Repetition Examples Quotes

In a way, what Tarantino has done with the French New Wave and with David Lynch is what Pat Boone did with rhythm and blues: He's found (ingeniously) a way to take what is ragged and distinctive and menacing about their work and homogenize it, churn it until it's smooth and cool and hygienic enough for mass consumption. Reservoir Dogs, for example, with its comically banal lunch chatter, creepily otiose code names, and intrusive soundtrack of campy pop from decades past, is a Lynch movie made commercial, i.e., fast, linear, and with what was idiosyncratically surreal now made fashionably (i.e., "hiply") surreal [...] D. Lynch is an exponentially better filmmaker than Q. Tarantino. For, unlike Tarantino, D. Lynch knows that an act of violence in an American film has, through repetition and desensitization, lost the ability to refer to anything but itself. A better way to put what I just tried to say: Quentin Tarantino is interested in watching somebody's ear getting cut off; David Lynch is interested in the ear.

There were two ways of forgetting. For many years, he had envisioned (unimaginatively) a vault, and at the end of the day, he would gather the images and sequences and words that he didn’t want to think about again and open the heavy steel door only enough to hurry them inside, closing it quickly and tightly. But this method wasn’t effective: the memories seeped out anyway. The important thing, he came to realize, was to eliminate them, not just to store them. So he had invented some solutions. For small memories—little slights, insults—you relived them again and again until they were neutralized, until they became near meaningless with repetition, or until you could believe that they were something that had happened to someone else and you had just heard about it. For larger memories, you held the scene in your head like a film strip, and then you began to erase it, frame by frame. Neither method was easy: you couldn’t stop in the middle of your erasing and examine what you were looking at, for example; you couldn’t start scrolling through parts of it and hope you wouldn’t get ensnared in the details of what had happened, because you of course would. You had to work at it every night, until it was completely gone. Though they never disappeared completely, of course.

What is boredom? Endless repetitions, like, for example, Navidson’s corridors and rooms, which are consistently devoid of any Myst-like discoveries thus causing us to lose interest. What then makes anything exciting? Or better yet: what is exciting? While the degree varies, we are always excited by anything that engages us, influences us or more simply involves us. In those endlessly repetitive hallways and stairs, there is nothing for us to connect with. That permanently foreign place does not excite us. It bores us. And that is that, except for the fact that there is no such thing as boredom. Boredom is really a psychic defense protecting us from ourselves, from complete paralysis, by repressing, among other things, the meaning of that place, which in this case is and always has been horror.

As modern neurobiologists point out, the repetition of the traumatic experience in the flashbacks can be itself re-traumatizing; if not life-threatening, it is at least threatening to the chemical structure of the brain and can ultimately lead to deterioration. And this would also seem to explain the high suicide rate of survivor, for example, survivors of Vietnam.

The key word among advocates of multiculturalism became “diversity.” Sweeping claims for the benefits of demographic and cultural diversity in innumerable institutions and circumstances have prevailed without a speck of evidence being asked for or given. It is one of the purest examples of arguments without arguments, and of the force of sheer repetition, insistence and intimidation.

A curious peculiarity of our memory is that things are impressed better by active than by passive repetition. I mean that in learning by heart (for example), when we almost know the piece, it pays better to wait and recollect by an effort from within, than to look at the book again. If we recover the words in the former way, we shall probably know them the next time; if in the latter way, we shall very likely need the book once more.” —William James, writing in 189012

If we are inclined to forget how much there is in the world besides that which we anticipate, then works of art are perhaps a little to blame, for in them we find at work the same process of simplification or selection as in the imagination. Artistic accounts include severe abbreviations of what reality will force upon us. A travel book may tell us, for example, that the narrator journeyed through the afternoon to reach the hill town of X and after a night in its medieval monastery awoke to a misty dawn. But we never simply 'journey through an afternoon'. We sit in a train. Lunch digests awkwardly within us. The seat cloth is grey. We look out the window at a field. We look back inside. A drum of anxieties resolves in our consciousness. We notice a luggage label affixed to a suitcase in a rack above the seats opposite. We tap a finger on the window ledge. A broken nail on an index finger catches a thread. It starts to rain. A drop wends a muddy path down the dust-coated window. We wonder where our ticket might be. We look back at the field. It continues to rain. At last, the train starts to move. It passes an iron bridge, after which it inexplicably stops. A fly lands on the window And still we may have reached the end only of the first minute of a comprehensive account of the events lurking within the deceptive sentence 'He journeyed through the afternoon'. A storyteller who provides us with such a profusion of details would rapidly grow maddening. Unfortunately, life itself often subscribes to this mode of storytelling, wearking us out with repetitions, misleading emphases[,] and inconsequential plot lines. It insists on showing us Burdak Electronics, the safety handle in the car, a stray dog, a Christmas card[,] and a fly that lands first on the rim and then the centre of a laden ashtray. Which explains the curious phenomenon whereby valuable elements may be easier to experience in art and in anticipation than in reality. The anticipatory and artistic imaginations omit and compress; they cut away the periods of boredom and direct our attention to critical moments, and thus, without either lying or embellishing, they lend to life a vividness and a coherence that it may lack in the distracting woolliness of the present.

Owing to the shape of a bell curve, the education system is geared to the mean. Unfortunately, that kind of education is virtually calculated to bore and alienate gifted minds. But instead of making exceptions where it would do the most good, the educational bureaucracy often prefers not to be bothered. In my case, for example, much of the schooling to which I was subjected was probably worse than nothing. It consisted not of real education, but of repetition and oppressive socialization (entirely superfluous given the dose of oppression I was getting away from school). Had I been left alone, preferably with access to a good library and a minimal amount of high-quality instruction, I would at least have been free to learn without useless distractions and gratuitous indoctrination. But alas, no such luck. Let’s try to break the problem down a bit. The education system […] is committed to a warm and fuzzy but scientifically counterfactual form of egalitarianism which attributes all intellectual differences to environmental factors rather than biology, implying that the so-called 'gifted' are just pampered brats who, unless their parents can afford private schooling, should atone for their undeserved good fortune by staying behind and enriching the classroom environments of less privileged students. This approach may appear admirable, but its effects on our educational and intellectual standards, and all that depends on them, have already proven to be overwhelmingly negative. This clearly betrays an ulterior motive, suggesting that it has more to do with social engineering than education. There is an obvious difference between saying that poor students have all of the human dignity and basic rights of better students, and saying that there are no inherent educationally and socially relevant differences among students. The first statement makes sense, while the second does not. The gifted population accounts for a very large part of the world’s intellectual resources. As such, they can obviously be put to better use than smoothing the ruffled feathers of average or below-average students and their parents by decorating classroom environments which prevent the gifted from learning at their natural pace. The higher we go on the scale of intellectual brilliance – and we’re not necessarily talking just about IQ – the less support is offered by the education system, yet the more likely are conceptual syntheses and grand intellectual achievements of the kind seldom produced by any group of markedly less intelligent people. In some cases, the education system is discouraging or blocking such achievements, and thus cheating humanity of their benefits.

Repetitive, forceful corrections had taught this gentle dog that at a specific spot the handler would always yank the lead. Thus, each time the Newf arrived at that point, she'd freeze for a beat and close her eyes in anticipation of the impending blow. This caused her to lag, which led to another correction, which resulted in more lagging, another correction, ad infinitum. It was a classic example of canine learned helplessness, whereby a dog learns to accept abuse as a natural, inevitable consequence of living with humans. Repeated corrections had only frightened and confused the animal, and she was trying to protect herself in the only way she knew how.

The indissoluble link between prideful self-love, aversion to truth, self-deception and hypocrisy is one of the great themes of the Bible—for example, the drumbeat repetition that “the way of a fool is right in his own eyes” (Prov 12:15). Sinful minds therefore claim both self-rightness in terms of truth and self-righteousness in terms of goodness.

Robots are a physical, moveable form of AI. Currently robots do much of the work humans cannot do, with a consistent, flawless level of accuracy and repetitiveness – factory positions are one example. In the future, robots will do anything humans can come up with. The most successful people will be the ones who can optimize their robot’s activities.

It is the simplest phrase you can imagine,” Favreau said, “three monosyllabic words that people say to each other every day.” But the speech etched itself in rhetorical lore. It inspired music videos and memes and the full range of reactions that any blockbuster receives online today, from praise to out-of-context humor to arch mockery. Obama’s “Yes, we can” refrain is an example of a rhetorical device known as epistrophe, or the repetition of words at the end of a sentence. It’s one of many famous rhetorical types, most with Greek names, based on some form of repetition. There is anaphora, which is repetition at the beginning of a sentence (Winston Churchill: “We shall fight on the beaches, we shall fight on the landing grounds, we shall fight in the fields”). There is tricolon, which is repetition in short triplicate (Abraham Lincoln: “Government of the people, by the people, and for the people”). There is epizeuxis, which is the same word repeated over and over (Nancy Pelosi: “Just remember these four words for what this legislation means: jobs, jobs, jobs, and jobs”). There is diacope, which is the repetition of a word or phrase with a brief interruption (Franklin D. Roosevelt: “The only thing we have to fear is fear itself”) or, most simply, an A-B-A structure (Sarah Palin: “Drill baby drill!”). There is antithesis, which is repetition of clause structures to juxtapose contrasting ideas (Charles Dickens: “It was the best of times, it was the worst of times”). There is parallelism, which is repetition of sentence structure (the paragraph you just read). Finally, there is the king of all modern speech-making tricks, antimetabole, which is rhetorical inversion: “It’s not the size of the dog in the fight; it’s the size of the fight in the dog.” There are several reasons why antimetabole is so popular. First, it’s just complex enough to disguise the fact that it’s formulaic. Second, it’s useful for highlighting an argument by drawing a clear contrast. Third, it’s quite poppy, in the Swedish songwriting sense, building a hook around two elements—A and B—and inverting them to give listeners immediate gratification and meaning. The classic structure of antimetabole is AB;BA, which is easy to remember since it spells out the name of a certain Swedish band.18 Famous ABBA examples in politics include: “Man is not the creature of circumstances. Circumstances are the creatures of men.” —Benjamin Disraeli “East and West do not mistrust each other because we are armed; we are armed because we mistrust each other.” —Ronald Reagan “The world faces a very different Russia than it did in 1991. Like all countries, Russia also faces a very different world.” —Bill Clinton “Whether we bring our enemies to justice or bring justice to our enemies, justice will be done.” —George W. Bush “Human rights are women’s rights and women’s rights are human rights.” —Hillary Clinton In particular, President John F. Kennedy made ABBA famous (and ABBA made John F. Kennedy famous). “Mankind must put an end to war, or war will put an end to mankind,” he said, and “Each increase of tension has produced an increase of arms; each increase of arms has produced an increase of tension,” and most famously, “Ask not what your country can do for you; ask what you can do for your country.” Antimetabole is like the C–G–Am–F chord progression in Western pop music: When you learn it somewhere, you hear it everywhere.19 Difficult and even controversial ideas are transformed, through ABBA, into something like musical hooks.

On the one hand, the seventeenth- and eighteenth-century European Enlightenment (that’s a metaphor, by the way) correctly “enlightened” us on the necessity of observation and experimentation in the physical sciences and the value of reason and debate, proof and repetition in science and technology. In that process, the dead hand of inquisitional power and the cold gaze of ecclesiastical control were removed from spheres about which they knew too little and claimed too much. That was a magnificent achievement and must always be appreciated as such. On the other hand, the Enlightenment also dramatically “endarkened” us on metaphor and symbol, myth and parable, especially in religion and theology. We judge, for example, that the ancients took their religious stories literally, but that we are now sophisticated enough to recognize their delusions. What, however, if those ancients intended and accepted their stories as metaphors or parables, and we are the mistaken ones? What if those pre-Enlightenment minds were quite capable of hearing a metaphor, grasping its meaning immediately and its content correctly, and never worrying about the question: Is this literal or metaphorical? Or, better, what if they knew how to take their foundational metaphors and stories programmatically, functionally, and seriously without asking too closely about literal and metaphorical distinctions? We have, in other words, great post-Enlightenment gain, but also great post-Enlightenment loss.

Let's press ahead a little further by sketching out a few variations among short shorts: ONE THRUST OF INCIDENT. (Examples: Paz, Mishima, Shalamov, Babel, W. C. Williams.) In these short shorts the time span is extremely brief, a few hours, maybe even a few minutes: Life is grasped in symbolic compression. One might say that these short shorts constitute epiphanies (climactic moments of high grace or realization) that have been tom out of their contexts. You have to supply the contexts yourself, since if the contexts were there, they'd no longer be short shorts. LIFE ROLLED UP. (Examples: Tolstoy's 'Alyosha the Pot,' Verga's 'The Wolf,' D. H. Lawrence's 'A Sick Collier.') In these you get the illusion of sustained narrative, since they deal with lives over an extended period of time; but actually these lives are so compressed into typicality and paradigm, the result seems very much like a single incident. Verga's 'Wolf' cannot but repeat her passions, Tolstoy's Alyosha his passivity. Themes of obsession work especially well in this kind of short short. SNAP-SHOT OR SINGLE FRAME. (Examples: Garda Marquez, Boll, Katherine Anne Porter.) In these we have no depicted event or incident, only an interior monologue or flow of memory. A voice speaks, as it were, into the air. A mind is revealed in cross-section - and the cut is rapid. One would guess that this is the hardest kind of short short to write: There are many pitfalls such as tiresome repetition, being locked into a single voice, etc. LIKE A FABLE. (Examples: Kafka, Keller, von Kleist, Tolstoy's 'Three Hermits.') Through its very concision, this kind of short short moves past realism. We are prodded into the fabulous, the strange, the spooky. To write this kind of fable-like short short, the writer needs a supreme self-confidence: The net of illusion can be cast only once. When we read such fable-like miniatures, we are prompted to speculate about significance, teased into shadowy parallels or semi allegories. There are also, however, some fables so beautifully complete (for instance Kafka's 'First Sorrow') that we find ourselves entirely content with the portrayed surface and may even take a certain pleasure in refusing interpretation. ("Introduction")

There were two ways of forgetting. For many years, he had envisioned (unimaginatively) a vault, and at the end of the day, he would gather the images and sequences and words that he didn’t want to think about again and open the heavy steel door only enough to hurry them inside, closing it quickly and tightly. But this method wasn’t effective: the memories seeped out anyway. The important thing, he came to realize, was to eliminate them, not just to store them. So he had invented some solutions. For small memories—little slights, insults—you relived them again and again until they were neutralized, until they became near meaningless with repetition, or until you could believe that they were something that had happened to someone else and you had just heard about it. For larger memories, you held the scene in your head like a film strip, and then you began to erase it, frame by frame. Neither method was easy: you couldn’t stop in the middle of your erasing and examine what you were looking at, for example; you couldn’t start scrolling through parts of it and hope you wouldn’t get ensnared in the details of what had happened, because you of course would. You had to work at it every night, until it was completely gone. Though they never disappeared completely, of course. But they were at least more distant—they weren’t things that followed you, wraithlike, tugging at you for attention, jumping in front of you when you ignored them, demanding so much of your time and effort that it became impossible to think of anything else. In fallow periods—the moments before you fell asleep; the minutes before you were landing after an overnight flight, when you weren’t awake enough to do work and weren’t tired enough to sleep—they would reassert themselves, and so it was best to imagine, then, a screen of white, huge and light-lit and still, and hold it in your mind like a shield.

Experts say that the nervous system needs to be reprogrammed to allow for greater happiness, fulfillment, and relational connectedness. The good news is that the nervous system is highly receptive to new programming. In fact, it is somewhat capable of reprogramming itself if we provide support. To create the space and allow the nervous system to develop this new capacity, we encourage leaders to integrate just after they experience a new high. For example, you close the deal you never thought you’d be able to close; you get the promotion you’ve always wanted; you have a great weekend away with your partner and experience a new level of closeness. At these moments, we suggest leaders integrate by doing things that are grounding, ordinary, mindless, soothing, mundane, and/or repetitive. This could be going for a walk, mowing the lawn, sweeping the floor, washing the car, making a meal, flipping through a favorite hobby magazine, or taking a little longer shower. This allows for the gentle raising of old Upper Limits (the reprogramming of the nervous system), without forcefully blowing past them in a way that actually causes a big crash.

By massed practice we mean the single-minded, rapid-fire repetition of something you’re trying to burn into memory, the “practice-practice-practice” of conventional wisdom. Cramming for exams is an example. Rereading and massed practice give rise to feelings of fluency that are taken to be signs of mastery, but for true mastery or durability these strategies are largely a waste of time.

I believe that all aesthetic observation that is not immediate accomplishment will be impossible from now on, — basically impossible, for example, to 'admire pictures' in a church, […] You would not believe at all,[…] how different, how different the world has become, the point is to understand that. Whoever thinks he can live from now on as he was 'accustomed' to live, will find himself continually facing the sheerest repetition, the bare once-again and its whole desperate unfruitfulness.

I believe that all aesthetic observation that is not immediate accomplishment will be impossible from now on, — basically impossible, for example, to 'admire pictures' in a church, […] You would not believe at all,[…] how different, how different the world has become, the point is to understand that. Whoever thinks he can live from now on as he was “accustomed” to live, will find himself continually facing the sheerest repetition, the bare once-again and its whole desperate unfruitfulness.

Jess Pepper's review of the Avalon Strings: 'In a land so very civilized and modern as ours, it is unpopular to suggest that the mystical isle of Avalon ever truly existed. But I believe I have found proof of it right here in Manhattan. To understand my reasoning, you must recall first that enchanting tale of a mist-enshrouded isle where medieval women--descended from the gods--spawned heroic men. Most notable among these was the young King Arthur. In their most secret confessions, these mystic heroes acknowledged Avalon, and particularly the music of its maidens, as the source of their power. Many a school boy has wept reading of Young King Arthur standing silent on the shore as the magical isle disappears from view, shrouded in mist. The boy longs as Arthur did to leap the bank and pilot his canoe to the distant, singing atoll. To rejoin nymphs who guard in the depths of their water caves the meaning of life. To feel again the power that burns within. But knowledge fades and memory dims, and schoolboys grow up. As the legend goes, the way became unknown to mortal man. Only woman could navigate the treacherous blanket of white that dipped and swirled at the surface of the water. And with its fading went also the music of the fabled isle. Harps and strings that heralded the dawn and incited robed maidens to dance evaporated into the mists of time, and silence ruled. But I tell you, Kind Reader, that the music of Avalon lives. The spirit that enchanted knights in chain mail long eons ago is reborn in our fair city, in our own small band of fair maids who tap that legendary spirit to make music as the Avalon Strings. Theirs is no common gift. Theirs is no ordinary sound. It is driven by a fire from within, borne on fingers bloodied by repetition. Minds tormented by a thirst for perfection. And most startling of all is the voice that rises above, the stunning virtuoso whose example leads her small company to higher planes. Could any other collection of musicians achieve the heights of this illustrious few? I think not. I believe, Friends of the City, that when we witnes their performance, as we may almost nightly at the Warwick Hotel, we witness history's gift to this moment in time. And for a few brief moments in the presence of these maids, we witness the fiery spirit that endured and escaped the obliterating mists of Avalon.

This unusual situation is due to the fact that the tablet omits all outbreaks of the conventional literary structure – Anu opened his mouth to speak, saying to the lady Ishtar … followed by Ishtar opened her mouth to speak, saying to her father, Anu … Gilgamesh VI: 87–88; 92–93 – with which Babylonian narrative literature is, not to put too fine a point on it, slightly tiresomely littered. In fact, I cannot come up with another example of Babylonian mythological or epic literature that is devoid of this characteristic speech-linking device. Its repetitive nature at first sight looks like a remnant of oral literature, where things are repeated more than we would repeat them today, which the modern connoisseur of cuneiform literature just has to accept, or appreciate as atmospheric and authentic. On reflection, however, it is just the opposite. The characteristic dependence on this formula originates in the very transition from oral to written literature, for who is speaking at any one time will always be clear in a storyteller’s presentation, but the process of writing down what has previously been spoken aloud creates ambiguity for the reader unless each speaker is clearly identified.

This is where racism becomes strategically useful. Whatever the Koch movement operatives (which now include many Republican politicians) believe in their hearts about race, they are comfortable with deploying strategic racism because popular stereotypes can help move unpopular ideas, including limiting democracy. Take for example the widespread unconscious association between people of color and criminals; anti-voting advocates and politicians exploited this connection to win white support for voter suppression measures. They used images of brown and Black people voting in ads decrying “voter fraud,” which has been proven repeatedly to be virtually nonexistent and nonsensical: it’s hard enough to get a majority of people to overcome the bureaucratic hurdles to vote in every election; do we really think that people are risking jail time to cast an extra ballot? Nonetheless, the combination of the first Black president and inculcation through repetition led to a new common sense, particularly among white Republicans, that brown and Black people could be committing a crime by voting. With this idea firmly implanted, the less popular idea—that politicians should change the rules to make it harder for eligible citizens to vote—becomes more tolerable.

In some cases, the reaction to Cantor’s theory broke along national lines. French mathematicians, on the whole, were wary of its metaphysical aura. Henri Poincaré (who rivaled Germany’s Hilbert as the greatest mathematician of the era) observed that higher infinities “have a whiff of form without matter, which is repugnant to the French spirit.” Russian mathematicians, by contrast, enthusiastically embraced the newly revealed hierarchy of infinities. Why the contrary French and Russian reactions? Some observers have chalked it up to French rationalism versus Russian mysticism. That is the explanation proffered, for example, by Loren Graham, an American historian of science retired from MIT, and Jean-Michel Kantor, a mathematician at the Institut de Mathématiques de Jussieu in Paris, in their book Naming Infinity (2009). And it was the Russian mystics who better served the cause of mathematical progress—so argue Graham and Kantor. The intellectual milieu of the French mathematicians, they observe, was dominated by Descartes, for whom clarity and distinctness were warrants of truth, and by Auguste Comte, who insisted that science be purged of metaphysical speculation. Cantor’s vision of a never-ending hierarchy of infinities seemed to offend against both. The Russians, by contrast, warmed to the spiritual nimbus of Cantor’s theory. In fact, the founding figures of the most influential school of twentieth-century Russian mathematics were adepts of a heretical religious sect called the Name Worshippers. Members of the sect believed that by repetitively chanting God’s name, they could achieve fusion with the divine. Name Worshipping, traceable to fourth-century Christian hermits in the deserts of Palestine, was revived in the modern era by a Russian monk called Ilarion. In 1907, Ilarion published On the Mountains of the Caucasus, a book that described the ecstatic experiences he induced in himself while chanting the names of Christ and God over and over again until his breathing and heartbeat were in tune with the words.

Nobody will be tougher on ISIS than me. Nobody,” he said during his campaign announcement speech on June 16, 2015. “There’s nobody bigger or better at the military than I am,” he stated a few days later. The following month came this memorably hypnotic line, one that echoes Moon’s language: “I know more about offense and defense than [the generals] will ever understand, believe me. Believe me. Than they will ever understand. Than they will ever understand.” It’s a classic example of Trump’s tried-and-true habit of lulling his audience through repetition. A few months later came another infamous claim: “I know more about ISIS [the Islamic State militant group] than the generals do. Believe me.

I highly recommend re-reading good personal development books. Rarely can we read a book once and internalize all of the value from that book. Achieving mastery in any area requires repetition—being exposed to certain ideas, strategies, or techniques over and over again, until they become engrained in your subconscious mind. For example, if you wanted to master karate, you wouldn’t learn the techniques once and then think, “I got this.” No, you’d learn the techniques, practice them, then go back to your sensei and learn them again, and repeat the process hundreds of times in order to master a single technique. Mastering techniques to improve your life works the same way. There is more value in re-reading a book you already know has strategies that can improve your life than there is in reading a new book before you’ve mastered the strategies in the first.

Modified interaction does not always involve linguistic simplification. It may also include elaboration, slower speech rate, gesture, or the provision of additional contextual cues. Some examples of conversational modifications are: 1   Comprehension checks—efforts by the native speaker to ensure that the learner has understood (for example, ‘The bus leaves at 6:30. Do you understand?’). 2   Clarification requests—efforts by the learner to get the native speaker to clarify something that has not been understood (for example, ‘Could you repeat please?’). These requests from the learner lead to further modifications by the native speaker. 3   Self-repetition or paraphrase—the more proficient speaker repeats his or her sentence either partially or in its entirety (for example, ‘She got lost on her way home from school. She was walking home from school. She got lost.’).

Let’s start with an elementary example: Imagine hearing a series of identical notes, A A A A A. Each note elicits a response in the auditory areas of your brain—but as the notes repeat, those responses progressively decrease. This is called “adaptation,” a deceptively simple phenomenon that shows that your brain is learning to predict the next event. Suddenly, the note changes: A A A A A#. Your primary auditory cortex immediately shows a strong surprise reaction: not only does the adaptation fade away, but additional neurons begin to vigorously fire in response to the unexpected sound. And it is not just repetition that leads to adaptation: what matters is whether the notes are predictable. For instance, if you hear an alternating set of notes, such as A B A B A, your brain gets used to this alternation, and the activity in your auditory areas again decreases. This time, however, it is an unexpected repetition, such as A B A B B, that triggers a surprise response.

The effectiveness of this kind of propaganda demonstrates one of the chief characteristics of modern masses. They do not believe in anything visible, in the reality of their own experience; they do not trust their eyes and ears but only their imaginations, which may be caught by anything that is at once universal and consistent in itself. What convinces masses are not facts, and not even invented facts, but only the consistency of the system of which they are presumably part. Repetition, somewhat overrated in importance because of the common belief in the masses’ inferior capacity to grasp and remember, is important only because it convinces them of consistency in time. What the masses refuse to recognize is the fortuitousness that pervades reality. They are predisposed to all ideologies because they explain facts as mere examples of laws and eliminate coincidences by inventing an all-embracing omnipotence which is supposed to be at the root of every accident. Totalitarian propaganda thrives on this escape from reality into fiction, from coincidence into consistency.

It is well known that animals respond poorly to living conditions that do not stimulate them mentally or physically. Rats, mice, monkeys, and other mammals confined for long periods in laboratory cages where they have little or no opportunity to engage in such natural behaviors as foraging, hiding, nest-building, or choosing social partners develop neurotic behaviors. Termed “stereotypies,” these behaviors involve repetitive, functionless actions sometimes performed for hours on end. Rodents, for example, will dig for hours at the corners of their cages, gnaw at the bars, or perform repeated somersaults. These “behavioral stereotypies” are estimated to afflict about half of the 100 million mice currently used in laboratory tests and experiments in the United States.16 Monkeys chronically confined to the boredom, stress, and social isolation of laboratory cages perform a wide range of abnormal, disturbing behaviors such as eating or smearing their own excrement, pulling or plucking their hair, slapping themselves, and self-biting that can cause serious, even fatal injury. Severely psychotic human patients display similar behaviors. If you’ve seen the repetitive pacing of caged big cats (and many other smaller animals) at the zoo, you’ve witnessed behavioral stereotypies.

One of the most remarkable properties of our brain is its capacity to change and adapt to our individual world. Neurons and neural networks actually make physical changes when stimulated; this is called neuroplasticity. The way they become stimulated is through our particular experiences: The brain changes in a “use dependent” way. The neural networks involved in piano playing, for example, will make changes when activated by a child practicing her piano. These experience-dependent changes translate into better piano playing. This aspect of neuroplasticity—repetition leads to change—is well known and is why practice in sports, arts, and academics can lead to improvement. A key principle of neuroplasticity is specificity. In order to change any part of the brain, that specific part of the brain must be activated. If you want to learn to play the piano, you can’t simply read about piano playing, or watch and listen to YouTube clips of other people playing piano. You must put your hands on the keys and play; you have to stimulate the parts of the brain involved in piano playing in order to change them. This principle of “specificity” applies to all brain-mediated functions, including the capacity to love. If you have never been loved, the neural networks that allow humans to love will be undeveloped, as in Gloria’s case. The good news is that with use, with practice, these capabilities can emerge. Given love, the unloved can become loving.

Every ritual repetition of the cosmogony is preceded by a symbolic retrogression to Chaos. In order to be created anew, the old world must first be annihilated. The various rites performed in connection with the New Year can be put in two chief categories: (I) those that signify the return to Chaos (e.g., extinguishing fires, expelling 'evil' and sins, reversal of habitual behavior, orgies, return of the dead); (2) those that symbolize the cosmogony (e.g., lighting new fires, departure of the dead, repetition of the acts by which the Gods created the world, solemn prediction of the weather for the ensuing year). In the scenario of initiatory rites, 'death' corresponds to the temporary return to Chaos; hence it is the paradigmatic expression of the end of a mode of being the mode of ignorance and of the child's irresponsibility. Initiatory death provides the clean slate on which will be written the successive revelations whose end is the formation of a new man. We shall later describe the different modalities of birth to a new, spiritual life. But now we must note that this new life is conceived as the true human existence, for it is open to the values of spirit. What is understood by the generic term 'culture,' comprising all the values of spirit, is accessible only to those who have been initiated. Hence participation in spiritual life is made possible by virtue of the religious experiences released during initiation. All the rites of rebirth or resurrection, and the symbols that they imply, indicate that the novice has attained to another mode of existence, inaccessible to those who have not undergone the initiatory ordeals, who have not tasted death. We must note this characteristic of the archaic mentality: the belief that a state cannot be changed without first being annihilated-in the present instance, without the child's dying to childhood. It is impossible to exaggerate the importance of this obsession with beginnings, which, in sum, is the obsession with the absolute beginning, the cosmogony. For a thing to be well done, it must be done as it was done the first time. But the first time, the thing-this class of objects, this animal, this particular behavior-did not exist: when, in the beginning, this object, this animal, this institution, came into existence, it was as if, through the power of the Gods, being arose from nonbeing. Initiatory death is indispensable for the beginning of spiritual life. Its function must be understood in relation to what it prepares: birth to a higher mode of being. As we shall see farther on, initiatory death is often symbolized, for example, by darkness, by cosmic night, by the telluric womb, the hut, the belly of a monster. All these images express regression to a preformal state, to a latent mode of being (complementary to the precosmogonic Chaos), rather than total annihilation (in the sense in which, for example, a member of the modern societies conceives death). These images and symbols of ritual death are inextricably connected with germination, with embryology; they already indicate a new life in course of preparation. Obviously, as we shall show later, there are other valuations of initiatory death-for example, joining the company of the dead and the Ancestors. But here again we can discern the same symbolism of the beginning: the beginning of spiritual life, made possible in this case by a meeting with spirits. For archaic thought, then, man is made-he does not make himself all by himself. It is the old initiates, the spiritual masters, who make him. But these masters apply what was revealed to them at the beginning of Time by the Supernatural Beings. They are only the representatives of those Beings; indeed, in many cases they incarnate them. This is as much as to say that in order to become a man, it is necessary to resemble a mythical model.

in the second stanza, with many caesuras, commas, and semicolons that slow the rhythm and pace (for example, l. 3: “When I was shown the charts and diagrams, to add, divide, and measure them;”). The slow, heavy pace of the lines, coupled with the four repetitions of the introductory “when” phrases, emphasizes the narrator’s view of the lecture as long, drawn out, and repetitious. Even though the rest of the audience seems to appreciate the astronomer, giving him “much applause” (l. 4), the narrator

This child-directed speech may be characterized by a slower rate of delivery, higher pitch, more varied intonation, shorter, simpler sentence patterns, stress on key words, frequent repetition, and paraphrase. Furthermore, topics of conversation emphasize the child’s immediate environment, picture books, or experiences that the adult knows the child has had. Adults often repeat the content of a child’s utterance, but they expand or recast it into a grammatically correct sentence. For example, when Peter says, ‘Dump truck! Dump truck! Fall! Fall!’, Lois responds, ‘Yes, the dump truck fell down.

This practical musicality was a comprehensive craft that involved thinking creatively and realizing it in sound. Music meant more than merely following instructions. The rote repetition of other people’s music, including Bach’s own, was used as example and was not the end itself. Students were encouraged to alter scores by adding notes, reducing the time value of notes, dropping notes, and changing or adding ornamentation, dynamics, and so on. One couldn't even get into Bach’s teaching studio without first showing some rudimentary composing ability.

Unnecessary repetition, redundancies, and near redundancies also contribute to wordiness. For example: basic fundamentals (fundamentals); consensus of opinion (consensus); potential promise (potential); past history (history); personal friendship (friendship); total effect (effect); end result (result).

The fact that someone has talent and is able to develop it into a higher skill or craft and achieve remarkable things does nothing to diminish the obvious—it still is a gift from God. It is part of the sunnah of God in creation, that divine order woven in the fabric of existence, that one must toil to refine his or her skills or talent. A calligrapher, for example, makes his craft appear easy to the onlooker, but one does not see the years of tireless preparation, perseverance, and repetition to master the curves of one letter of the Arabic alphabet and then whole words. On top of that, consider the various styles of calligraphy that the great Muslim calligraphers have developed over the centuries. There are plenty of talented and refined artisans of the world who deem their work astonishing and magnificent. They think only of their long training and deceive themselves into thinking, “I worked so hard, and I did this all by myself.” Similarly, one often finds businessmen truly talented and bold in building business, but who admire themselves and extol their financial prowess. Undoubtedly, this invites illness into the heart, for it is God who is the bestower of success and talent.

Examples of good conditioning include: Good manners Understanding dangers Ability to learn and gain useful knowledge Good social skills Respect for others Good diet Happiness (positive outlook) Discipline Fair minded balanced attitudes based on understanding (empathy) Good driving Regular exercise/healthy lifestyle Reliability/loyalty Honesty Lack of dependency Lack of negative impulsivity Negative forms of conditioning could include: Gambling Overeating/bad diet Repetitive criminal activity Unreliability Lack of empathy Laziness Bad manners Non clinical depression (negative outlook) Non-dependency drug use Bad driving Speech patterns Negative problematic attitudes (Radicalisation/Extremism) Spousal abuse Negative impulsivity Watching too much TV Lack of exercise Device overuse

Let me explain FAITH to you. For example I need faith to keep on working on my product, I need faith to give my best, I need faith to endure the process of production, I need faith to persevere. I need faith to pay the price of self-denial, of sacrifice, of repetition. I need faith to keep myself encouraged while I go through the hardship of labour.

findings suggested that the type of instruction students had experienced—isolated pattern practice drills—resulted in a developmental sequence that appeared to be different from that of learners in more natural learning environments. For a time after their instruction had focused on it, learners reliably produced a particular grammatical morpheme in its obligatory contexts. For example, after weeks of drilling on present progressive, students usually supplied both the auxiliary be and the -ing ending (for example, ‘He’s playing ball’). However, they also produced one or more of the morphemes in places where they did not belong (‘He’s want a cookie’). The same forms were produced with considerably less accuracy in obligatory contexts when they were no longer being practised in class and when the third person singular simple present -s was being drilled instead. At this point, many students appeared to revert to what looked like a developmentally earlier stage, using no tense marking at all (for example, ‘He play ball’). These findings provided evidence that an almost exclusive focus on accuracy and practice of particular grammatical forms does not mean that learners will be able to use the forms correctly outside the classroom drill setting, nor that they will continue to use them correctly once other forms are introduced. Not surprisingly, this instruction, that depended on repetition and drill of decontextualized sentences, did not seem to favour the development of comprehension, fluency, or communicative abilities either.

MSB: Isn't there something of this sort in Nietzsche's view of Jesus, who, in The Antichrist, appears as a sort of idiot? RG: Nietzsche wanted to separate Christ from Christianity. He's not the only thinker who's wanted to do this. But against the view of Christ as naïve and unsophisticated, let me put the passage in Matthew I referred to earlier, where Jesus says, “You build the tombs of the prophets…, and you say, ‘If we had lived in the days of our ancestors, we would not have joined them in shedding the prophets' blood’” (Matthew 23:29–30). Here Christ is denouncing the mimetic repetition of the past—the mimetic mechanism by which sons imagine they are better than their fathers, imagine that they do not traffic in violence. The same mechanism still operates today. It must be true that the Jews built false tombs for the prophets. This passage couldn't have been added to the Gospels. It couldn't have been invented by Matthew. Its psychological power is extraordinary! A naïve person couldn't possibly have said such a thing. Neither Myshkin nor Stavrogin could have said such a thing. MSB: In contrast to the dominant perspective in philosophy and the human sciences today, could your method fairly be characterized as “rational realism”? RG: Perhaps, but I have no certainty on the level of method and I have no philosophy. In a way, I don't understand the imperatives, the prohibitions of philosophy—for example, the rejection of reality we see today. Or, rather, I do understand them, but wanting to jettison emotion and personal involvement I find incomprehensible.

As early as 1212 their craft had been subject to building regulations that required, for example, that roofs should be covered with non-flammable materials such as stone or tiles, not thatch, and that privies had to be sited well within the plot boundary. Judging by the repetition of these rules over the years, they don’t appear to have been strictly observed.

Poetry and Genre The hallmark of rhetoric in ancient Near Eastern literature is repetition; in poetry, this takes the form of what scholars call “parallelism.” Frequently, the first line of a verse is echoed in some way by the second line. The second line might repeat the substance of the first line with slightly different emphasis, or perhaps the second line amplifies the first line in some fashion, such as drawing a logical conclusion, illustrating or intensifying the thought. At times the point of the first line is reinforced by a contrast in the second line. Occasionally, more than two lines are parallel. Each of these features, frequently observed in Biblical psalms, is represented in songs from Egypt, Mesopotamia and Ugarit. Unlike English poetry, which often depends on rhyme for its effect, these ancient cultures attained impact on listeners and readers with creative repetition. Psalms come in several standard subgenres, each with standard formal elements. Praise psalms can be either individual or corporate. Over a third of the psalms in the Psalter are praise psalms. Corporate psalms typically begin with an imperative call to praise (e.g., “Shout for joy to the LORD” [Ps 100:1]) and describe all the good things the Lord has done. Individual praise often begins with a proclamation of intent to praise (e.g., “I will praise you, LORD” [Ps 138:1]) and declare what God has done in a particular situation in the psalmist’s life. Mesopotamian and Egyptian hymns generally focus on descriptive praise, often moving from praise to petition. Examples of the proclamation format can be seen in the Mesopotamian wisdom composition, Ludlul bel nemeqi. The title is the first line of the piece, which is translated “I will praise the lord of wisdom.” As in the individual praise psalms, this Mesopotamian worshiper of Marduk reports about a problem that he had and reports how his god brought him deliverance. Lament psalms may be personal statements of despair (e.g., Ps 22:1–21, dirges following the death of an important person (cf. David’s elegy for Saul in 2Sa 1:17–27) or communal cries in times of crisis (e.g., Ps 137). The most famous lament form from ancient Mesopotamia is the “Lament Over the Destruction of Ur,” which commemorates the capture of the city in 2004 BC by the Elamite king Kindattu. For more information on this latter category, see the article “Neo-Sumerian Laments.” In the book of Psalms, more than a third of the psalms are laments, mostly by an individual. The most common complaints concern sickness and oppression by enemies. The lament literature of Mesopotamia is comprised of a number of different subgenres described by various technical terms. Some of these subgenres overlap with Biblical categories, but most of the Mesopotamian pieces are associated with incantations (magical rites being performed to try to rid the person of the problem). Nevertheless, the petitions that accompany lament in the Bible are very similar to those found in prayers from the ancient Near East. They include requests for guidance, protection, favor, attention from the deity, deliverance from crisis, intervention, reconciliation, healing and long life. Prayers to deities preserved

MUSCULAR STRENGTH: Your ability to exert a force through a given distance. Muscular strength can be determined by the difficulty of an exercise that you are able to perform for a single repetition. For example, if Jane, with maximal effort, can perform one Classic Push Up and Tarzan can perform a Handstand Push Up, then Tarzan has greater muscular strength.

The human aesthetic response includes an affinity for patterns in which regularity and order are combined with variation and repetition. The simple geometries we find in nature are perhaps at their most concentrated and compelling in the beauty of a flower’s form. Wildflowers, for example, commonly have five petals arranged in pentagonal symmetry. But no matter how elaborate or simple, the structure of any flower displays proportion, balance, and harmony, and we respond to this much as we respond to rhythm and harmony in music. This reaction may be linked to Zeki’s findings on mathematical beauty, for in the evolution of human culture, botanical patterning must surely have played a part in awakening the human mind to the possibilities of abstract beauty and mathematical form. Flowers

For example, what should you do when the person seems stuck on repeating a word, activity, or sentence over and over again? Repetition is common in the disease's later stages. The person is searching for familiarity and comfort as the brain continues its malicious march forward in decline. One of the ways to respond in addition to being calm and patient is to engage the person in an activity to break the pattern of repetition.

ChiroCynergy - Dr. Matthew Bradshaw | Active Release Technique (A.R.T.) in Leland, NC What exactly is Active Release Technique (A.R.T.)? ART is a patented, state-of-the-art, soft tissue management system developed by Dr. Michael Leahy (an Air Force engineer/chiropractor) that treats problems occurring with: - Muscles - Tendons - Ligaments - Fascia - Nerves Injuries to these tissues can occur in 3 different ways: Acute trauma injury – a sprained ankle playing racquetball is a great example of this type of injury. Compression injury – an example of a compression injury would be back stiffness and pain and/or numbness down the leg (sciatica) caused by sitting behind a computer frequently and for long periods of time. Sitting causes reduced oxygen flow to the tissues, which in turn causes the numbness and/or pain. Overuse injuries – frequently seen in people whose jobs involve typing all day. The repetitive motion can produce wrist and hand pain (i.e. carpal tall syndrome) due to the accumulation of small tears in the tissues. Each of these changes causes your body to produce tough, dense scar tissue in the affected area. This scar tissue binds up and ties down tissues that need to move freely. As scar tissue builds up: Muscles become shorter and weaker. Tension on tendons causes tendonitis. Nerves can become trapped. This can result in reduced ranges of motion, loss of strength, and pain. With trapped nerves, you may also feel tingling, numbness, shooting pains, burning sensations, weakness, muscle atrophy and circulatory changes. Even when most doctors say medications or surgery is the only answer, ART may still be able to resolve the symptoms and put you back on the field or back to work and into your best game. ChiroCynergy can help! We offer Active Release Technique (A.R.T.) in Leland, NC. Call us: (910) 368-1528 #chiropractor_Leland_nc #best_chiropractor_Leland_nc #chiropractor_near_Leland_nc #chiropractic_in_Leland_nc #best_chiropractor_in_Leland_nc #chiropractic_near_me #chiropractor_near_me #family_chiropractor_in_Leland_nc #female_chiropractors_in_Leland_nc #physical_therapy_in_Leland_nc #sports_chiropractor_in_Leland_nc #pregnancy_chiropractor_in_Leland_nc #sciatica_chiropractor_in_Leland_nc #car_accident_chiropractor_in_Leland_nc #Active_Release_Technique_in_Leland_nc #Cold_Laser_Therapy_in_Leland_nc #Spinal_Decompression_in_Leland_nc

In some cases, the difference between a model and the real world is literally a matter of life and death. In the military and in law enforcement, for example, repetitive, rote training is considered a key means for instilling line-of-fire skills. The goal is to drill certain motions and tactics to the point that they become totally automatic. But when overfitting creeps in, it can prove disastrous. There are stories of police officers who find themselves, for instance, taking time out during a gunfight to put their spent casings in their

Automatic thoughts occur because the subconscious mind stores information that is meant to protect you. However, it also stores negative associations better than positive ones because it acts as a safety mechanism. Although this is effective from an evolutionary standpoint, it unfortunately perpetuates a lot of anxious and hopeless thoughts. Also keep in mind that since the subconscious mind is programmed through repetition and emotion, the more we perpetuate beliefs, the more deeply ingrained they become over time. So, how do we identify automatic thoughts and the core triggers that created them? Well, the brain is always looking for information to support what it believes. This is called supportive evidence. Supportive evidence is the information that the brain picks out of its environment to reinforce its existing thoughts. In the context of reprogramming your subconscious, this is a negative practice. An example of this may occur if Connor were to go to a work party—remember that he believes that he is fundamentally unworthy of emotional connection. When he walks in, his automatic thoughts include “No one likes me, and no one wants me here.” The brain then begins to look for supportive evidence: Someone frowning in conversation while looking in his direction, to Connor, means that they hate him and want him to leave. With Suneel, supportive evidence may occur when Suneel makes grammatical corrections in the project they’re working on together. To Connor, this may again reinforce that Suneel is trying to undermine him. A powerful aspect of supportive evidence to consider is that it occurs every day and everywhere in our lives. Our mind is constantly looking for supportive evidence of what our subconscious believes. When the subconscious stores fundamentally painful beliefs, they become projected onto our reality everywhere we look. Therefore, it is essential to begin looking for contradictory evidence for our core wounds to reprogram our subconscious and heal our everyday perspectives. Contradictory evidence is information that disproves existing beliefs. Since memory is colored by emotion, finding contradictory evidence in our past and present and pairing it with the emotions associated with that experience allows us to begin reprogramming our subconscious. Essentially, finding proof of the opposite helps to equilibrate our subconscious, and from there, it can be taught new and updated beliefs.

That attachment styles can vary based on type—for example, friendship or a romantic relationship. 2. That how a person behaves in one relationship—for example, with one specific friend—can spread to how they behave in other relationships of that same type—such as with other friends. This concept is important because it truly demonstrates the ability of the subconscious to store and replay beliefs based on repetition and emotion. Now that you understand the fluidity of attachment styles and why they lie along a spectrum, you can begin to discover your dominant attachment style in different areas of your life. Consider how you act and feel in your relationships, whether they are romantic, platonic, or familial. Examine the ratio of activating to deactivating strategies in your thoughts and behaviors. Recall that activating strategies are decisions that are made based on prior information and experiences. Deactivating strategies are actions that drive self-reliance and deny attachment needs altogether, pushing others away. If you have relatively more activating strategies, you may have a greater fear of abandonment and be on the Anxious side of the spectrum. More deactivating strategies may indicate a subconscious belief around complete autonomy, placing you more on the Dismissive-Avoidant side of the attachment scale. Keep in mind that this tool should be used in romantic relationships after the honeymoon phase is over, a phase that occurs during the first two years of the relationship. During the honeymoon phase, your brain has higher levels of dopamine in the caudate nucleus and ventral tegmental regions, according to Scientific American. These areas of the brain are responsible for, respectively, learning and memory and emotional processing. Consequently, your attachment style may be unclear to you in the early phases of your romantic relationship since your emotions, memory, and hormone regulation are atypical. Our experiences can also dramatically alter our attachment style. For example, if Sophie were to partake in certain forms of therapy and practices such as recurrent meditation, she may be able to better understand and re-equilibrate her subconscious beliefs. According to Science Daily, since meditation induces theta brain waves and activates areas of the frontal lobe associated with emotional regulation, Sophie could eventually bring herself into a more Secure attachment space without the help of a Secure partner. However, although it is common to express different attachment styles in different areas of life, the type of attachment you have in relationships ultimately tends to be the attachment style that you associate with the type of relationship. For example, you can be Dismissive-Avoidant in familial relationships because you experienced emotional neglect from parental figures, but you could also be Fearful-Avoidant in romantic relationships due to domestic abuse that has occurred. This illustrates that major events such as betrayal, loss, or abuse can alter our attachment style in different chapters of life, but that ultimately attachment styles are fluid and often dependent on the kind of relationships we are in. We tend to have a primary attachment style, most associated with how we show up in romantic relationships, that plays a large role in our personality structure. This essentially dictates how we give and receive love and what our subconscious expectations are of others.

To perceive Van Gogh’s painting Irises—from which the illustration that begins this chapter is derived—is, for example, to gaze through a window back into the eternity that our perceptions once revealed, so that we can remember how awe inspiring and miraculous the world really is, under the mundane familiarity to which we have reduced it. To share in the artist’s perception reunites us with the source of inspiration that can rekindle our delight in the world, even if the drudgery and repetition of daily life has reduced what we see to the narrowest and most pragmatic of visions.

To understand the social meaning of the prison today within the context of a developing prison industrial complex means that punishment has to be conceptually severed from its seemingly indissoluble link with crime. How often do we encounter the phrase "crime and punishment"? To what extent has the perpetual repetition of the phrase "crime and punishment" in literature, as titles of television shows, both fictional and documentary, and in everyday conversation made it extremely difficult to think about punishment beyond this connection? How have these portrayals located the prison in a causal relation to crime as a natural, neces-sary, and permanent effect, thus inhibiting serious debates about the viability of the prison today? The notion of a prison industrial complex insists on understandings of the punishment process that take into account economic and political structures and ideologies, rather than focusing myopically on individual criminal conduct and efforts to "curb crime." The fact, for example, that many corporations with global markets now rely on prisons as an important source of profit helps us to understand the rapidity with which prisons began to proliferate precisely at a time when official studies indicated that the crime rate was falling. The notion of a prison industrial complex also insists that the racialization of prison populations--and this is not only true of the United States, but of Europe, South America, and Australia as well--is not an incidental feature. Thus, critiques of the prison industrial complex undertaken by abolitionist activists and scholars are very much linked to critiques of the global persistence of racism. Antiracist and other social justice movements are incomplete with attention to the politics of imprisonment.

He proposed that, apart from and even surpassing the rule that we are governed in our actions by pleasure, there is a parallel urge to dispel life energy and thus tension—and that this drive can be found at the root of war neuroses and the neurotic’s compulsion to repeat unpleasant situations. Specifically, he called this a “death drive,” or thanatos. Thus, beyond pleasure lay the even more extreme reward of oblivion.13 Although intriguing, Freud’s idea of an instinctive urge toward negation or annihilation seemed paradoxical, and never really caught on … except as it was reformulated by the French psychoanalyst Jacques Lacan in the late 1950s. Lacan’s French had an advantage that Freud’s German lacked, specifically the word jouissance, meaning painful pleasure or pleasurable pain—literally something “beyond pleasure” that takes over and drives a neurotic or someone who has been traumatized. The simplistic examples commonly given of jouissance include an orgasm so extreme that it causes agony, or the erotic pleasures of sadomasochistic acts. But a better analogy would be addiction, the compulsion to repeat an act (taking a drug, for instance) that cannot be resisted yet no longer gives much pleasure because it is more about the temporary dissipation or release of unpleasure.14 There is no equivalent word in English either. In reference to Lacan, jouissance is usually translated as “enjoyment,” but it needs to be understood that there may be something deeply ambivalent or even repellent about this particular kind of enjoyment. It is an enjoyment we do not want, a weird mix of excitement and pain, reward and regret. The concept of jouissance, as the underlying energy driving human compulsions, including pathological compulsions and obsessions treated in psychotherapy, became so central for Lacan that late in his career he made the provocative statement that jouissance is the “only substance” psychoanalysis deals with.15 Lacan might better have said “force” and not substance. Later Lacanian thinkers have likened jouissance to the warping of space in a gravitational field. The contradiction between conscious aversion and unconscious reward bends our symbolic-imaginary spacetime, causing the strange tail-chasing, repetitive “orbiting” behavior of all neuroses and obsessional behavior, and on some level all behavior.

Charlie's redundancy in expressions and examples is purposeful: for the kind of deep "fluency" he advocates, he knows that repetition is the heart of instruction.A

Take for instance a phenomenon called frustrated spontaneous emission. It sounds like an embarrassing sexual complaint that psychotherapy might help with. In fact, it involves the decay of radioactive particles, which ordinarily takes place at a predictably random rate. The exception, however, is when radioactive material is placed in an environment that cannot absorb the photons that are emitted by decay. In that case, decay ceases—the atoms become “frustrated.” How do these atoms “know” to stop decaying until conditions are suitable? According to Wharton, the unpredictable decay of radioactive particles may be determined in part by whatever receives their emitted photons in the future.20 Decay may not really be random at all, in other words. Another quantum mystery that arguably becomes less mysterious in a retrocausal world is the quantum Zeno effect. Usually, the results of measurements are unpredictable—again according to the famous uncertainty believed to govern the quantum kingdom—but there is a loophole. Persistent, rapid probing of reality by repeating the same measurement over and over produces repetition of the same “answer” from the physical world, almost as if it is “stopping time” in some sense (hence the name of the effect, which refers to Zeno’s paradoxes like an arrow that must first get halfway to its target, and then halfway from there, and so on, and thus is never able to reach the target at all).21 If the measurement itself is somehow influencing a particle retrocausally, then repeating the same measurement in the same conditions may effectively be influencing the measured particles the same way in their past, thereby producing the consistent behavior. Retrocausation may also be at the basis of a long-known but, again, hitherto unsatisfyingly explained quirk of light’s behavior: Fermat’s principle of least time. Light always takes the fastest possible path to its destination, which means taking the shortest available path through different media like water or glass. It is the rule that accounts for the refraction of light through lenses, and the reason why an object underwater appears displaced from its true location.22 It is yet another example of a creature in the quantum bestiary that makes little sense unless photons somehow “know” where they are going in order to take the most efficient possible route to get there. If the photon’s angle of deflection when entering a refractive medium is somehow determined by its destination, Fermat’s principle would make much more sense. (We will return to Fermat’s principle later in this book; it plays an important role in Ted Chiang’s short story, “Story of Your Life,” the basis for the wonderful precognition movie Arrival.) And retrocausation could also offer new ways of looking at the double-slit experiment and its myriad variants.

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.

Weak argument: talk loudly.' Winston Churchill's famous marginal note is a classic example of a meta-equation. More precisely, it is a reminder of the basic principle of total valency: both halves of any equation strive toward self-repetition. In this respect, an equation is the ideal image of any reflection. Mimesis is tautological, and tautology as a universal phenomenon has its equivalent not only in mathematics but also in art; if in mathematics it takes form in an equation, then its ideal genre equivalent lies the riddle (the equation is the rationalization of a riddle, and detective fiction is its dramatization). As it grows into 'higher' genres, the riddle preserves its principle: two equal sides with unknowns, in which the sides demonstrate that they are identical. A riddle is a game. The process of solving it essentially boils down to proving the obvious; one knows from the start that the meanings of the two functions given are equal. This transforms the whole process into a sort of intellectual ostensibility.

The argument is instead that it rewarded with economic and hence reproductive success a certain repertoire of skills and dispositions that were very different from those of the pre-agrarian world, such as the ability to perform simple repetitive tasks hour after hour, day after day. There is nothing natural or harmonic, for example, in having a disposition to work even when all the basic needs of survival have been achieved.

Between the sixth and ninth centuries, the practice of public or ecclesial penance began to be replaced by a system of private penance that Celtic monks introduced throughout western Europe. Reconciliation back into the ranks of 'the faithful' had previously been granted only after completion of a public penance lasting many years. By contrast, in the system of private penance, after a penitent's confession (whereby the priest made a judgment and assigned an appropriate penance for the sins committed), reconciliation or absolution was given on the subsequent Holy Thursday or, by the year 1000, immediately. Harsh but shorter private penances, as listed in the penitential books (for example, a considerable repetition of prayers, interspersed with genuflections and long periods of kneeling with hands outstretched in imitation of Jesus on the cross), were now offered as substitutes for the earlier public penances that had taken years to complete. The commutation of penances lasting decades into penances of shorter duration ultimately generated a concern about dying without having fully 'satisfied for' the 'temporal punishment due to sin' in this life, and thereby the fear of being consigned to 'purgatory.' As a result, the offering of Masses for the dead, for a stipend, increased and the granting of indulgences expanded.  Indulgences came from the practice of commuting penances, wherein certain prayers or pious practices were substituted for a longer period of penance in one's lifetime. For example, Pope John the Twenty-Second (1316-34) granted ten thousand days of indulgence to those who recited the prayer Hail Holy Face (Salve sancta facies) while looking at the image of Christ's face on the 'relic' cloth in St. Peter's Basilica. Technically, that pious practice, which also presupposed a pilgrimage to Rome, substituted for twenty-eight years of penance. ... The fifteenth century especially gave rise to the practice of applying such indulgences, or remissions of temporal penances, to souls in purgatory, even though there is no measurement of time beyond death. Pope Sixtus IV (1471-84), who expanded the practice of indulgences, explained that a 'plenary remission' simply offered the suffrage or intercession of the official prayers of the Church for the relaxation of the 'punishments' of the soul in purgatory: 'We, to whom the fullness of power has been given from on high, from the treasury of the universal Church, which consists of the merits of Christ and his saints committed to us, offer help and intercession to the souls in purgatory.' Unfortunately, in the popular mind, and in the exaggerations of some who preached the indulgences offered for a donation to a cause, such plenary remissions were too often misinterpreted as guarantees that souls would be immediately liberated into heaven. 

Although psychoanalysis recognizes that the past shapes both the present and the future, we have seen that an excessive faithfulness to the past can prevent us from gracefully entering the art of living. In this context, every new delight, every novel allegiance, induces us toward this art to the degree that it empowers us to develop a more discerning relationship to our past. This is not a matter of repressing the past, for as I previously indicated, this would merely convert what is traumatic about this past into symptoms and repetition compulsions. Rather, it is a way to go on with our lives without letting the ordeals of the past diminish our aptitude for aliveness in the present. Though the present is always imbued by the dissatisfactions and wounding aggressions of the past, we can learn to hold ourselves open to the myriad existential opportunities that emerge in the course of our ongoing process of fashioning a singular identity. We can, for example, feel deep sorrow or regret about past betrayals, abandonments, lost loves, or missed chances, yet still know how to welcome new loves and interpersonal alliances. Even if it is the case that the best we can accomplish at any given moment is to get one step closer to living the life that we want to live, we can activate our particular art of living to ensure that the step we take is a feisty one.

Realign the pelvis while standing The side that is tight will be taking a step forward, relative to your other leg. In a standing position, push down into the ground with both feet and, using the friction of the ground, pull the feet towards each other without moving them. For example, if it’s your right side that is the tightest iliacus, your right leg will have stepped forward, and, like scissors, your right leg will try to push backward while your left leg will try to move forward. There is no motion with this exercise, just pushing. Hold the push for two seconds, or one deep breath, and then relax. Repeat this push ten times. After those ten repetitions, your pelvis should be in better alignment. This version is not as good as lying down, but if you’re standing in line or at a concert it’s a great way to realign your pelvis and help relax the iliacus. In Sitting

The 7 Fundamentals of Personal Leadership 1. Learning. Read from books that will inspire you, strengthen your character, and remind you of the examples of the greatest leaders of our world. Also, listen to audio books on subjects ranging from business excellence, team building, and innovation to wellness, relationships, and personal motivation. 2. Affirmations. One of the single best ways to rescript limiting beliefs and failure programs within your mind is through the consistent repetition of positive statements about the leader you want to become and the achievements you commit to create. For example,

Occasionally it is not the language, but the structure of the sentences, which is so inventive. A classic example is the way he finds a means to express the mesmeric effect created by wader flocks on tidal mud and also their random, chaotic shapelessness. The faint, insistent sadness of grey plover calling. Turnstones and dunlin rising. Twenty greenshank calling, flying high; grey and white as gulls, as sky. Bar-tailed godwits flying with curlew, with knot, with plover; seldom alone; seldom settling; snuffling eccentrics; long-nosed, loud-calling sea-rejoicers; their call a snorting, sneezing, mewing, spitting bark. Their thin upcurved bills turn, their heads turn, their shoulders and whole bodies turn, their wings waggle. They flourish their rococo flight above the surging water. As the passage demonstrates, Baker was never afraid of brevity, repetition or stating the obvious. One of my favourite sentences in The Peregrine is, ‘Nothing happened.

Psychoanalysis could be argued to be a practice of negotiating the inevitable tension between being a subject (being subjected to the symbolic order) and being a unique individual (having a singular identity that somehow surpasses the parameters of that order). We are of course always both at once, but it is only as individuals that we feel fully engaged in our lives. What I have tried to demonstrate is that, in Lacanian terms, the more we are able to liberate ourselves from the spell of fantasies—the more we are able to accept lack as constitutive of our identity—the better our chances for singularity. The act of disbanding fantasies—and of developing a degree of self-reflexivity with regard to the Other—empowers us to move from unconscious (passive) repetition of inert existential patterns to a more poetic and imaginative (active) connection with the world; it allows us to transition from unconscious fantasies that encumber our existence to the kinds of life-enriching (imaginative) fantasies that I previously linked to psychic aliveness. Strangely enough, although the Other does not possess answers to our life-defining questions, the significatory resources that the Other makes available to us enable us to devise the kinds of answers that we can—always tentatively and provisionally—live with. One could in fact say that the process of becoming a person, from a distinctively Lacanian point of view, is first and foremost a matter of knowing that even though the question of the “sovereign good” is from the outset closed, questions that sustain us as singular creatures—questions pertaining to desire, creativity, and the passion of self-actualization, for example—are ones that can only be closed by our own (non)actions.

The process of objectifying the world through the primordial intuition of "repetition in time" and "following in time" gains in generality by the construction of mathematics from the same primordial intuition, without reference to direct applicability. In this way man has a ready-made supply of unreal causal sequences at his disposal, just waiting for an opportunity to be projected into reality. One should bear in mind that in mathematical systems with no time coordinate, all relations in practical applications clearly become causal relations in time; e.g. Euclidean geometry when applied to reality shows a causal connection between the results of different measurements made by means of the group of rigid bodies. Needless to say, in the application of a mathematical system, in general, only a fraction of the elements and substructures finds their correspondence in reality; the remainder plays the role of and unreal "physical hypothesis." Similarly, even with a limited development of method, the observed sequences no longer consist exclusively of phenomena evoked by man himself (acts without any direct instinctive aim, but carried out solely to complete the causal system into a more manageable one). The simplest example is the sound image (or written symbol) of number as a result of counting, or the sound image (or written symbol) of number as a result of measuring (this example shows how infinitely many causal sequences can be brought together under the viewpoint of one single law of causality on the basis of a mapping the numbers through mathematical induction.)

For example, here’s an excerpt from my article, “How Do Some People Succeed So Quickly? They Approach Life Like This.” Every single moment, of every single day, you are “practicing” something. If you don’t floss in the morning, you’re practicing not-flossing. If you choose to eat quinoa and veggies instead of Frosted Flakes, you’re practicing eating for fuel instead of eating for enjoyment. If you yell at your significant other, you’re practicing a lack of self-control. If you watch TV instead of working on your book, you’re practicing postponing your dream of becoming a novelist. The moment you start to see the world this way, you start to realize that every single moment, of every single day, you are practicing something. And how aware you are of whatever it is you’re practicing dictates how consciously (or unconsciously) you move toward or away from where it is you actually want to be: whether that’s a destination, a physical place, or an emotional state. Here, I am combining the 1/1/1/1 structure with repetition to give a reader plenty of actionable examples without forcing them to read through paragraphs of prose. I’m only giving them what they absolutely need—and then once I’ve given them a handful of examples, I follow up with a longer, more descriptive paragraph (alternating rhythms).

Rapid learning strategies often utilize multiple techniques to address complex problems or achieve overarching goals. Applied across diverse contexts, these strategies are designed for long-term success and extended periods. Examples include active learning, spaced repetition, visualization, interleaved practice, and metacognition.

Mark, at dinner, said he’d been re-reading “Anna Karenina”. Found it good, as novels go. But complained of the profound untruthfulness of even the best imaginative literature. And he began to catalogue its omissions. Almost total neglect of those small physiological events that decide whether day-to-day living shall have a pleasant or unpleasant tone. Excretion, for example, with its power to make or mar the day. Digestion. And, for the heroines of novel and drama, menstruation. Then the small illnesses—catarrh, rheumatism, headache, eyestrain. The chronic physical disabilities—ramifying out (as in the case of deformity or impotence) into luxuriant insanities. And conversely the sudden accessions, from unknown visceral and muscular sources, of more than ordinary health. No mention, next, of the part played by mere sensations in producing happiness. Hot bath, for example, taste of bacon, feel of fur, smell of freesias. In life, an empty cigarette-case may cause more distress than the absence of a lover; never in books. Almost equally complete omission of the small distractions that fill the greater part of human lives. Reading the papers; looking into shops; exchanging gossip; with all the varieties of day-dreaming, from lying in bed, imagining what one would do if one had the right lover, income, face, social position, to sitting at the picture palace passively accepting ready-made day-dreams from Hollywood Lying by omission turns inevitably into positive lying. The implications of literature are that human beings are controlled, if not by reason, at least by comprehensible, well-organized, avowable sentiments. Whereas the facts are quite different. Sometimes the sentiments come in, sometimes they don’t. All for love, or the world well lost; but love may be the title of nobility given to an inordinate liking for a particular person’s smell or texture, a lunatic desire for the repetition of a sensation produced by some particular dexterity. Or consider those cases (seldom published, but how numerous, as anyone in a position to know can tell!), those cases of the eminent statesmen, churchmen, lawyers, captains of industry—seemingly so sane, demonstrably so intelligent, publicly so high-principled; but, in private, under irresistible compulsion towards brandy, towards young men, towards little girls in trains, towards exhibitionism, towards gambling or hoarding, towards bullying, towards being whipped, towards all the innumerable, crazy perversions of the lust for money and power and position on the one hand, for sexual pleasure on the other. Mere tics and tropisms, lunatic and unavowable cravings—these play as much part in human life as the organized and recognized sentiments. And imaginative literature suppresses the fact. Propagates an enormous lie about the nature of men and women.

By contrast, the first determination of the exact amino-acid sequence of a protein by Sanger”—the sequencing of bovine insulin between 1949 and 1955—“was absolutely essential. One could not even have begun to think seriously about the genetic code until it had been revealed, to begin with, that a protein is beyond the shadow of doubt a polypeptide in which the amino-acid residues really are arranged in a definite, constant, genetically determined sequence—and yet a sequence with no rule by which it determined itself. So that therefore it had to have a code—that is, complete instructions expressed in some manner—to tell it how to exist, you see. Suppose that instead Sanger had found—and that’s what many biochemists would have guessed, in those days, that he would find—that there were general rules of assembly, that a polypeptide was made of a repetitive sequence of amino acids, for example lysine, aspartic acid, glutamine, threonine, repeated however many times. Then that would have been a chemical rule”—of the kind that governs the assembly of sugars into monotonous polysaccharides, for example—“and so you didn’t need a genetic code. Or you needed only a partial code. But Sanger’s discovery, since it revealed a sequence that had no rule, where—” The sequence was full of information, I said, nowhere redundant, no part of it predictable from other parts. “Exactly,” Monod said. “And so to explain the presence of all that information in the protein, you absolutely needed the code.

new behaviours are an attempt to take control of the elements of their lives that they can. Changing hairstyles, getting tattoos, drinking alcohol, smoking and taking drugs are all ways of trying to change the state they are in. Increased anger, crying or unreasonable reactions can all be ways of trying to exert some power, to prove to themselves that they still have agency over themselves and their life. Repetitive behaviours are another form of control. Maybe your child has started a new routine? Whether it’s having to do certain things before they leave the house, like making their bed or wearing a certain top, or seemingly positive behaviours, such as extra studying or a strict fitness regimen, this could be an example of trying to take control and gain some certainty.

Ghosts are free spirits who can interact with their surroundings, whilst revenants can best be described as a repetition of a certain image, like a broken projector. Revenants relive events which have taken place in reality, often in dramatic circumstances. This includes murder for example. Other more everyday revenants have also been observed, such as a housewife floating outside of a second-floor window at a country house where there was once a balcony. Revenants always have a strong emotional connection to the place or building where they are seen. Ghosts on the other hand, are more concerned with contacting those who see them.

C18: A child is autistic or has Asperger's syndrome. Should we use one language only with the child? Children diagnosed with a specific autism spectrum disorder have a greater or lesser degree of impairment in language and communication skills, as well as repetitive or restrictive patterns of thought and behaviour, with delays in social and emotional development. Such children use language in restricted ways, expecting much consistency in language and communication, and are less likely to learn through language. However, such children may experience the social and cultural benefits of bilingualism when living in a dual language environment. For example, such children may understand and speak two languages of the local community at their own level. Like many parents of children with language impairment, bilingualism was frequently blamed by teachers and other professionals for the early signs of Asperger's, and a move to monolingualism was frequently regarded as an essential relief from the challenges. There is almost no research on autism and bilingualism or on Asperger's syndrome and bilingualism. However, a study by Susan Rubinyi of her son, who has Asperger's syndrome, provides insights. Someone with the challenge of Asperger's also has gifts and exceptional talents, including in language. Her son, Ben, became bilingual in English and French using the one parent–one language approach (OPOL). Susan Rubinyi sees definite advantages for a child who has challenges with flexibility and understanding the existence of different perspectives. Merely the fact that there are two different ways to describe the same object or concept in each language, enlarges the perception of the possible. Since a bilingual learns culture as well as language, the child sees alternative ways of approaching multiple areas of life (eating, recreation, transportation etc.) (p. 20). She argues that, because of bilingualism, her son's brain had a chance to partly rewire itself even before Asperger's syndrome became obvious. Also, the intense focus of Asperger's meant that Ben absorbed vocabulary at a very fast rate, with almost perfect native speaker intonation. Further Reading: Rubinyi, S. (2006) Natural Genius: The Gifts of Asperger's Syndrome . Philadelphia & London: Jessica Kingsley Publishers.

As we just discussed, reminders provide a good example of the relative tradeoffs between knowledge in the world versus in the head. Knowledge in the world is accessible. It is self-reminding. It is always there, waiting to be seen, waiting to be used. That is why we structure our offices and our places of work so carefully. We put piles of papers where they can be seen, or if we like a clean desk, we put them in standardized locations and teach ourselves (knowledge in the head) to look in these standard places routinely. We use clocks and calendars and notes. Knowledge in the mind is ephemeral: here now, gone later. We can’t count on something being present in mind at any particular time, unless it is triggered by some external event or unless we deliberately keep it in mind through constant repetition (which then prevents us from having other conscious thoughts). Out of sight, out of mind.

Matthew 6:7: “And when you are praying, do not use meaningless repetition, as the Gentiles do, for they suppose that they will be heard for their many words.

Wilderness leaders need to understand that there are varying normal responses to a crisis. Until there is time to regroup, behaviors may seem unusual when, in truth, they should be expected. Some behaviors that may emerge in the face of a crisis include: 1. Regression. Many grown people revert to an earlier stage of development. The theory is that, since their parents used to care for them as children, someone else may care for them now if they behave in a childlike manner. In particular, tantrums used to be very effective. Tantrum-like or very dependent behavior is not unusual. 2. Depression. Closing into one’s inner world is another common response to crisis. This is where some people find the sources of strength to cope with an emergency. This is characterized as a shutdown effect: fetal positioning, slumped shoulders, downcast eyes, arms crossed over the chest, and unwillingness or difficulty in communicating. 3. Aggression. Some people lash out, physically or emotionally, at threats, including the vague threat of an emergency. High adrenaline levels may intensify the response, and so may the feelings of frustration, anger, and fear that commonly surround unexpected circumstances. This response is characterized by explosive body language, including swinging fists and jumping up and down. What one should do about the various behaviors that surface during a crisis depends somewhat on the individual circumstances. As a general rule, open communication, acknowledgement of the emotional impact of the event, and a healthy dose of patience and tolerance can go far during resolution of the situation. Some basic procedures to consider in crisis management might include the following: 1. Engage the patient in a calm, rational discussion. You can start the patient down the trail that leads through the crisis. 2. Identify the specific concerns about which the patient is stressed. You both need to be talking about the same problems. 3. Provide realistic and optimistic feedback. You can help the patient return to objective thinking. 4. Involve the patient in solving the problem. You can help the patient and/or the patient can help you choose and implement a plan of action. Someone who completely loses control needs time to settle down to become an asset to the situation. Breaking through to someone who has lost control can be a challenge. Try repetitive persistence, a technique developed for telephone interrogation by emergency services dispatchers. Remain calm, but firm. Choose a positive statement that includes the person’s name, such as, “Todd, we can help once you calm down.” (An example of a negative statement would be, “Todd, we can’t help unless you settle down.”) Persistently repeat the statement with the same words in the same tone of voice. The irresistible force (you) will eventually overwhelm the immovable object (the out-of-control person). Surprisingly few repetitions are usually needed to get through to the patient, as long as the tone of voice remains calm. Letting frustration or other emotions creep into the tone of voice, or changing the message, can ruin the entire effort. Over time, the overwhelming responses that generated the reaction may occasionally resurface. This is normal. Without being judgmental or impatient, regain control through repetitive persistence. A crisis may bring out a humorous side (sometimes appropriately, sometimes not) among the group. When you wish to release the intensity surrounding a situation or crisis, appropriate laughter is one of the best methods. It should also be noted that many people cope just fine with emergency situations and unexpected circumstances. They are a source of strength and an example of model behavior for the others.

Here are some examples: DON’T DO THIS! DO THIS! Leader-follower Leader-leader Take control Give control Give orders Avoid giving orders When you give orders, be confident, unambiguous, and resolute When you do give orders, leave room for questioning Brief Certify Have meetings Have conversations Have a mentor-mentee program Have a mentor-mentor program Focus on technology Focus on people Think short-term Think long-term Want to be missed after you depart Want not to be missed after you depart Have high-repetition, low-quality training Have low-repetition, high-quality training Limit communications to terse, succinct, formal orders Augment orders with rich, contextual, informal communications Be questioning Be curious Make inefficient processes efficient Eliminate entire steps and processes that don’t add value Increase monitoring and inspection points Reduce monitoring and inspection points Protect information Pass information

An affirmation is a phrase that we can repeat constantly, and this repetition is meant to reprogram our mind; for example, we can use affirmations to change our negative habit into a positive habit.

It is relatively easy to admit the widespread continuation of Stage One—the founding stage—of radical Right movements with some explicit or implicit link to fascism. Examples have existed since World War II in every industrial, urbanized society with mass politics. Stage Two, however, where such movements become rooted in political systems as significant players and the bearers of important interests, imposes a much more stringent historical test. The test does not require us, however, to find exact replicas of the rhetoric, the programs, or the aesthetic preferences of the first fascist movements of the 1920s. The historic fascisms were shaped by the political space into which they grew, and by the alliances that were essential for growth into Stages Two or Three, and new versions will be similarly affected. Carbon copies of classical fascism have usually seemed too exotic or too shocking since 1945 to win allies. The skinheads, for example, would become functional equivalents of Hitler’s SA and Mussolini’s squadristi only if they aroused support instead of revulsion. If important elements of the conservative elite begin to cultivate or even tolerate them as weapons against some internal enemy, such as immigrants, we are approaching Stage Two. By every evidence, Stage Two has been reached since 1945, if at all, at least outside the areas once controlled by the Soviet Union, only by radical Right movements and parties that have taken pains to “normalize” themselves into outwardly moderate parties distinguishable from the center Right only by their tolerance for some awkward friends and occasional verbal excesses. In the unstable new world created by the demise of Soviet communism, however, movements abound that sound all too much like fascism. If we understand the revival of an updated fascism as the appearance of some functional equivalent and not as an exact repetition, recurrence is possible. But we must understand it by an intelligent comparison of how it works and not by superficial attention to external symbols.

For example, exposure requires repetition. It is not enough to expose a person to a feared situation one time.

1. To learn and use three simple, easily understood concepts that must be used by any person for continuous success in any human activity. Herein lies the essence of this work. For the person who uses these three ingredients in combination in any specific activity cannot fail. • Inspiration to action: that which motivates you to act because you want to. • Know-how: the particular techniques and skills that consistently get results for you when applied. It is the proper application of knowledge. Know-how becomes habit through actual repetitive experience. • Activity knowledge: knowledge of the activity, service, product, methods, techniques, and skills with which you are particularly concerned. 2. To strive day by day to continue his education and thus expand his horizon. 3. To help himself become a better person and constantly strive to make his world better for himself and others. 4. To learn to develop the habit of recognizing, understanding, relating, assimilating, and using principles from his reading, the people he meets, and his everyday experiences. 5. To acquire financial wealth and business success, even though the spotlight is on the true riches of life. 6. To preserve and protect his inheritance as an American. 7. To feel, live, and act with a dynamic philosophy resulting from the action of striving to live up to the precepts of the religious teachings of his own church. 8. To seek and find the true riches of life. Again: A drop of ink makes thousands, perhaps millions, think. And a self-help book has changed the lives of countless thousands for the better. Take Fuller Duke, for example.

Allison Coudert has argued that Leibniz was almost certainly influenced by Jewish Kabbalah, with its own esoteric use of combinatorial procedures for exploring the mysteries of the Godhead through gematria and other arithmosophical theurgies.7 Despite the arcane sources of his inspiration, however, Leibniz was not alone among mainstream early modern philosophers in the quest for a “science of sciences,” nor was he alone among moderns in his quest for secret knowledge, as evidenced, for example, by Newton's vast writings on alchemy. Even Descartes, who argued for a rigid distinction between mind and matter, had insisted on their practical unity at the level of “the living.” As Deleuze puts it in his preface to Malfatti's work, “Beyond a psychology disincarnated in thought, and a physiology mineralized in matter,” even Descartes believed in the possibility of a unified field “where life is defined as knowledge of life, and knowledge as life of knowledge” (MSP, 143). This is the unity, Deleuze asserts, to which Malfatti's account of mathesis as a “true medicine” aspires. Deleuze explicitly refers to mathesis universalis at several key points in Difference and Repetition, particularly in connection with what he calls the “esoteric” history of the calculus (DR, 170). As Christian Kerslake has argued, Deleuze's reference here is not merely to obscure or unusual interpretations of mathematics, but to the decisive significance of Josef Hoëné-Wronski, a Polish French émigré who had elaborated a “messianism” of esoteric knowledge based on the idea that the calculus represented access to the total range of cosmic periodicities and rhythmic imbrications.8 The full implications

When editing begins it is on ‘large chunks’ – paragraphs or a series of related paragraphs perhaps – and their relationship to one another. She moves them around as a way of answering her structural questions. More specific editing processes are involved too, like those we saw in the example from Woolf’s work: deletion, insertion, and attention to repetition and abstraction

Another aspect of yoga has to do with our actions. Yoga therefore also means acting in such a way that all of our attention is directed toward the activity in which we are currently engaged. Suppose for example that while I am writing, one part of my mind is thinking about what I want to say while another part is thinking about something entirely different. The more I am focused on my writing, the greater my attentiveness to my action in this moment. The exact opposite might also occur: I might begin writing with great attention, but as I continue to write my attention begins to waver. I might begin to think about the plans I have for the day tomorrow, or what is cooking for dinner. It then appears as if I am acting with attentiveness, but really I am paying little attention to the task at hand. I am functioning, but I am not present. Yoga attempts to create a state in which we are always present—really present—in every action, in every moment. The advantage of attentiveness is that we perform each task better and at the same time are conscious of our actions. The possibility of making mistakes becomes correspondingly smaller the more our attention develops. When we are attentive to our actions we are not prisoners to our habits; we do not need to do something today simply because we did it yesterday. Instead there is the possibility of considering our actions fresh and so avoiding thoughtless repetition. Another

Relevance, Clarity, and Accuracy “Relevance” and “accuracy” refer to how well your ad copy matches what’s on your landing page. “Clarity” covers a wider variety of sins you’ll need to avoid, including:          Missing lines of text          Excessive spacing          “Extremely bad grammar” (This is Google’s exact wording, implying that they’ll allow a modicum of imperfect grammar.)          Generic call-to-action phrases (such as “click here” or “+1”).          Using characters for anything other than their intended or usual meaning. For example, the greater-than “>” symbol is fine if you’re using it to indicate that something actually is greater than something else. But you can’t use it as an arrow.          Words in all-capitals          Bad spelling          Repetition. For example, “Buy! Buy! Buy!” would be flagged as unacceptable. Follow the above guidelines when you build your ads and you’ll be fine 99 percent of the time. Still, be sure and visit the AdWords Policy Center page and review their directions. SYSTEMATICALLY

It’s compulsive but we actually find the painful repetition pleasurable.” He took another sip. “It doesn’t sound pleasurable.” “It’s how we self-soothe. How we maintain the illusion that we are in control of our lives. For example, you repeat ‘Pick up’ in hopes that the outcome each time will be different. And you are repeatedly embarrassed, are you not?” He waited for me to respond but I wouldn’t meet his eyes. “You are hoping to master the experience. The pain is what we know. It’s our barometer of reality. We never trust pleasure.” Every time Howard looked at me I felt bare.

Habituation is a form of nonassociative learning because it involves a single stimulus that has an innate or otherwise preexisting capacity to affect behavior. For example, a loud noise elicits a startle reflex the first time it occurs, but this ability weakens with repetition. Extinction,

Exquisitely sensitive to her infant’s nonverbal messages, the “good” mother empathically divines the needs of her baby with near clairvoyant accuracy, relying on her capacity to regressively revive in herself this early communication channel that, Spitz felt, is lost to most adults. She senses why her infant is crying, a mystery to others, and is able to respond correctly. Each accurate reading and satisfying intervention—picking him up, feeding him, jostling him, soothing him—becomes another interaction in the essential cycle of meaning-making. Spitz saw these repetitions as also helping the infant sort out feeling states into discernible, sequential categories with beginnings and endings (for example: I was upset, then I felt better), contributing to the laying down of memory traces of recognizable experience. Thus Spitz offered psychoanalysis a very different kind of developmental progression, adding to the unfolding psychosexual sequence of drive discharge (from oral to anal to phallic to oedipal) the increasing structuralization of ego capacities which emerge, in the first year of life, within crucial transformations in the relationship to the libidinal object.

Through repetition, you can start to alter the way you see yourself, thus changing your identity. The process is simple, yet powerful. It involves taking your list and stating your strengths out loud, using a full, strong tone with slightly louder volume than you would normally use in regular conversation. You firmly assert the strength in a way that links it to your identity. The most powerful and efficient way to do this is to use the phrase, “I am.” For example: • I am intelligent. • I am funny. • I am witty. • I am creative. • I am loving.

But if you look at where you are and it’s not exactly where you want to be, then ask yourself what it would look like for you to show up—in mind, body, and spirit—to what you are wanting to do. All you have to do is look around. Examples of people who show up every day are everywhere. Every athlete you admire, every businessperson you admire, every leader you admire shows up in ways you probably don’t even know. Because it’s not dramatic. There’s not a bunch of fanfare. Nobody gives you an award or a trophy for doing the work. It’s just commitment and repetition, a dedication to showing up and doing the same things, day after day.

automatically. What are the characteristics of your surroundings, and which of these are significant to you? Are there certain views across some lawns, over some factories, or down a street that you habitually look at? Do they elicit pleasure, revulsion, or depression? Or are you intrigued by more abstract responses, such as color relationships, repetitive patterns, or sequences of overlapping forms? What time of day is it? Or doesn’t that matter? (See fig. 14.) What is your viewpoint? Are you observing your subject from below some high cliffs, or are you standing on an elevated subway platform? Do you see ten miles of verdant farmland, a gas station, or a piece of newspaper caught between trash cans by the curb? How much of the view should you include? Here you have to employ another example of editing. To draw everything indiscriminately may be too complicated or too boring, or both. If you’re in doubt about where to set the limits of your composition, use an empty 35mm slide frame. By moving it around and holding it at varying distances from your eye, you can isolate the section of what you’re looking at that interests you the most.

SUCCESSFUL MUSCLE BUILDING: 7 TIPS FOR MORE MUSCLE MASS How does successful muscle building work? Today I have 7 tips for more muscle mass for you. In addition to the training itself, there are many other factors that determine success in building muscle. The more of the following points you take into account, the faster and more successfully you will be able to build muscle. THE RIGHT TRAINING PLAN No training plan is suitable for everyone. Find or create a training plan that matches your level and goals. For beginners, I recommend a full-body plan . The whole body is trained every time in 2-3 units per week. If you have been training longer and have some experience, I would recommend a 2 or 3 split. Every muscle group can be trained up to 2 times a week. I would fundamentally advise against a 4 or 5 split, but of course, there are also professionals for whom such a plan can make sense. CONTINUALLY GROW STRONGER The increase in strength is a very good indicator of successful muscle building. Try to train so that you slowly but surely get stronger. That doesn't mean that you have to move heavy weights every time you exercise. You can also improve your technique or do one more repetition here and there. It is only important that you make progress. PROPER NUTRITION You could easily write your own contribution to the muscle building diet. The most important thing is that you consume enough calories. Your body needs a slight excess of calories, i.e. more calories than it consumes. This is the only way you can gain weight and therefore also muscle mass. It is also important that you consume enough protein: approx. 2g protein per kilo of body weight. For example, if you weigh 80 KG, you should eat around 160g of protein a day. The remaining calories can then be consumed divided into fats and carbohydrates. The higher the quality of the food, the more strength you will have in training. ADEQUATE SLEEP FOR REGENERATION Your muscles grow in the resting phases and not during training. It is all the more important for the body that it receives sufficient regeneration and sleep. JUST FOCUS ON YOURSELF Everyone does it every now and then and compares himself with the other members in the gym. Especially when it comes to strength and muscle mass, it quickly becomes a competition who is stronger or wider. However, this way of thinking is dangerous because it leads you to overexert yourself. In these situations in particular, high spirits or even a little inattentiveness can quickly lead to an injury. Apart from injuries, you are not doing yourself a favor, because everyone is different and has different requirements. Do not try to compare yourself with other members, but concentrate on yourself and try to become better than before. DRINK ENOUGH Your body needs enough fluid and, above all, water to function properly. It is best to drink 1 liter per 20kg bodyweight . So if you weigh 80kg, you should drink about 4 liters a day. In addition to water, you can always drink unsweetened tea. This has a pleasant taste and you can drink it both warm and cold. Thus, your body is ideally supplied with liquid, which supports many important processes in your body. TAKE THE CREATINE SUPPLEMENT Creatine (or creatine written) can give you additional strength and volume in your muscles. Many studies have proven the effective effects of creatine. When you take creatine, the cellular energy level of your muscles improves, which increases your short-term performance, so you can train harder, increase your maximum strength and reduce cell damage during long endurance sessions. I recommend taking 5g a day. Either in a shake before or after training or immediately after getting up with a large glass of water. If you take these tips to heart, successful muscle building is almost guaranteed

Richie Norton December 31, 2019 MY PREDICTIONS FOR THIS NEW DECADE 20 years ago tonight I was in Brazil waiting to see if the world would end at midnight. #y2k I’m glad the computers figured out how to write the year 2000. Would’ve been hard to imagine 20 years ago all that has happened in my personal life, family life and the world at large. 1. For example, people could still walk onto airplanes — TSA didn’t even exist, Facebook wasn’t even a thought on Zucky’s mind. No Twitter. No youtube. No ig. No li. 2. 20 years ago was a different time. I predict the next 10 years will bring as much change or more than the last 10 years brought. 3. I mean - TikTok taking over the world...a straight up Chinese company dominating American socials? Amazing. We will see more of this. It will happen in pockets where kids want to buck the boomers, the x men and the millennials. Then it will spread. 4. Universities will try to become relevant again by not focusing on the diploma as much because companies don’t require them anymore (unless doctor or lawyer type). You’ll see people focusing back on skills, results and a mega double down on personal brand. 5. Digital entrepreneurs will start making more money with physical products because people want “real.” YouTubers in large will leave because monetizing will become complicated with more adpocalypse. 6. Basics will come into play with direct selling, conglomerates will break themselves down intentionally into micro-enterprises to stay nimble. 7. Managers will be forced to become entrepreneurs and directly responsible for above the line branding and below the line profits... or they will be fired. 8. Solopreneurs will rise because freelancers will become commodities to utilize. 9. AI will take over every job that could be done by a robot. Making work more human. 10. Humans will stop acting like robots (cashiers) vs self-checkout and work will be strategic and anything arhat doesn’t require repetition. Ironically, humans will become less robotic (industrial revolution turned us into robots) and we will become more artful, thoughtful and creative...because we have to...bots will do all else. 11. To stay ahead, you must constantly learn and apply. It’s the dream. My new community and podcast will help you thrive! Comment if you would like access. Love you! Happy new year!

A method we developed to shock the muscle was “stripping.” In a normal weight training sequence, you do your first set with lighter weight and then work your way up. But in stripping, you do the reverse. For example, in preparation for London, I needed to bulk up my deltoids. So I’d do dumbbell presses, where you hold a dumbbell in each hand at shoulder height and then raise them up above your head. With stripping, I’d start at my top weight: six repetitions with 100-pound dumbbells. Put those down, take the 90-pound dumbbells and do six reps. And so on, all the way down the rack. By the time I reached the 40s, my shoulders would be on fire and six reps would feel like each arm was lifting 110 pounds, not 40. But before putting down the weights, I’d shock the deltoids further by doing lateral raises, lifting the 40s from hip level out to shoulder height. After that, my shoulder muscles would be so totally berserk that I did not know where to put my hands. It was agony to let them hang by my sides and impossible to lift them. All I could do was drape my arms on a table or a piece of equipment to relieve the excruciating pain. The deltoids were screaming from the unexpected sequence of sets. I’d shown them who was boss. Their only option now was to heal and grow.

Repetition until Your Learning Becomes Unconscious (Outsourced to Environment) While I implemented what I learned, my teacher would watch me from a distance. He let me struggle as I tried to remember what he had just shown me. The first time, applying what he taught took a lot of time and effort. So we did it again, and again, and again. Over time, I became competent and thus confident. Learning something new is all about memory and how you use it. At first, your prefrontal cortex—which stores your working (or short-term) memory—is really busy figuring out how the task is done. But once you’re proficient, the prefrontal cortex gets a break. In fact, it’s freed up by as much as 90 percent. Once this happens, you can perform that skill automatically, leaving your conscious mind to focus on other things. This level of performance is called automaticity, and reaching it depends on what psychologists call overlearning or overtraining. The process of getting a skill to automaticity involves four steps, or stages: Repeated learning of a small set of information. If you’re playing basketball, for instance, that might mean shooting the same shot over and over. The key here is to go beyond the initial point of mastery. Make your training progressively more difficult. You want to make the task harder and harder until it’s too hard. Then you bring the difficulty back down slightly, in order to stay near the upper limit of your current ability. Add time constraints. For example, some math teachers ask students to work on difficult problems with increasingly shortened timelines. Adding the component of time challenges you in two ways. First, it forces you to work quickly, and second, it saps a portion of your working memory by forcing it to remain conscious of the ticking clock. Practice with increasing memory load—that is, trying to do a mental task with other things on your mind. Put simply, it’s purposefully adding distractions to your training regimen.

All human enjoyment is limited. Paradise is by definition boundless, for it opens out onto the Infinite. On the human level this can be suggested only in numerical terms - we shall have a thousand joys, ten thousand, a million and so on - or in terms of increase without end, but without repetition. Erotic love, for example, will have all the wonder and all the freshness of 'first love' (the 'perpetually renewed virginity' of the 'Houris', which causes so much amusement to Western students of Islam, is an obvious reference to this). Every drink is like the first drink of a thirsty man, though none thirst in Paradise, and every taste of food is like the first taste taken by a starving man, though none starve there, and every meeting is true friendship discovered for the first time, and there is nothing is Paradise that is not newly minted and to be enjoyed with the fresh appetite of youth....The greatest marvel is always overtaken by a greater marvel, the sweetest companionship is forever growing sweeter, and love - though from the very start it seems perfectly consummated - still grows limitlessly. The people of Paradise are constantly surprised, for every time they think that they hold perfection in their hands, and that there can be nothing better than this, they find before them something better still. 'The lowest place of any of you in Paradise,' said the Prophet, 'is that in which Allah will tell him to make a wish, and he will wish and wish again. Allah will then ask him if he has expressed his wish and, when he replies that he has, He will tell him that he is to have what he wished for together with as much again.

The resultant violence is rare, but letting politicians spout whatever nonsense the Internet offers without challenge is indeed a slippery slope. The BLAME THE BLOGGER is in some ways a free pass for politicians to lie; if they are just quoting someone else’s claim, can you really blame them? We should blame them; politicians have a public influence that the average blogger does not wield, and they should be held to a higher standard when it comes to science. Calling out their repetitions of silly, ridiculous, or downright dangerous Internet nonsense can have wide-ranging impacts: stopping the spread of abortion-related misinformation could help reduce the possibility of extremist violence, for example, and building trust in climate science could help push for action, quite literally helping to save the world.

Ladder: A ladder is when you perform two or more exercises back to back, increasing or decreasing the number of repetitions for each set. For example: Descending/ ascending ladder 15 > 1 > 15 Broad jumps Air squats In this case, you’ll do fifteen broad jumps followed by fifteen air squats. Then you’ll do fourteen broad jumps followed by fourteen air squats, and so on all the way down to one of each. Then you’ll start climbing back up the ladder until you’re back to fifteen of each exercise.

Rounds: When you see a number of rounds followed by a series of exercises, it means you’ll perform each exercise for the prescribed number of repetitions, then move on to the next exercise, then the next. Once you’ve completed one set of each exercise, that’s one complete round. So, for example: 5 ROUNDS: 20 knee push-ups 20 bent-leg triceps dips 20 Supermans 20 jumping jacks In this instance, you’d do twenty of the first exercise, followed by twenty of the next, and so on. Once you’ve completed twenty of each, that’s one round. Start again, and keep going until you’ve nailed five rounds. You can do this!