest, thanks in large part to Marcel whispering Romeo's lines in my ear-his irresistible, velvet voice made the actor's voice sound week and coarse by comparison. And I did cry, to his amusement, when Juliet woke and found her new husband dead. ‘I'll admit, I do sort of envy him here, ‘Marcel said, drying the tears with a lock of my hair.

From one test session to the next, the interference patterns tended to differ because of slight variations in ambient temperature and vibration. So for the sake of simplicity I based the formal statistical analysis not on a change in the precise shape of the interference pattern, but rather on a decrease in the average illumination level over the entire camera image during the concentration or “mental blocking” condition as compared to the relaxed or “mental passing” condition. To test the design and analytical procedures for possible problems, I also included control runs to allow the system to record interference patterns automatically without anyone being present in the laboratory or paying attention to the interferometer. Data from those control sessions were analyzed in the same way as in the experimental sessions. Results I was fortunate to recruit five meditators, four of whom had many decades of daily meditative practice. Those five contributed nine test sessions. Five other individuals with no meditation experience, or less than two years of practice, contributed nine additional sessions. I referred to the latter group as nonmeditators. I predicted an overall negative score for each experimental session (illustrated by the idealized negative curve shown in Figure 15). The combined results were in fact significantly negative, with odds against chance of 500 to 1. The identical analysis across all the control sessions resulted in odds against chance of close to 1 to 1, indicating that the experimental results were not due to procedural or analytical biases. Figure 16 shows the cumulative score (in terms of standard normal deviates, or z-scores) for the nine sessions contributed by experienced meditators and nine other sessions involving nonmeditators. The experienced meditators resulted in a combined odds against chance of 107,000 to 1, and the nonmeditators obtained results close to chance expectation. This supported my conjecture that meditators would be better at this task than nonmeditators. Figure 16. Experienced meditators (more than two years of daily practice) obtained combined odds against chance of 107,000 to 1. Nonmeditators obtained results close to chance.

Visualize. Here’s a visualization practice my friend and mentor Pia taught me: Find a comfortable chair and sit upright. Take 10 deep breaths, relax your shoulders, and clear your mind. Visualize walking through a forest, or a field of cornstalks, or a lush garden. Visualize coming to an open beach. Hold that scene in your mind’s eye for as long as you can, and see what emerges. Objects or people that emerge from the left represent the past. Those from the right represent the future. Record the images in your journal. Writing helps to consolidate the experience. Do timed automatic writings to quiet your rational mind. See 13. Survive love and loss for directions. Record your dreams in a journal. Note patterns, repetitions, symbols, and archetypes, rather than literal events. Before sleep, invite your subconscious for revelation through dreams. Pay attention to your body’s signals: twinges, goosebumps, or nausea, for example. Intuitive signals tend to be fleeting, whereas signals that represent physical imbalances or disease tend to be longer-lasting. Enlist the gift of hindsight. This can help to correlate images and signs with actual happenings, and decipher between intuition and wishful or fearful thinking. Record these notes into your dream journal, which may be used for all intuition-related reflections. Be patient. Developing intuition is like learning a new language. It takes time, repetition, and practice. Practice humility and trust. Like analytical thinking, intuition isn’t 100 percent accurate 100 percent of the time.

Something that my parents always taught me is that there are no coincidences. Everything happens for a reason, and if you see a pattern start to emerge, pay attention to it. It might save your life.

Through our yoga practice we learn to cultivate this observational skill, seeing what is immediately before us, so that eventually the practice transforms into something that penetrates every aspect of life. We hone the skill of focusing the mind on whatever pattern of perception it lights upon; whatever we are thinking, feeling, sensing, emoting becomes the object of meditation. By paying attention to the pattern of whatever is happening right now—and it could be a pattern we would normally consider to be miserable or neurotic or even ecstatic—by allowing the mind to rest there we find a gateway into understanding the whole beneath it. Through this meditative approach the context of that which we are observing is revealed, and quite easily, without a sense of anxiety, we perceive the background as an interlinking web of pure consciousness that has manifested as whatever we are observing. It becomes clear that the one point that appeared so separate within our attention is actually interpenetrating its immediate background, and that this same background (that also could be perceived as separate) melts into its own background, and so on. We experience this in a deeply physical, embodied way when the practice of yoga postures is done well. A viscerally grounded understanding of interconnectedness prompts the mind to soak deeper and deeper through various layers of background to where our perceptions and even sensations appear to us as sacred, inexplicable, and wonderful. When

When we sleep, our minds start to identify connections and patterns from what we’ve experienced during the day. This is one of the key sources of our creativity—it’s why narcoleptic people, who sleep a lot, are significantly more creative.

Practice: TIPI To start regulating your emotional patterns, you need to fully feel the physical sensations that accompany those emotions. According to TIPI, it doesn’t matter why the feeling has arisen. All that matters is that the feeling is there. Do not try to understand or control it. Do not blame. Follow these simple steps whenever an emotion arises: Close your eyes. Pay attention to two or three physical sensations in your body (stiffness or tightness in your throat or chest, etc.). Mentally label, or note, the sensations to keep your mind fully present. Let those sensations evolve, continuing to note them. Allow breathing to become shallow, if that is the natural evolution of the sensation. Observe with curiosity and without interfering or trying to understand or control. Simply notice the sensations until your body restores a state of calmness. (Yes, this is easier said than done). Open your eyes. This entire process may take less than a minute or several. Practice TIPI daily, as emotions arise, over the course of a week or two to test this practice out for yourself. Like a scientist studying yourself, note the effects in your Raising Good Humans journal.

Today I am the witness to my fear. I open my heart and mind to see how I have chosen fear over love. Today I will watch myself as if I’m standing across the street peeking into the world I have created. I will witness how my fears run the show. I will pay attention to my patterns. Without judgment I will become conscious of where my mind chose wrongly and how these fear-based thoughts have tainted my happiness. I know this practice is the first step to uncovering my destructive patterns to create powerful change. I am ready, willing, and able to look at the delusional thoughts I’ve been projecting. I’m willing to witness my fear.

FOCUS: Prioritize undistracted thinking time. NOTICE: Practice paying attention to behaviors, patterns and anomalies. QUESTION: Get into the habit of questioning. DISCERN: Determine which ideas might be worth pursuing first. PREDICT: Translate insight into foresight. TRY AND TEST: Get feedback by testing.

Pay attention to unresolved conflicts in your life.

Human beings have evolved to be extremely good at identifying other individual humans. The race's survival depends on it. A guard lets the wrong person through the gate, and a whole settlement is wiped out. There are a million ways to tell two human beings apart. Not just appearance, either. Gait, odor, pheromones, speech patterns, dialect, nervous habits... even the way people breathe. Even parents of identical twins have little difficulty telling them apart, despite the fact that they are genetically identical and were raised in exactly the same environment, because of tiny differences in appearance and behavior that accrue as the result of differing experiences. The ability of one human to recognize another by appearance is especially acute when it comes to heterosexual males observing nubile females. There is nothing on Earth men pay more attention to than the appearance of sexually attractive young women.

Understanding habits is the most important thing I’ve learned in the army,” the major told me. “It’s changed everything about how I see the world. You want to fall asleep fast and wake up feeling good? Pay attention to your nighttime patterns and what you automatically do when you get up. You want to make running easy? Create triggers to make it a routine. I drill my kids on this stuff. My wife and I write out habit plans for our marriage. This is all we talk about in command meetings. Not one person in Kufa would have told me that we could influence crowds by taking away the kebab stands, but once you see everything as a bunch of habits, it’s like someone gave you a flashlight and a crowbar and you can get to work.” The major was a small man from Georgia. He was perpetually spitting either sunflower seeds or chewing tobacco into a cup. He told me that prior to entering the military, his best career option had been repairing telephone lines, or, possibly, becoming a methamphetamine entrepreneur, a path some of his high school peers had chosen to less success. Now, he oversaw eight hundred troops in one of the most sophisticated fighting organizations on earth. “I’m telling you, if a hick like me can learn this stuff, anyone can. I tell my soldiers all the time, there’s nothing you can’t do if you get the habits right.

Today if we persist in giving children vocabularized books, patterned writing, informational books that answer all their questions before they have asked, but that do nothing to stimulate curiosity; if we pay too much attention to the tricks used to make books sell rather than to the contents of the books; if we do not make easily available the stories and books that give children the adventures and exciting experiences they want, they will reject books. After all, the comics are always available and on television something always happens.

The second route that motor commands from the cortex can take out towards the muscles is called the multineuronal pathway. The initial cell bodies of the pathway are also in the motor cortex, but they immediately synapse to long chains of internuncial neurons descending from the motor cortex to other cortical areas, to the lower brain, and on down the cord. The final links in these chains end not directly upon the neurons of the motor units, but rather upon the spinal internuncial circuits which organize the patterns of stereotyped spinal reflexes. Thus instead of bypassing the intermediate net, this pathway channels motor commands all the way through it. Impulses take longer to travel from the cortex to the motor unit, since they pass through many more synapses and are influenced by input from many other sources along their way. This arrangement makes possible the second kind of motor control—the setting into motion of the stereotyped reflex units of movement that are organized in the subconscious levels of the lower brain and spinal cord. For instance, the individual circuits and the overall sequential arrangements which control walking or swallowing are in the cord; the multineuronal pathway has only to stimulate these sequences into activity, and then steer their general course without the cortex having to pay attention to the details involved in each separate step. All coordinated movements require the interaction of both of these pathways. The conscious mind is not competent to direct every single muscular adjustment involved in general movements, and the reflexes are powerless to arrange themselves into new, finely controlled sequences. Successfully integrated, the two of these paths together provide the best aspects of millions of years of repetitive practice and of moment to moment changes in intent or shifts in the surrounding environment. One is basic vocabulary, the other is variable sentence structure; the language of coordinated movement cannot go forward without both working together.

We start paying no attention to our mistakes or failures, because they no longer offend our self-esteem; our practicing on similar patterns shows that failures have enslaved us & we no longer need to figure out what went or might go wrong.

You may not notice a pattern until you pay attention to timing.

Breaking Free Activity #39 Consider going on a sexual moratorium. Consciously refrain from sex for a predetermined period of time. No matter what your sexual situation is, it can be a powerful learning experience. Most guys initially resist the idea, but once they make the decision to do it, they find it to be a very positive experience. A sexual moratorium can have many benefits: •​Helps break dysfunction cycles. •​Eliminates pursuing and distancing. •​Releases resentment. •​Allows the Nice Guy to see that he can live without sex. •​Helps the Nice Guy realize that no one else but him holds the key to his sexual experience. •​Helps the Nice Guy see how he settles for bad sex. •​Eliminates fear that the Nice Guy's partner can withhold sex or approval. •​Helps the Nice Guy pay attention to the meaning of sexual impulses. Whenever the Nice Guy feels the impulse to be sexual, he can automatically ask himself, "Why am I feeling sexual?" •​Helps break addictive patterns by eliminating compulsive masturbation, pornography, and other addictive behaviors. •​Helps the Nice Guy begin to address feelings he has been avoiding with sex. Before beginning a sexual moratorium, discuss it with your partner. It helps to set a specific time. I suggest three to six months. It can be done. Decide on the parameters of the moratorium. Once you have begun, pay attention to slips and sabotaging behaviors, from both you and your partner. Remember, it is a learning experience. You don't have to do it perfectly.

That natural selection has opted for social inequality in our species certainly doesn’t make inequality right; and it makes it inevitable in only a limited sense. Namely: when groups of people—especially males—spend much time together, some sort of hierarchy, if implicit and subtle, is pretty sure to appear. Whether we know it or not, we tend naturally to rank one another, and we signify the ranking through patterns of attention, agreement, and deference—whom we pay attention to, whom we agree with, whose jokes we laugh at, whose suggestions we take.

Why is anecdotal evidence believed so strongly? Michael Shermer, put it this way, “We have evolved brains that pay attention to anecdotes because false positives (believing there is a connection between A and B when there is not) are usually harmless, whereas false negatives (believing there is no connection between A and B when there is) may take you out of the gene pool.” Brain research has shown that we create a new belief easily. Our brains work on patterns, and patterns rely on us having beliefs. We function better if we believe something, even if it is false. Once a belief is accepted, we are very reluctant to change.

You pay attention to how people answer, instead of what they say.