Repetition Knowledge Quotes

Dissociation is the common response of children to repetitive, overwhelming trauma and holds the untenable knowledge out of awareness. The losses and the emotions engendered by the assaults on soul and body cannot, however be held indefinitely. In the absence of effective restorative experiences, the reactions to trauma will find expression. As the child gets older, he will turn the rage in upon himself or act it out on others, else it all will turn into madness.

Excuses are a promise of repetition.

I have since learned that marriage is nothing more than a spell strengthened by daily ritual. The spell requires libations: mundane musings hoarded and pored over, the repetition of small dismays, the knowledge of how your spouse takes their coffee. Marriage asks for that crust of time you were selfishly saving for yourself. Marriage demands blood, for it says: Here is what is inside me, and I tithe it to you.

Like chess masters and firefighters, premodern villagers relied on things being the same tomorrow as they were yesterday. They were extremely well prepared for what they had experienced before, and extremely poorly equipped for everything else. Their very thinking was highly specialized in a manner that the modern world has been telling us is increasingly obsolete. They were perfectly capable of learning from experience, but failed at learning without experience. And that is what a rapidly changing, wicked world demands—conceptual reasoning skills that can connect new ideas and work across contexts. Faced with any problem they had not directly experienced before, the remote villagers were completely lost. That is not an option for us. The more constrained and repetitive a challenge, the more likely it will be automated, while great rewards will accrue to those who can take conceptual knowledge from one problem or domain and apply it in an entirely new one.

There is, in the Army, a little known but very important activity appropriately called Fatigue. Fatigue, in the Army, is the very necessary cleaning and repairing of the aftermath of living. Any man who has ever owned a gun has known Fatigue, when, after fifteen minutes in the woods and perhaps three shots at an elusive squirrel, he has gone home to spend three-quarters of an hour cleaning up his piece so that it will be ready next time he goes to the woods. Any woman who has ever cooked a luscious meal and ladled it out in plates upon the table has known Fatigue, when, after the glorious meal is eaten, she repairs to the kitchen to wash the congealed gravy from the plates and the slick grease from the cooking pots so they will be ready to be used this evening, dirtied, and so washed again. It is the knowledge of the unendingness and of the repetitious uselessness, the do it up so it can be done again, that makes Fatigue fatigue.

But what is [the] quality of originality? It is very hard to define or specify. Indeed, to define originality would in itself be a contradiction, since whatever action can be defined in this way must evidently henceforth be unoriginal. Perhaps, then, it will be best to hint at it obliquely and by indirection, rather than to try to assert positively what it is. One prerequisite for originality is clearly that a person shall not be inclined to impose his preconceptions on the fact as he sees it. Rather, he must be able to learn something new, even if this means that the ideas and notions that are comfortable or dear to him may be overturned. But the ability to learn in this way is a principle common to the whole of humanity. Thus it is well known that a child learns to walk, to talk, and to know his way around the world just by trying something out and seeing what happens, then modifying what he does (or thinks) in accordance with what has actually happened. In this way, he spends his first few years in a wonderfully creative way, discovering all sorts of things that are new to him, and this leads people to look back on childhood as a kind of lost paradise. As the child grows older, however, learning takes on a narrower meaning. In school, he learns by repetition to accumulate knowledge, so as to please the teacher and pass examinations. At work, he learns in a similar way, so as to make a living, or for some other utilitarian purpose, and not mainly for the love of the action of learning itself. So his ability to see something new and original gradually dies away. And without it there is evidently no ground from which anything can grow.

Since the dawn of education, the student considered as normal has been the student who puts up the least resistance to teaching, the one who doesn't call our knowledge into question or put our competency to the test, a student who already knows a lot, who is gifted with instant comprehension, who spares us searching for the access roads to his grey matter, a student with a natural urge to learn, who can stop being a kid in turmoil or a teenager with problems during our lessons, a student convinced from the cradle that he has to curb his appetites and emotions by exercising his reason if he doesn't want to live in a jungle filled with predators, a student confident that the intellectual life is a source of infinite pleasures that can be refined to the extreme when most other pleasures are doomed to monotonous repetition - in short, a student who has understod that knowledge is the only answer: the answer to the slavery in which ignorance wants to keep us, the sole consolation for our ontological loneliness.

Over time, repetition brings perfection, which brings success.

‎"..one can predict the future with some degree of accuracy based on one's own knowledge of past events. And rare events do occur, but it is their lack of repetition that makes them rare.

The first fact of the world is that it repeats itself. I had been taught to believe that the freshness of children lay in their capacity for wonder at the vividness and strangeness of the particular, but what is fresh in them is that they still experience the power of repetition, from which our first sense of the power of mastery comes. Though predictable is an ugly little world in daily life, in our first experience of it we are clued to the hope of a shapeliness in things. To see that power working on adults, you have to catch them out: the look of foolish happiness on the faces of people who have just sat down to dinner is their knowledge that dinner will be served. Probably, that is the psychological basis for the power and the necessity of artistic form...Maybe our first experience of form is the experience of our own formation...And I am not thinking mainly of poems about form; I’m thinking of the form of a poem, the shape of its understanding. The presence of that shaping constitutes the presence of poetry.

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.

Time after time, the amazing fact is uncovered that sons and daughters are unconsciously re-enacting their parents fate— all the more intensely the less precise their knowledge of it.

The combination of Bayes and Markov Chain Monte Carlo has been called "arguably the most powerful mechanism ever created for processing data and knowledge." Almost instantaneously MCMC and Gibbs sampling changed statisticians' entire method of attacking problems. In the words of Thomas Kuhn, it was a paradigm shift. MCMC solved real problems, used computer algorithms instead of theorems, and led statisticians and scientists into a worked where "exact" meant "simulated" and repetitive computer operations replaced mathematical equations. It was a quantum leap in statistics.

It was a fact that had become the focus of my entire life, a whisper in my heartbeat, a permanent, insidious presence that punctuated my every breath. I couldn’t escape it, that persistent voice, lingering in the blood pulsing through my veins. It said only one thing, over and over, a repetition of inescapable anguish, the knowledge of a thing that could never be undone. James is dead. James is dead. James is dead. James is dead.

The more constrained and repetitive a challenge, the more likely it will be automated, while great rewards will accrue to those who can take conceptual knowledge from one problem or domain and apply it in an entirely new one.

The Plain Sense of Things" After the leaves have fallen, we return To a plain sense of things. It is as if We had come to an end of the imagination, Inanimate in an inert savoir. It is difficult even to choose the adjective For this blank cold, this sadness without cause. The great structure has become a minor house. No turban walks across the lessened floors. The greenhouse never so badly needed paint. The chimney is fifty years old and slants to one side. A fantastic effort has failed, a repetition In a repetitiousness of men and flies. Yet the absence of the imagination had Itself to be imagined. The great pond, The plain sense of it, without reflections, leaves, Mud, water like dirty glass, expressing silence Of a sort, silence of a rat come out to see, The great pond and its waste of the lilies, all this Had to be imagined as an inevitable knowledge, Required, as a necessity requires.

...Life does have its twists and turns, and that certainly is true. However, one can predict the future with some degree of accuracy based on one's own knowledge of past events. And rare events do occur , but it is their lack of repetition that makes them rare. I cannot alter the past, but the future is very much in my hands I find that memories, especially from one's childhood, very often do not live up to the realities Does anyone truly understand females? the more I am in their company the less i know. Their behavior is the opposite of everything in the natural order and flies in the face of logic. Oh, I can see you are enjoying yourself. You have my heart, and now you will toy with it She did believe that two souls could come together, so that the one would know if something had happened to the other despite distance or war. The only way to get through life's rough spots is to laugh whenever possible

The thing about groupthink or social media bubbles is that they aggressively feed and amplify repetition. And repetition, however familiar and comforting, will never challenge us mentally, emotionally or behaviorally. Echoes simply reiterate what has already been said at some point in time, long gone. Like dead stars, they might seem to have a presence from a distance, but in truth, they are completely devoid of life and light. Echo chambers, therefore, severely limit the breadth and depth of the views we subject ourselves to, they ration knowledge. And, at the same time, they limit wisdom: wisdom which connects the mind and the heart, activates emotional intelligence, expands empathy and understanding, allows us to reach beyond the lonely confines of our own minds and engage with the rest of humanity, to listen to them and learn from them. To leave one echo chamber for another is not a solution either. We must strive to become intellectual nomads, keep moving, keep learning, resist confining ourselves in any cultural or mental ghetto, and spend more time not in select centers but at the margins, which is where real change always comes from.

for the rival candidate, an effort must be made to destroy his chance by establishing by dint of affirmation, repetition, and contagion that he is an arrant scoundrel, and that it is a matter of common knowledge that he has been guilty of several crimes.

Deep thinking and learning is also taxing on our energy stores, and so we require simplification and reinforcement. Our minds, through repetition or emotion, learn things and then, having committed them to memory, rely on this information and often never question it again; we put our energy into other things we deem more important. Like building a structure with a strong base, we make our mental models the foundation for adding newer information. We notice things that match our view and we dismiss things that do not. As we build our narrow knowledge on top of that foundation, we might not even realize when the foundation itself is weak. And so, as we go on with our lives, filtering a massive amount of information, we can easily become blind to important information, caught in our own bubbles, disregarding some information or alternative views, even when it might be helpful to us. Our decisions are shaped by what we regard as the facts, and if new information emerges that belies what we believe, it often hardens us to our original view.

Things I've Learned in 18 Years of Life   1) True love is not something found, rather [sic] something encountered. You can’t go out and look for it. The person you marry and the person you love could easily be two different people. So have a beautiful life while waiting for God to bring along your once-in-a-lifetime love. Don't allow yourself to settle for anything less than them. Stop worrying about who you're going to marry because God's already on the front porch watching your grandchildren play.   2) God WILL give you more than you can handle, so you can learn to lean on him in times of need. He won't tempt you more than you can handle, though. So don't lose hope. Hope anchors the soul.   3) Remember who you are and where you came from. Remember that you are not from this earth. You are a child of heaven, you're invaluable, you are beautiful. Carry yourself that way.   4) Don't put your faith in humanity, humanity is inherently flawed. We are all imperfect people created and loved by a perfect God. Perfect. So put your faith in Him.   5) I fail daily, and that is why I succeed.   6) Time passes, and nothing and everything changes. Don't live life half asleep. Don't drag your soul through the days. Feel everything you do. Be there physically and mentally. Do things that make you feel this way as well.   7) Live for beauty. We all need beauty, get it where you can find it. Clothing, paintings, sculptures, music, tattoos, nature, literature, makeup. It's all art and it's what makes us human. Same as feeling the things we do. Stay human.   8) If someone makes you think, keep them. If someone makes you feel, keep them.   9) There is nothing the human brain cannot do. You can change anything about yourself that you want to. Fight for it. It's all a mental game.   10) God didn’t break our chains for us to be bound again. Alcohol, drugs, depression, addiction, toxic relationships, monotony and repetition, they bind us. Break those chains. Destroy your past and give yourself new life like God has given you.   11) This is your life. Your struggle, your happiness, your sorrow, and your success. You do not need to justify yourself to anyone. You owe no one an explanation for the choices that you make and the position you are in. In the same vein, respect yourself by not comparing your journey to anyone else's.   12) There is no wrong way to feel.   13) Knowledge is everywhere, keep your eyes open. Look at how diverse and wonderful this world is. Are you going to miss out on beautiful people, places, experiences, and ideas because you are close-minded? I sure hope not.   14) Selfless actions always benefit you more than the recipient.   15) There is really no room for regret in this life. Everything happens for a reason. If you can't find that reason, accept there is one and move on.   16) There is room, however, for guilt. Resolve everything when it first comes up. That's not only having integrity, but also taking care of your emotional well-being.   17) If the question is ‘Am I strong enough for this?’ The answer is always, ‘Yes, but not on your own.’   18) Mental health and sanity above all.   19) We love because He first loved us. The capacity to love is the ultimate gift, the ultimate passion, euphoria, and satisfaction. We have all of that because He first loved us. If you think about it in those terms, it is easy to love Him. Just by thinking of how much He loves us.   20) From destruction comes creation. Beauty will rise from the ashes.   21) Many things can cause depression. Such as knowing you aren't becoming the person you have the potential to become. Choose happiness and change. The sooner the better, and the easier.   22) Half of happiness is as simple as eating right and exercising. You are one big chemical reaction. So are your emotions. Give your body the right reactants to work with and you'll be satisfied with the products.

This love of Christ and for Christ impels us day after day, taking up our tasks one after another, in full knowledge that our work no matter how tiring and repetitive is really his own. We have nothing to give to others that we ourselves have not first received. His gifts of forgiveness, life, and salvation are inexhaustible.

I have since learned that marriage is nothing more than a spell strengthened by daily ritual. The spell requires libations: mundane musings hoarded and pored over, the repetition of small dismays, the knowledge of how your spouse takes their coffee. Marriage asks for that crust of time you were selfishly saving for yourself. Marriage demands blood, for it says: Here is what is inside me, and I tithe it to you.

Your own death, or the death of your near and dear ones, is not something you can experience. What you actually experience is the void created by the disappearance of another individual and the unsatisfied demand to maintain the continuity of your relationship with that person for a nonexistent eternity. The arena for the continuation of all these "permanent" relationships is the tomorrow, heaven, next life, and so on. These things are the inventions of a mind interested only in it's undisturbed, permanent continuity in a "self" generated, fictitious future. The basic method of maintaining the continuity is the repetition of the question, "How? How? How?" "How am I to live? How can I be happy? How can I be sure I will be happy tomorrow?" This has made life an insoluble dilemma for us. We want to know, and through that knowledge we hope to continue on with our miserable existences forever.

There are two intellects! One is acquired from teachers and books, from repetition and sciences, granting a sense of superiority yet the effort to sustain it becomes a great burden. It ends just as the water supply coming from outside a house stops once the source has dried up. The other intellect is God's gift. With a fountainhead in the heart of Spirit the water of knowledge bubbling from within can never become stagnant or old. Seek that fountain within yourself!

Lokayatas (“This Worldly” people, also called Materialists and Charvakas, followers of a founder named Charvaka) not only rejected the doctrine of reincarnation (arguing that when the body was destroyed, the spirit that had been created specifically for it dissolved back into nothingness) but believed that physical sense data were the only source of knowledge and that the Vedas were “the prattling of knaves, characterized by the three faults of untruthfulness, internal contradiction, and useless repetition.

No one wants to learn an instrument, Rachel. It's grueling repetition. And besides, you're too old to start. Concert violinists who learn the traditional way begin when they're six or seven." Risa can't help but listen to the irritating conversation taking place between the well-dressed woman and her fashionably disheveled teenage daughter. "It's bad enough they'd be messing in my brain and giving me a NeuroWeave," the girl whines. "But why do I have to have the hands, too? I like my hands!" The mother laughs. "Honey, you've got your father's stubby, chubby little fingers. Trading up will only do you good in life, and it's common knowledge that a musical NeuroWeave requires muscle memory to complete the brain-body connection." "There are no muscles in the fingers!" the girl announces triumphantly. "I learned that in school." The mother gives her a long-suffering sigh. "Think of them like a pair of gloves, Rachel. Fancy silk gloves, like a princess wears." Risa can't stand it anymore. Making sure she's low enough so that her face can't be seen, she gets up, and as she walks past them, she says, "You'll have someone else's fingerprints.

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.

It is hard to overstate the biological significance of obsessions, compulsions and the psychological mechanisms that produce them. On the one hand, compulsions bear striking similarities to various repetitive, ritualized behaviors observed in other animals --including self-grooming, food inspection and washing, and checking for predators. On the other hand, cultural rituals --which also share several features with OCD symptoms-- perform a range of important functions in human societies, from group coordination in social and religious ceremonies to the transmission of knowledge between generations.

The founding of a science more or less on the notion of repetition brings in its train yet another delusion of a quantitative kind, the delusion that consists in thinking that the accumulation of a large number of facts can be of use by itself as ‘proof' of a theory; nevertheless, even a little reflection will make it evident that facts of the same kind are always indefinite in multitude, so that they can never all be taken into account, quite apart from the consideration that the same facts usually fit several different theories equally well. It will be said that the establishment of a greater number of facts does at least give more ‘probability' to a theory; but to say so is to admit that no certitude can be arrived at in that way, and that therefore the conclusions promulgated have nothing ‘exact' about them; it is also an admission of the wholly ‘empirical' character of modern science, although, by a strange irony, its partisans are pleased to accuse of ‘empiricism' the knowledge of the ancients, whereas exactly the opposite is the truth: for this ancient knowledge, of the true nature of which they have no idea whatever, started from principles and not from experimental observations, so that it can truly be said that profane science is built up exactly the opposite way round to traditional science.

In sum, the actor identifies with the socially objectivated typifications of conduct in actu, but re-establishes distance from them as he reflects about his conduct afterward. This distance between the actor and his action can be retained in consciousness and projected to future repetitions of the actions. In this way both acting self and acting others are apprehended not as unique individuals, but as types. By definition, these types are interchangeable. We can properly begin to speak of roles when this kind of typification occurs in the context of an objectified stock of knowledge common to a collectivity of actors. Roles are types of actors in such a context.37

I'd be willing to bet that the notion of the end of time is more common today in the secular world than in the Christian. The Christian world makes it the object of meditation, but acts as if it may be projected into a dimension not measured by calendars. The secular world pretends to ignore the end of time, but is fundamentally obsessed by it. This is not a paradox, but a repetition of what transpired in the first thousand years of history. ... I will remind readers that the idea of the end of time comes out of one of the most ambiguous passages of John's text, chapter 20... This approach, which isn't only Augustine's but also the Church Fathers' as a whole, casts History as a journey forward—a notion alien to the pagan world. Even Hegel and Marx are indebted to this fundamental idea, which Pierre Teilhard de Chardin pursued. Christianity invented History, and it is in fact a modern incarnation of the Antichrist that denounces History as a disease. It's possible that secular historicism has understood history as infinitely perfectible—so that tomorrow we improve upon today, always and without reservation... But the entire secular world is not of the ideological view that through history we understand how to look at the regression and folly of history itself. There is, nonetheless, an originally Christian view of history whenever the signpost of Hope on this road is followed. The simple knowledge of how to judge history and its horrors is fundamentally Christian, whether the speaker is Emmanuel Mounier on tragic optimism or Gramsci on pessimism of reason and optimism of will.

What determines what we remember and what we forget? The key to memory consolidation is attentiveness. Storing explicit memories and, equally important, forming connections between them requires strong mental concentration, amplified by repetition or by intense intellectual or emotional engagement. The sharper the attention, the sharper the memory. “For a memory to persist,” writes Kandel, “the incoming information must be thoroughly and deeply processed. This is accomplished by attending to the information and associating it meaningfully and systematically with knowledge already well established in memory.”35 If we’re unable to attend to the information in our working memory, the information lasts only as long as the neurons that hold it maintain their electric charge—a few seconds at best. Then it’s gone, leaving little or no trace in the mind.

From *the form of time and of the single dimension* of the series of representations, on account of which the intellect, in order to take up one thing, must drop everything else, there follows not only the intellect’s distraction, but also its *forgetfulness*. Most of what it has dropped it never takes up again, especially as the taking up again is bound to the principle of sufficient reason, and thus requires an occasion which the association of ideas and motivation have first to provide. Yet this occasion may be the remoter and the smaller, the more our susceptibility to it is enhanced by interest in the subject. But, as I have already shown in the essay *On the Principle of Sufficient Reason*, memory is not a receptacle, but a mere faculty, acquired by practice, of bringing forth any representations at random, so that these have always to be kept in practice by repetition, otherwise they are gradually lost. Accordingly, the knowledge even of the scholarly head exists only *virtualiter* as an acquired practice in producing certain representations. *Actualiter*, on the other hand, it is restricted to one particular representation, and for the moment is conscious of this one alone. Hence there results a strange contrast between what a man knows *potentia* and what he knows *actu*, in other words, between his knowledge and his thinking at any moment. The former is an immense and always somewhat chaotic mass, the latter a single, distinct thought. The relation is like that between the innumerable stars of the heavens and the telescope’s narrow field of vision; it stands out remarkably when, on some occasion, a man wishes to bring to distinct recollection some isolated fact from his knowledge, and time and trouble are required to look for it and pick it out of that chaos. Rapidity in doing this is a special gift, but depends very much on the day and the hour; therefore sometimes memory refuses its service, even in things which, at another time, it has ready at hand. This consideration requires us in our studies to strive after the attainment of correct insight rather than an increase of learning, and to take to heart the fact that the *quality* of knowledge is more important than its quantity. Quantity gives books only thickness; quality imparts thoroughness as well as style; for it is an *intensive* dimension, whereas the other is merely extensive. It consists in the distinctness and completeness of the concepts, together with the purity and accuracy of the knowledge of perception that forms their foundation. Therefore the whole of knowledge in all its parts is permeated by it, and is valuable or troubling accordingly. With a small quantity but good quality of knowledge we achieve more than with a very great quantity but bad quality." —from_The World as Will and Representation_. Translated from the German by E. F. J. Payne in two volumes: volume II, pp. 139-141

The Restoration did not so much restore as replace. In restoring the monarchy with King Charles II, it replaced Cromwell's Commonwealth and its Puritan ethos with an almost powerless monarch whose tastes had been formed in France. It replaced the power of the monarchy with the power of a parliamentary system - which was to develop into the two parties, Whigs and Tories - with most of the executive power in the hands of the Prime Minister. Both parties benefited from a system which encouraged social stability rather than opposition. Above all, in systems of thought, the Restoration replaced the probing, exploring, risk-taking intellectual values of the Renaissance. It relied on reason and on facts rather than on speculation. So, in the decades between 1660 and 1700, the basis was set for the growth of a new kind of society. This society was Protestant (apart from the brief reign of the Catholic King James II, 1685-88), middle class, and unthreatened by any repetition of the huge and traumatic upheavals of the first part of the seventeenth century. It is symptomatic that the overthrow of James II in 1688 was called The 'Glorious' or 'Bloodless' Revolution. The 'fever in the blood' which the Renaissance had allowed was now to be contained, subject to reason, and kept under control. With only the brief outburst of Jacobin revolutionary sentiment at the time of the Romantic poets, this was to be the political context in the United Kingdom for two centuries or more. In this context, the concentration of society was on commerce, on respectability, and on institutions. The 'genius of the nation' led to the founding of the Royal Society in 1662 - 'for the improving of Natural Knowledge'. The Royal Society represents the trend towards the institutionalisation of scientific investigation and research in this period. The other highly significant institution, one which was to have considerably more importance in the future, was the Bank of England, founded in 1694.

But it is just as useless for a man to want first of all to decide the externals and after that the fundamentals as it is for a cosmic body, thinking to form itself, first of all to decide the nature of its surface, to what bodies it should turn its light, to which its dark side, without first letting the harmony of centrifugal and centripetal forces realize [*realisere*] its existence [*Existents*] and letting the rest come of itself. One must learn first to know himself before knowing anything else (γνῶθι σε αυτόν). Not until a man has inwardly understood himself and then sees the course he is to take does his life gain peace and meaning; only then is he free of the irksome, sinister traveling companion―that irony of life which manifests itself in the sphere of knowledge and invites true knowing to begin with a not-knowing (Socrates), just as God created the world from nothing. But in the waters of morality it is especially at home to those who still have not entered the tradewinds of virtue. Here it tumbles a person about in a horrible way, for a time lets him feel happy and content in his resolve to go ahead along the right path, then hurls him into the abyss of despair. Often it lulls a man to sleep with the thought, "After all, things cannot be otherwise," only to awaken him suddenly to a rigorous interrogation. Frequently it seems to let a veil of forgetfulness fall over the past, only to make every single trifle appear in a strong light again. When he struggles along the right path, rejoicing in having overcome temptation's power, there may come at almost the same time, right on the heels of perfect victory, an apparently insignificant external circumstance which pushes him down, like Sisyphus, from the height of the crag. Often when a person has concentrated on something, a minor external circumstance arises which destroys everything. (As in the case of a man who, weary of life, is about to throw himself into the Thames and at the crucial moment is halted by the sting of a mosquito). Frequently a person feels his very best when the illness is the worst, as in tuberculosis. In vain he tries to resist it but he has not sufficient strength, and it is no help to him that he has gone through the same thing many times; the kind of practice acquired in this way does not apply here. Just as no one who has been taught a great deal about swimming is able to keep afloat in a storm, but only the man who is intensely convinced and has experiences that he is actually lighter than water, so a person who lacks this inward point of poise is unable to keep afloat in life's storms.―Only when a man has understood himself in this way is he able to maintain an independent existence and thus avoid surrendering his own I. How often we see (in a period when we extol that Greek historian because he knows how to appropriate an unfamiliar style so delusively like the original author's, instead of censuring him, since the first prize always goes to an author for having his own style―that is, a mode of expression and presentation qualified by his own individuality)―how often we see people who either out of mental-spiritual laziness live on the crumbs that fall from another's table or for more egotistical reasons seek to identify themselves with others, until eventually they believe it all, just like the liar through frequent repetition of his stories.

In any event, should you doubt that your knowledge of Western history is distorted by the work of these distinguished bigots, consider whether you believe any of the following statements: The Catholic Church motivated and actively participated in nearly two millennia of anti-Semitic violence, justifying it on grounds that the Jews were responsible for the Crucifixion, until the Vatican II Council was shamed into retracting that doctrine in 1965. But, the Church still has not made amends for the fact that Pope Pius XII is rightfully known as “Hitler’s Pope.” Only recently have we become aware of remarkably enlightened Christian gospels, long ago suppressed by narrow-minded Catholic prelates. Once in power as the official church of Rome, Christians quickly and brutally persecuted paganism out of existence. The fall of Rome and the ascendancy of the Church precipitated Europe’s decline into a millennium of ignorance and backwardness. These Dark Ages lasted until the Renaissance/Enlightenment, when secular scholars burst through the centuries of Catholic barriers against reason. Initiated by the pope, the Crusades were but the first bloody chapter in the history of unprovoked and brutal European colonialism. The Spanish Inquisition tortured and murdered huge numbers of innocent people for “imaginary” crimes, such as witchcraft and blasphemy. The Catholic Church feared and persecuted scientists, as the case of Galileo makes clear. Therefore, the Scientific “Revolution” occurred mainly in Protestant societies because only there could the Catholic Church not suppress independent thought. ► Being entirely comfortable with slavery, the Catholic Church did nothing to oppose its introduction in the New World nor to make it more humane. Until very recently, the Catholic view of the ideal state was summed up in the phrase, “The divine right of kings.” Consequently, the Church has bitterly resisted all efforts to establish more liberal governments, eagerly supporting dictators. It was the Protestant Reformation that broke the repressive Catholic grip on progress and ushered in capitalism, religious freedom, and the modern world. Each of these statements is part of the common culture, widely accepted and frequently repeated. But, each is false and many are the exact opposite of the truth! A chapter will be devoted to summarizing recent repetitions of each of these statements and to demonstrating that each is most certainly false.

all teachers in the content-based French immersion classes they observed used recasts more than any other type of feedback. Indeed, recasts accounted for more than half of the total feedback provided in the four classes. Repetition of error was the least frequent feedback type provided. The other types of corrective feedback fell in between. Student uptake was least likely to occur after recasts and more likely to occur after clarification requests, metalinguistic feedback, and repetitions. Furthermore, elicitations and metalinguistic feedback not only resulted in more uptake, they were also more likely to lead to a corrected form of the original utterance. Lyster (1998) has argued that students receiving content-based language teaching (where the emphasis is on meaning not form) are less likely to notice recasts than other forms of corrective feedback, because they may assume that the teacher is responding to the content rather than the form of their speech. Indeed, the double challenge of making the subject-matter comprehensible and enhancing knowledge of the second language itself within content-based language teaching has led Merrill Swain (1988) and others to conclude that ‘not all content teaching is necessarily good language teaching’ (p. 68). The challenges of content-based language teaching will be discussed further in Chapter 6.

God cautions us in Isaiah 55:9 that his ways are not ours and his thoughts are higher than our thoughts (undoubtedly one of the grander understatements). God is warning us that he is not logical and that believing him to be logical will lead to all kinds of disappointment. Logic has been defined as 'the science or history of the human mind, as it traces the progress of our knowledge from our first conceptions through their different combinations, and the numerous deductions that result from comparing them with one another.' Doesn't sound much like God. Yet, we so often strain our relatively minuscule brains to conceive, combine, compare, and deduce. Then we fault God when his conclusions disagree. The repetition of this useless exercise leads to a form of insanity which ultimately manifests in denial of the existence of such an illogical God.

In his excellent book on classical music practice, The Perfect Wrong Note, pianist and teacher William Westney describes the need for privacy like this: The reason so many of us lose our bearings about practising early in life is that we practice in living rooms with other family members in earshot—and healthy practice would simply sound too obnoxious, intrusive, repetitious and unmusical for others to hear without annoyance.[1] There are two kinds of privacy that a practice room of your own will give you: one is inward, and the other is outward. The inward privacy is the knowledge that nobody can hear you, allowing you the freedom to experiment with any sound you want without fear of being judged. But it’s the long hours and the repetition that gets to others. In a private space, you can repeat something over and over and over again without fear of annoying anybody. Don’t assume the need for practice privacy will go away the better you get. Consider what the great composer Igor Stravinsky wrote in his autobiography: My family and I were quartered in a hotel in which it was impossible for me to compose. I was anxious, therefore, to find a piano some place where I could work in peace. I have never been able to compose unless sure that no one could hear me. A music dealer...provided me with a sort of lumber room full of empty Chocolat Suchard packing cases, which opened on to a chicken run.[2] That practice room wasn’t quite what Stravinsky was looking for, and he soon found another that suited him. Keep looking for a practice space that works for you.

Spanda Karikas II.1 says: Tadakramya balam mantrah sarvajnabalashalinah Pravartante ’dhikaraya karananiva dehinam Baba Muktananda’s colourful and informal translation of this aphorism was, ‘The mantra is the power of everything and everyone. The mantra is all-knowing and can do anything’. Jaideva Singh’s translation is, ‘Mantras derive their power from the spanda principle and finally dissolve in it’. For Baba, mantra was a method for tapping the deep source of inner energy and bringing its life to the surface of things. He considered the repetition of a mantra received from an awakened teacher to be a streamlined, easy and almost effortless path. There is tremendous emotional power in language. In fact, thought and feeling are two sides of the same coin. Thought or language is a container of feeling: words and ideas shape emotion and create upliftment or contraction. The wrong kind of language (or thought) pinches feeling and creates emotional pain, while the right kind of language is a fitting vehicle of feeling, and given such a vehicle, feeling becomes free to expand and soar. Language has the binding power of ignorance (Shiva Sutras I.2: Jnanam bandhah: Knowledge is bondage) and also the mysterious freeing power of the master of matrika. Mantra is a key method for liberating the practitioner from illusion. Do not underestimate it.

Expanded knowledge paralysed, Due to thoughtless repetition. Blinded to life’s truth, By walls of unharnessed superstition. The pages you’re turning need colouring in, Hearing, not listening to the voice within. Looking, not watching what you are shown, allow yourself the freedom to explore the unknown... The boundaries right there, you’ve seen it before, just one more step, don’t be afraid to see more...

You can build the perfect image for your brand and come up with strategies to maintain your image, but it will be of little use if no one knows about you. One of the key aspects of marketing your personal brand is to present it in front of as many people as possible. Knowledge of your existence to people for whom you could be a person of interest will bring opportunities to expand your domain via repetitive interaction and present your references to people whom you couldn’t reach in the first place.

Rationalization – An element of a monologue that is designed to encourage a person to share truthful information by suggesting that there is a socially acceptable reason that to some degree might excuse the activity under investigation. Reciprocity – A term used by social psychologists to describe the tendency of people to respond to a kind act or concession with kindness and conciliation, or, conversely, to an unkind act with comparable unkindness. Referral statement – A verbal deceptive behavior in which a person refers to a previous response to the question. This takes advantage of repetition as a psychological tool that can make the questioner more open to a possibility than he otherwise might have been. Reluctance/refusal to answer – A verbal deceptive behavior in which a person claims to be unable to answer the question, ostensibly due to a lack of knowledge or to being the wrong person to ask. Repeating the question – A verbal deceptive behavior in which a person repeats the question he’s asked as a means of buying time to formulate his response. Selective memory – A verbal deceptive behavior in which a person creates a psychological alibi by responding to a question with a stated inability to remember.

What we call integration seems to entail a repetitive, intentional movement within awareness between memories from alternative states of consciousness and the demands and opportunities of everyday existence, including former habits of thought or action that may feel out of sync with the new knowledge or self-concept.

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.

Innovation tends to flourish in a complex habitat like the variegated ecosystem of a rainforest, where a diverse selection of birds, grasses, insects, and animals randomly rub up against one another and cross-pollinate, adapting to one another's spontaneous behaviors. The new world powered by information technology placed a premium on the transformative power of innovation. It seemed to promise individuals better access to knowledge, more power to influence others, and greater means for self-expression. It rewarded critical thinking, customization and agility in serving a market more than repetition and unity.

Truth is not an adequation but anticipation, repetition, and slippage of meaning. Truth allows itself to be reached only through a sort of distance. The thing thought is not the thing perceived. Knowledge is not perception, speech is not one gesture among all the other gestures. For speech is the vehicle of our movement toward truth, as the body is the vehicle of our being in the world.

The human world is an open or unfinished system and the same radical contingency which threatens it with discord also rescues it from the inevitability of disorder and prevents us from despairing of it, providing only that one remembers its various machineries are actually men and tries to maintain and expand man's relations to man. Such a philosophy cannot tell us that humanity will be realized as though it possessed some knowledge apart and were not itself embarked upon experience, being only a more acute consciousness of it. But it awakens us to the importance of daily events and action. For it is a philosophy which arouses in us a love for our times which are not the simple repetition of human eternity nor merely the conclusion to premises already postulated. It is a view which like the most fragile object of perception—a soap bubble, or a wave—or like the most simple dialogue, embraces indivisibly all the order and all the disorder of the world.

What are humans for? Humans are for being more human than we’ve ever been. More human in how we work. More human in what we learn. And more human in how we share that knowledge with each other. Our giant opportunity for tomorrow is to rise. To rise above our long history of using specialist knowledge to do repetitive tasks. Whether it’s the backbreaking work of harvesting rice year after year or the mind-numbing work of assembling a product on a manufacturing line, most humans, for most of history, have made a living doing the same thing over and over again. Our future won’t be like that. Anything that can be automated or calculated ultimately will be. Now, we can be fearful of that, or we can embrace it and take the chance to discover a richer path to life fulfillment.

they are social forces that prevent us from attaining the racial knowledge we need to engage more productively, and they function powerfully to hold the racial hierarchy in place. These forces include the ideologies of individualism and meritocracy, narrow and repetitive media representations of people of color, segregation in schools and neighborhoods, depictions of whiteness as the human ideal, truncated history, jokes and warnings, taboos on openly talking about race, and white solidarity.

We become servants of and prisoners to our stories. Given that our stories are efforts to interpret the world and make it more knowable and more manageable, we come to depend on them to carry us through ever new situations. The good news rising from our stories is that often our interpretive fiction allows us to build on our knowledge, bind our days together and have reasonably coherent personality. The bad news that those same stories also impose the paradigm, the limited and limiting lense of the former onto the immediacy of the new. Thus we create patterns, whether intended or not. And we become prisoners of what we depend upon. Even when we find our choices and their subsequent patterns problematic even destructive to us and others, we perpetuate them because they are familiar, perhaps at that hour they are the only way we can see the world. This leads to the repetition-compulsion which over the lifetime dots our histories with stock places, blockages and replicative reenactments. It is so hard for any of us to realize that we are not what happened to us. What happened to us was an external manifestation by fate, but our story about that is uniquely ours.

Its not that people want to get hurt again. Its that they want to master a situation where they felt helpless. "Repetition compulsion" Maybe this time, the unconscious imagines, I can go back and heal that wound from long ago, by engaging with somebody familiar- but new. The truth is that they reopen the wounds and feel even more inadequate and unlovable." "He may be resistant to acknowledging it now, but I welcome his resistance because resistance is a clue to where the crux of the work lies; it signals what a therapist needs to pay attention to." "Conversion disorder: this is a condition in which a person's anxiety is "converted" into a neurologic conditions such as paralysis, balance issues, incontinence, deafness, tremors, or seizures." "People with conversion disorder aren't faking it- that’s called factitious disorder. People with factitious disorder have a need to be thought of as sick and intentionally go to great lengths to appear ill." "Interestingly, conversion disorder tends to be more prevalent in cultures with strict rules and few opportunities for emotional expression." "Ultracrepidarianism, which means "the habit of giving opinions and advice on matters outside of one's knowledge or competence" "Every decision they make is based on two things: fear and love. Therapy strives to teach you how to tell the two apart." "if you are talking that much, you cant be listening" and its variant, you have two ears and one mouth; there's a reason for that ratio)" "To feel better now, anytime, anywhere, within seconds" Why are we essentially outsourcing the thing that defines uses people? Was it that people couldn’t tolerate being alone or that they couldn’t tolerate being with other people?" "The four ultimate concerns are death, isolation, freedom, and meaningless" "Flooded: meaning one person is in overdrive, and when people feel flooded is best to wait a beat. The person needs a few minutes for his nervous system to reset before he can take anything in." "Developmental stage models: Freud, Jung, Erikson, Piaget and Maslow

Auxilius, who was a contemporary, said that through this universal rejection and repetition of orders (“ordinatio, exordinatio, et superordinatio”) matters had come to such a pass in Rome, that if the principle adopted by Stephen, Sergius, and their adherents was right, for twenty years the Christian religion had been interrupted and extinguished in Italy. Popes and Synods decided in glaring contradiction to one another, now for, now against, the validity of the ordinations, and it was self-evident that in Rome all sure knowledge on the doctrine of ordination was lost. At

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.

The light which could dispel this darkness and give liberation from suffering was proclaimed by Gotama Buddha as the knowledge of the Four Noble Truths: The pain of embodied existence, caused by constantly recurring births and deaths. The cause of these sufferings lies in ignorance, in the thirst for self-gratification through earthly possessions which drag after them the perpetual repetition of imperfect existence. The cessation of sufferings lies in the attainment of a state of enlightened all-inclusiveness, thus creating the possibility of conscious interception of the circle of earthly existence. The path to cessation of these pains consists in gradual strengthening of the elements necessary to be perfected for the annihilation of the causes of earthly existence and for approaching the great truth. The path to this truth was divided by Gotama into eight parts: Right understanding (that which concerns the law of causes). Right thinking. Right speech. Right action. Right living. Right labor. Right vigilance and self-discipline. Right concentration.

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

Invocation of Ya Latif is an antidote for coarseness of ego. It brings gracefulness, resiliency, and a softening of our defensive behaviors and rigidities. It is often paired in repetition with Ya Khabir (31) to express very refined and subtle knowledge.

In fact, when we try to talk openly and honestly about race, white fragility quickly emerges as we are so often met with silence, defensiveness, argumentation, certitude, and other forms of pushback. These are not natural responses; they are social forces that prevent us from attaining the racial knowledge we need to engage more productively, and they function powerfully to hold the racial hierarchy in place. These forces include the ideologies of individualism and meritocracy, narrow and repetitive media representations of people of color, segregation in schools and neighborhoods, depictions of whiteness as the human ideal, truncated history, jokes and warnings, taboos on openly talking about race, and white solidarity.

Segment of Throat Center. Includes jaws, lower face and mouth. Positive aspects: All forms of energetic expression originate from the lower segments and are allowed to pass freely and fully. Lots of creative ideas and good communication skills, with their expressions unblocked. Can express how you feel, what you want and how you want things to be.  Flexibility of voice, singing, shouting, laughing, moaning, facing, giggling. Negative: It can be restricted, even pushed back as much as water in a hose. We can swallow our power and pride, we can stifle our expression, we can "choke" our own words. By muffling self-expression in accordance with the wishes of our parents we may have learnt this. Physical Negative Aspects. Problems regarding exhaustion, digestion and weight. Tension of neck and head in the shoulders and the back. Very common colds, sore throats and infections. Center segment of visualization. 3rd Eye, 6th Chakra. Concentration, the mind and will's strong powers.  Imagination, intuition, and perceptions that determine how you and the world around you see yourself. Your eyes are deep self-reflection. The subconscious mind gets imprinted with visions and symbols.  Positive aspects: Clarity, vitality, sparkle, insight and the intimacy opportunity.  Strong connection with one's self and inner guide. Spiritual open-mindedness.  You are approaching a sacred sense.  Negotiating. Achievement compulsive.  Controlling behavior, denying reality, repetitive thinking and internal dialogues.  Forgetting. One hides the partially closed eyes behind them. A tired, lifeless low-energy quality or partial commitment to a passionless cause; lack of direction. A distracted focus that represents a failed purpose. Physical negative aspects: problems with eyes and vision, headaches. Crown Center or (brow segment). Once you unlock, you feel the soul's seat and the world door; cosmic harmony. A vision, or purpose, and inner knowledge, shine forth.  To fully realize its potential, this center needs energy from the breath and other centers. A continuous passage from the head to the toe. Aspects which are positive.  Beyond this corporeal world into unbridled states of ecstasy.  Link of something that is visible and invisible. Extremely clear. A deep sense of wholeness. Negative scores. Undeveloped sense of wholeness and a fundamental confidence. So much logic and analysis. Constantly active and distrustful of one's intuitive powers. Physical negative aspects: Unbalanced hemispheres in the brain. Thyroid, parathyroid, genital, and muscle ailments.

Repetition is the key that unlocks knowledge, and knowledge is the key that unlocks your mind.

The Shema was-and is- the mantra of a manna-nourished people, the restorative words of those whose ancestors had wandered the wilderness in search of home. Traditionally, Jews have recited this prayer twice a day, morning and evening; a ritual repetition suggests that we need the regular reminder. Many Jews also have the verses inscribed on miniature scrolls and contained within tefillin, tiny boxes worn during worship, or mezuzot, small cases attached to the doorframes of their homes. The Shema is, like so many prayers, not so much an act of telling God something about what we are experiencing than a ritual of recentering ourselves-not on our own certainty but on our own faith; not on the futile chase for all knowledge but on the path toward relationship with the only One who can be a true know-it-all; not on ourselves but on the One who made us and the One who is with us. "We are all interconnected in this world, every rock and stone, every creature," says Rabbi Angela Buchdahl, the senior cantor at New York City's Central Synagogue, who grew up reciting this prayer with her sister every night and now does the same with her own three children. The Shema offers a steady reminder: "God is in all things." But if this were easy to remember, and if this path were painless, and if this journey were easy, and if loving God-or even just recognizing God-weren't so counterintuitive, why exactly would you need all your heart, all your soul, and all your might?

You begin to find comfort in simple and essential stuff as your soul expands, but you create apathy for a repetitive career, a toxic relationship, fake human relationships, etc. I don't suggest you give up your simple life in order to awaken your spirit. It's nice to have healthy relationships and love-filled interactions with others, but you may find yourself challenging other issues about your identity, relationships and laws created by society at the beginning of soul awakening. You find yourself in a bond with nature  When you felt alive in the vicinity of nature and felt grateful for seeing the landscapes, plants, wildlife, stars, mountains, etc., you may have developed a rare and precious connection with nature. It is no wonder that knowledge has been raised by those who find peace in existence. Such people know their priorities in life and are grateful to God for creating this beautiful world. You may also become more conscious of the rights of climate and animals. You might want to plant trees and live in a place to breathe in the fresh air.

Xol, the world’s sun, ascended sloping hills of grain and vegetable crops with the kind of sluggish unenthusiasm that must surely come with countless millennia of enforced repetition. Even He, in His ageless wisdom, had not the slightest knowledge of the prominence of the day He was bringing to the Kingdom of Lohr, for in truth He did not take much of an interest in the goings-on of the odd little creatures who inhabited the irrelevant blue planet he had been charged by the gods to orbit. His mind, which can only be described as infinite, was somewhat preoccupied, though with what exactly astropsychologists have yet to ascertain. As such, He was completely oblivious to the fact, as He shined dully on the wet little village, that the day He was bringing to the world would see the birth of a hero.

repetition itself also helps to cement the knowledge in your mind. The emphasis on repeating the knowledge in your own words, and in a fully coherent, complete sentence, requires you to process the information and chew on its meaning, thus entrenching it more deeply in your mind.

There are events that resemble one another, continued the elder, but opposites are born from that similarity. The Old Testament opens with Adam but the New Testament opens with Christ. The sweetness of the apple that Adam eats turns into the bitterness of the vinegar that Christ drinks. The tree of knowledge leads humanity to death but a cross of wood grants immortality to humanity. Remember, O Amvrosy, that repetitions are granted for our salvation and in order to surmount time.

CRM (Customer Relationship Management) is a marketing strategy that focuses on managing interactions and relationships with customers. CRM enables businesses to improve customer satisfaction, loyalty, and retention by providing personalized experiences that meet their needs. CRM is an essential aspect of modern marketing as it enables businesses to understand their customers' behavior, preferences, and needs and develop targeted marketing campaigns that resonate with them. In Go High Level, CRM (Customer Relationship Management) is a core component of the platform. The CRM functionality in Go High Level enables businesses to manage their customer interactions and relationships more effectively, improving customer satisfaction, loyalty, and retention. The CRM functionality in Go High Level includes a range of features and tools designed to help businesses automate and streamline their customer-facing processes, as well as provide them with insights into their customers' behavior, preferences, and needs. In essence, CRM is a set of practices, technologies, and strategies that businesses use to manage their customer interactions and relationships. The goal of CRM is to build stronger, more meaningful relationships with customers by providing them with personalized experiences and tailored solutions. CRM in marketing can be divided into three main categories: operational CRM, analytical CRM, and collaborative CRM. Operational CRM focuses on automating and streamlining customer-facing processes, such as sales, marketing, and customer service. This type of CRM is designed to improve efficiency and productivity by automating repetitive tasks and providing a centralized database of customer information. Operational CRM includes features such as sales pipeline management, lead nurturing, and customer service management. Analytical CRM focuses on analyzing customer data to gain insights into their behavior, preferences, and needs. This type of CRM enables businesses to make data-driven decisions by providing them with a better understanding of their customers' needs and preferences. Analytical CRM includes features such as customer segmentation, data mining, and predictive analytics. Collaborative CRM focuses on enabling businesses to collaborate and share customer information across different departments and functions. This type of CRM helps to break down silos within organizations and improve communication and collaboration between different teams. Collaborative CRM includes features such as customer feedback management, social media monitoring, and knowledge management. CRM is important for marketing because it enables businesses to build stronger, more meaningful relationships with customers. By understanding their customers' behavior, preferences, and needs, businesses can develop targeted marketing campaigns that resonate with them. This results in higher customer satisfaction, loyalty, and retention. CRM can also help businesses to improve their sales and marketing processes by providing them with better visibility into their sales pipeline and enabling them to track and analyze their marketing campaigns' effectiveness. This enables businesses to make data-driven decisions to improve their sales and marketing strategies, resulting in increased revenue and growth. Another benefit of CRM in marketing is that it enables businesses to personalize their marketing campaigns. Personalization is essential in modern marketing as it enables businesses to tailor their marketing messages and solutions to meet their customers' specific needs and preferences. This results in higher engagement and conversion rates, as customers are more likely to respond to marketing messages that resonate with them. Lead Generation: Go High Level provides businesses with a range of tools to generate leads, including customizable landing pages, web forms, and social media integrations.

The definition of art is problematic, but, simplistically, it is the application of skills to the creation of aesthetic values. Science can be defined as the methodical pursuit of knowledge about the phenomena of the physical world on the basis of unbiased observation and systematic experimentation. Roughly speaking, the objects of art and science are beauty and truth, respectively. Yoga is an art because it evidently does not have the mathematical exactitude of the natural sciences. The British-American mathematician-philosopher Alfred North Whitehead once remarked: “Art flourishes when there is a sense of adventure, a sense of nothing having been done before, of complete freedom to experiment; but when caution comes in you get repetition, and repetition is the death of art.”2 These comments apply to Yoga quite well. It is an incredible adventure of the spirit, which seeks to create an altogether new destiny. Each time the practitioner applies the wisdom of Yoga to life’s many situations, he or she must engage the process as if it were the first time. Thus Yoga is continuous self-application but not merely repetition. The Sanskrit term abhyāsa, which literally means “repetition,” has the primary meaning of “practice” in the context of Yoga, and practice calls for what the Zen masters call “beginner’s mind.” Any efforts to squeeze Yoga into the much-celebrated scientific method is doomed to failure, which is not to say that Yoga cannot or should not be studied rigorously from a scientific perspective. In fact, since the 1920s various research organizations and individual researchers have conducted such research, especially medical investigations, with varying degrees of success, and their findings have definitely been helpful in appraising Yoga’s effectiveness.3 Yet, Yoga is not completely subjective and inexact either. It proceeds according to careful rules established over a long period of (repeatable) personal experimentation.

When the matter at hand is eternal salvation or damnation, the “unsettled soul” suspicious of ritual and tradition looks for evidence of her spiritual condition as close to the knowing self as possible, not in the objective mathematical language to which the Royal Society aspired but in objective experiences of spontaneous, passionate speech: in the substance of the inmost, most immediate thoughts and feelings, evinced by spontaneous, fervent prayer, which it takes both scientifically and economically as proofs and tokens of grace. If the Restoration witnessed the rise of what Robert Markley has called the ideology of objectivity, it also saw the coalescence of a related ideology of spontaneity. Concerned with the science of the soul and informed by emerging market and commercial logic, the cardinal points of this ideology were authentic and immediate sincerity (as opposed to performance or artifice), pure desire (as opposed to coldness, hypocrisy or a bifurcation between doctrinal knowledge and feeling), freedom (as opposed to form), and novelty and currency (as opposed to the repetitive, the boring, and the out-of-date). In the consolidation of the discourse and practice of free prayer, we see the culmination of Renaissance crises of representation and the fruition of the dramatic Reformation attacks on ritual, when under increasing pressures toward certainty and ever more entrenched economic logics, spontaneity becomes policy: not an option, but, for growing numbers of Protestants, paradoxically an obligation and the sine qua non of valid prayer and a saved subjectivity.

You can repeat a string of facts over and over endlessly in your head but they’ll disappear as soon as you stop that repetition. If you deploy lively characters to act out that knowledge you’ll need far fewer repetitions to retain the knowledge, and you’ll retain it for longer. It is why all indigenous cultures tell stories and why we should too. I’ll explain it all in Chapter 4

YOUNG CHILDREN MAY BE grueling, young children may be vexing, and young children may bust and redraw the contours of their parents’ professional and marital lives. But they bring joy too. Everyone knows this (hence: “bundles of joy”). But it’s worth considering some of the reasons why. It’s not just because they’re soft and sweet and smell like perfection. They also create wormholes in time, transporting their mothers and fathers back to feelings and sensations they haven’t had since they themselves were young. The dirty secret about adulthood is the sameness of it, its tireless adherence to routines and customs and norms. Small children may intensify this sense of repetition and rigidity by virtue of the new routines they establish. But they liberate their parents from their ruts too. All of us crave liberation from those ruts. More to the point, all of us crave liberation from our adult selves, at least from time to time. I’m not just talking about the selves with public roles to play and daily obligations to meet. (We can find relief from those people simply by going on vacation, or for that matter, by pouring ourselves a stiff drink.) I’m talking about the selves who live too much in their heads rather than their bodies; who are burdened with too much knowledge about how the world works rather than excited by how it could work or should; who are afraid of being judged and not being loved. Most adults do not live in a world of forgiveness and unconditional love. Unless, that is, they have small children. The most shameful part of adult life is how blinkered it makes us, how brittle and ungenerous in our judgments. It often takes a much bigger project to make adults look outward, to make them “boundless and unwearied in giving,” as the novelist and philosopher C. S. Lewis writes in The Four Loves. Young children can go a long way toward yanking grown-ups out of their silly preoccupations and cramped little mazes of self-interest—not just relieving their parents of their egos, but helping them aspire to something better.

One thing leads to another in this world, Flamen, and we human beings get dragged along like—like dead leaves spinning in the wake of a skimmer. Diablo was saying a while back how you fine down your principles so that a machine can handle them, and pretty soon the person using the machine comes to imagine that this is how it’s always been— there never was a subtler way of thinking. That’s some of where it’s at, but it’s not all by any means. Take the fine expensive home you live in, with its automatic defenses and its mines sown under the lawn like daffodil-bulbs. You shut yourself up behind armor-plate, you shut your mind too. You advertise Guardian traps on your show, don’t you—those steel bands spiked like an Iron Maiden? What’s the mentality of someone who’s prepared to come home from visiting neighbors and find a corpse hung up in the doorway? I say he’s already insane when he commits himself to that course of action, and you don’t have to wait for him to lose his marbles under an overdose of Ladromide before he stops thinking as a responsible mature person ought to! And what’s the reason that’s advanced for acting this way?” He rounded on Reedeth. “You know! You probably have it dinned into you a dozen times a day at your work! ‘Be an individual!’” Conroy contrived to make the slogan sound obscene. “And what’s this been twisted into? The biggest Big Lie in history! It’s no use making your life so private you refuse to learn from other people’s experience—you just get stuck in a groove of mistakes you need never have made. We have more knowledge available at the turn of a switch than ever before, we can bring any part of the world into our own homes, and what do we do with it? Half the time we advertise goods people can’t afford, and anyhow they’ve got the color and hold controls adrift because the pretty patterns are fun to look at when you’ve bolted and barred your mind with drugs. Split! Divide! Separate! Shut your eyes and maybe it’ll go away! “We mine our gardens, we close our frontiers, we barricade our cities with Macnamara lines to shut off black from white, we divide, divide, divide!” A stamp emphasized each repetition of the word. “It gets into our families, goddamn it, it gets into our very love-making! Christ, do you know I had a girl student last year who thought she was having an affair with a boy back home and all they’d ever done was sit in front of the comweb and masturbate at each other? Twenty miles apart! They’d never even kissed! We’re going insane, our whole blasted species—we’re heading for screaming ochlophobia! Another couple of generations and husbands will be afraid to be alone in the same room with their wives, mothers will be afraid of their babies, if there are any babies!

However, if there is common knowledge of rationality, you know that others will not stop at the first step, so you can continue this iterative reasoning forever – a process of reasoning that involves repetition of the same process, taking the result from one round as a starting point for the next.

The critical question about these statues is, Why were they all made alike? You see them sitting there, like Diogenes in their barrels, looking at the sky with empty eye-sockets, and watching the sun and the stars go overhead without ever trying to understand them. When the Dutch discovered this island on Easter Sunday in 1722, they said that it had the makings of an earthly paradise. But it did not. An earthly paradise is not made by this empty repetition…These frozen faces, these frozen frames in a film that is running down, mark a civilization which failed to take the first step on the ascent of rational knowledge.

Raja-Yoga (the path of contemplation), Hatha-Yoga (the path of physical transformation), Jnana-Yoga (the path of knowledge), Karma-Yoga (the path of ego-free action), Bhakti-Yoga (the path of the heart), Mantra-Yoga (the path of mantric repetition), and Tantra-Yoga (the path of ritual).

I have since learned that marriage is nothing more than a spell strengthened by daily ritual. The spell requires libations: mundane musings hoarded and pored over, the repetition of small dismays, the knowledge of how your spouse takes their coffee. Marriage asks for that crust of time you were selfishly saving for yourself. Marriage demands blood, for it says: Here is what is inside me, and I tithe it to you. A marriage cannot live on honest midnights alone.

Persistence is a state of mind, therefore it can be cultivated. Like all states of mind, persistence is based upon definite causes, among them these:— a. Definiteness of purpose. Knowing what one wants is the first and, perhaps, the most important step toward the development of persistence. A strong motive forces one to surmount many difficulties. b. Desire. It is comparatively easy to acquire and to maintain persistence in pursuing the object of intense desire. c. Self-reliance. Belief in one’s ability to carry out a plan encourages one to follow the plan through with persistence. (Self-reliance can be developed through the principle described in the chapter on autosuggestion). d. Definiteness of plans. Organized plans, even though they may be weak and entirely impractical, encourage persistence. e. Accurate knowledge. Knowing that one’s plans are sound, based upon experience or observation, encourages persistence; “guessing” instead of “knowing” destroys persistence. f. Cooperation. Sympathy, understanding, and harmonious cooperation with others tend to develop persistence. g. Will-power. The habit of concentrating one’s thoughts upon the building of plans for the attainment of a definite purpose leads to persistence. h. Habit. Persistence is the direct result of habit. The mind absorbs and becomes a part of the daily experiences upon which it feeds. Fear, the worst of all enemies, can be effectively cured by forced repetition of acts of courage. Everyone who has seen active service in war knows this.

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

As there is an infinite fulness of all possible good in God — a fulness of every perfection, of all excellency and beauty, and of infinite happiness — and as this fulness is capable of communication, or emanation ad extra; so it seems a thing amiable and valuable in itself that this infinite fountain of good should send forth abundant streams. And as this is in itself excellent, so a disposition to this in the Divine Being, must he looked upon as an excellent disposition. Such an emanation of good is, in some sense, a multiplication of it. So far as the stream may be looked upon as any thing besides the fountain, so far it may be looked on as an increase of good. And if the fulness of good that is in the fountain, is in itself excellent, then the emanation, which is as it were an increase, repetition, or multiplication of it, is excellent. Thus it is fit, since there is an infinite fountain of light and knowledge, that this light should shine forth in beams of communicated knowledge and understanding; and, as there is an infinite fountain of holiness, moral excellence, and beauty, that so it should flow out in communicated holiness. And that, as there is an infinite fulness of joy and happiness, so these should have an emanation, and become a fountain flowing out in abundant streams, as beams from the sun.

No beginning is ever assured. No end is predictable. Only the terrified cloak their fragile minds and spirits in a comfortable layer of certainty. Convictions waver. Absolutes dissolve into vagueness as fury subsides, as passion drowns in repetition, as knowledge is gained, as bigger things begin to dwarf what we once thought of as monolithic beliefs.

Blindness and forgiveness are essential to survival. But at the same time they lead to repetition and they perpetuate cycles of cruelty. To break through this vicious circle we need to understand that so-called love cannot survive abuse, deception, and exploitation without seeking new victims. And if it requires new victims, it is no longer love but at best the longing for love. Only unflinching realization of one’s own past reality, of what really happened can break through the chain of abuse. If I know and can feel what my parents did to me when I was totally defenseless, I no longer need victims to befog my awareness. I no longer need to reenact what happened to me and take it out on innocent people because now I know what happened. And if I want to live my life consciously, without exploiting others, then I must actively accept that knowledge.

The practice of self-observation consists of putting your attention on your thoughts, feelings, and actions in the present moment and bringing your focus back over and over again from wherever it inevitably wanders. Studying your own thinking, feeling, or doing in the present moment without judgment becomes your chosen “object of attention,” rather than allowing your mind to continue being preoccupied with its usual reactive, habitual patterns. This mindfulness activity is an exercise in becoming more conscious to what is going on inside you and remembering to be more purposeful in tuning in to yourself more often. As with repetition in physical exercise, the “attentional muscle” strengthens through a consistent effort to notice where your attention goes and then shift it back to a focus you have chosen consciously.

Our brains are meaning machines. What we understand as “meaning” is generated by the associations our brain makes between two or more experiences. We press a button, then we see a light go on; we assume the button caused the light to go on. This, at its core, is the basis of meaning. Button, light; light, button. We see a chair. We note that it’s gray. Our brain then draws the association between the color (gray) and the object (chair) and forms meaning: “The chair is gray.” Our minds are constantly whirring, generating more and more associations to help us understand and control the environment around us. Everything about our experiences, both external and internal, generates new associations and connections within our minds. Everything from the words on this page, to the grammatical concepts you use to decipher them, to the dirty thoughts your mind wanders into when my writing becomes boring or repetitive—each of these thoughts, impulses, and perceptions is composed of thousands upon thousands of neural connections, firing in conjunction, alighting your mind in a blaze of knowledge and understanding. But there are two problems. First, the brain is imperfect. We mistake things we see and hear. We forget things or misinterpret events quite easily. Second, once we create meaning for ourselves, our brains are designed to hold on to that meaning. We are biased toward the meaning our mind has made, and we don’t want to let go of it. Even if we see evidence that contradicts the meaning we created, we often ignore it and keep on believing anyway.

At the risk of repetitiveness I must once more mention here the Pythagoreans, the chief engineers of that epoch-making change. I have spoken in more detail elsewhere of the inspired methods by which, in their religious order, they transformed the Orphic mystery cult into a religion which considered mathematical and astronomical studies as the main forms of divine worship and prayer. The physical intoxication which had accompanied the Bacchic rites was superseded by the mental intoxication derived from philo-sophia, the love of knowledge. It was one of the many key concepts they coined and which are still basic units in our verbal currency. The cliche' about the 'mysteries of nature' originates in the revolutionary innovation of applying the word referring to the secret rites of the worshippers of Orpheus, to the devotions of stargazing. 'Pure science' is another of their coinages; it signified not merely a contrast to the 'applied' sciences, but also that the contemplation of the new mysteria was regarded as a means of purifying the soul by its immersion in the eternal. Finally, 'theorizing' comes from Theoria, again a word of Orphic origin, meaning a state of fervent contemplation and participation in the sacred rites (thea spectacle, theoris spectator, audience). Contemplation of the 'divine dance of numbers' which held both the secrets of music and of the celestial motions became the link in the mystic union between human thought and the anima mundi. Its perfect symbol was the Harmony of the Spheres-the Pythagorean Scale, whose musical intervals corresponded to the intervals between the planetary orbits; it went on reverberating through 'soft stillness and the night' right into the poetry of the Elizabethans, and into the astronomy of Kepler.

...all this abstraction is also potentially distancing. We don't see the labor that went into building our railroads or the civilizations that were wiped out in order to clear the land. We don't see the millennia of dinosaurs or plankton that went into our oil, the Chinese repetitive stress injuries that went into our iPhones, or any of the other time-intensive processes we can spend in an instant today. We tend to see math and science as a steady state of facts rather than as the accumulated knowledge of linear traditions. As Korzybski put it, we see further because we "stand on the shoulders" of the previous generation.

The industrial economy put a premium on the repetitive delivery of process-driven factory work. This is what delivered quality products, consistently. The knowledge economy is quite different in that it puts a premium on cognitive decision making, collaborative problem solving and creative thinking. This is what delivers innovation

So how do we use the knowledge we’ve gained about bottlenecks, leverage, and feedback loops? When we identify a bottleneck, we should devote our time to using the highest leverage until the bottleneck is no longer a problem. Then we measure our improvement-detecting feedback loops. Then we move on to clear our next bottleneck. The more bottlenecks we overcome, the less constraining the next bottleneck will be. This is a cycle where each repetition will push us to a higher level of emergence. “Shortly: find your bottleneck, experiment to remove it, repeat.”[ xix]

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Cognitive efficiency, a cognitive ability vital for processing information without a feeling of overwhelm, fosters a learner's ability to absorb, recall, and apply knowledge effectively. Rapid learning components that contribute to cognitive efficiency include feedback mechanisms, effective note-taking, spaced repetition, metacognition, homework assignments, active recall, mnemonic devices, immediate practice sessions, and the integration of gamification elements.

In rapid learning, chunking, repetition, engagement, assessment, and organization play key roles in propelling students toward efficient and effective knowledge acquisition.

Repetition is a core principle of rapid learning, emphasizing the essence of consistent and timely practice to reinforce newly acquired knowledge and develop skills.

A pivotal aspect of rapid learning is spaced repetition. Learners strategically review and revisit material at intervals, ensuring the long-term retention of knowledge and skills in their cognitive arsenal.

Spaced repetition fosters and guarantees retention. Learners interact with knowledge, revisiting it at intervals, ensuring that what's learned stays ingrained and is transformed into understanding.

But there have never been any great discoveries in the world of science made by women, because the facility for truth only proceeds from a desire for truth, and the former is always in proportion to the latter. Woman's sense of reality is much less than man's, in spite of much repetition of the contrary opinion. With women the pursuit of knowledge is always subordinated to something else, and if this alien impulse is sufficiently strong they can see sharply and unerringly, but woman will never be able to see the value of truth in itself and in relation to her own self. Where there is some check to what she wishes a woman becomes quite uncritical and loses all touch with reality. This is why women so often believe themselves to have been the victims of sexual overtures; this is the reason of extreme frequency of hallucinations of the sense of touch in women, of the intensive reality of which it is almost impossible for a man to form an idea. This also is why the imagination of women is composed of lies and errors, whilst the imagination of the philosopher is the highest form of truth.