Self Paced Learning Quotes

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.

But by no means did I ever imagine that one day I would be an instructional designer of self-paced, online e-learning programs. Never. This was a complete accident.

Everything has its own pace its own timing. True of working, studying, learning. True of illness, sorrow, grief. True of change, of transformation. True of conflict. True of peace. You can't change the pace.

Everything has its own pace its own timing. True of working, studying, learning. True of illness, sorrow, grief. True of change, of transformation. True of conflict. True of peace. You can't change the pace without changing its nature, changing the experience. And the experience is its own end. The end never justifies the means because every means is its own end. It's not just about you, your natural pace, it's about what you're doing what's being done butterfly effects over miles and years. The river will not be pushed. The rain will not cease until it has finished pouring down. The sun will not rise before dawn. This is where we are.

. . .biographers tend to regard as character those elements of personality that remain constant, or nearly so, throughout. . .Like practitioners of fractal geometry, biographers seek patterns that persist as one moves from micro- to macro-levels of analysis, and back again. . . . It follows from this that the scale across which we seek similarity need not be chronological. Consider the following incidents in the life of Stalin between 1929 and 1940, arranged not by dates but in terms of ascending horror. Start with the parrot he kept in a cage in his Kremlin apartment. The dictator had the habit of pacing up and down for long periods of time, smoking his pipe, brooding, and occasionally spitting on the floor. One day the parrot tried to mimic Stalin's spitting. He immediately reached into the cage with his pipe and crushed the parrot's head. A very micro-level event, you might well say, so what? But then you learn that Stalin, while on vacation in the Crimea, was once kept awake by a barking dog. It turned out to be a seeing-eye dog that belonged to a blind peasant. The dog wound up being shot, and the peasant wound up in the Gulag. And then you learn that Stalin drove his independently minded second wife, who tried to talk back to him, into committing suicide. And that he arranged for Trotsky, who also talked back, to be assassinated halfway around the world. And that he arranged as well the deaths of as many of Trotsky's associates that he could reach, as well as the deaths of hundred of thousands of other people who never had anything to do with Trotsky. And that when his own people began to talk back by resisting the collectivization of agriculture, he allowed some fourteen million of them to die from the resulting starvation, exile, or imprisonment. Again, there's self-similarity across scale, except that the scale this time is a body count. It's a fractal geometry of terror. Stalin's character extended across time and space, to be sure, but what's most striking about it is its extension across scale: the fact that his behavior seemed much the same in large matters, small matters, and most of those that lay in between.

(...) How many ladies have there been, and still are, who deserve place among the learned; and who are more capable of teaching the sciences than those who now fill most of the university chairs? The age we live in has produced as many, as any heretofore (...) And as our sex, when it applies to learning, may be said at least to keep pace with the Men, so are they more to be esteem'd for their learning than the latter: Since they are under a necessity of surmounting the softness they were educated in (...) to which cruel custom seem'd to condemn them; to overcome the external impediments in their way to study; and to conquer the disadvantageous notions, which the vulgar of both sexes entertain of learning in Women. (...) it is self-evident, that many of our sex have far outstript the Men. Why then are we not as fit to learn and teach the sciences, at least to our own sex, as they fancy themselves to be?

Then the Yogi suddenly fell silent, and when I looked puzzled he shrugged and said: ‘Don’t you see yourself where the fault lies?’ But I could not see it. At this point he recapitulated with astonishing exactness everything he had learned from me by his questioning. He went back to the first signs of fatigue, repugnance, and intellectual constipation, and showed me that this could have happened only to someone who had submerged himself disproportionately in his studies and that it was high time for me to recover my self-control, and to regain my energy with outside help. Since I had taken the liberty of discontinuing my regular meditation exercises, he pointed out, I should at least have realized what was wrong as soon as the first evil consequences appeared, and should have resumed meditation. He was perfectly right. I had omitted meditating for quite a while on the grounds that I had no time, was too distracted or out of spirits, or too busy and excited with my studies. Moreover, as time went on I had completely lost all awareness of my continuous sin of omission. Even now, when I was desperate and had almost run aground, it had taken an outsider to remind me of it. As a matter of fact, I was to have the greatest difficulty snapping out of this state of neglect. I had to return to the training routines and beginners’ exercises in meditation in order gradually to relearn the art of composing myself and sinking into contemplation.” With a small sigh the Magister ceased pacing the room. “That is what happened to me, and to this day I am still a little ashamed to talk about it. But the fact is, Joseph, that the more we demand of ourselves, or the more our task at any given time demands of us, the more dependant we are on meditation as a wellspring of energy, as the ever-renewing concord of mind and soul. And – I could if I wished give you quite a few more examples of this – the more intensively a task requires our energies, arousing and exalting us at one time, tiring and depressing us at another, the more easily we may come to neglect this wellspring, just as when we are carried away by some intellectual work we easily forget to attend to the body. The really great men in the history of the world have all either known how to meditate or have unconsciously found their way to the place to which meditation leads us. Even the most vigorous and gifted among the others all failed and were defeated in the end because their task or their ambitious dream seized hold of them, made them into persons so possessed that they lost the capacity for liberating themselves from present things, and attaining perspective. Well, you know all this; it’s taught during the first exercises, of course. But it is inexorably true. How inexorably true it is, one realizes only after having gone astray.

3. The child is allowed to experience and express ordinary impulses, such as jealousy, rage, sexuality and defiance, because the parents have not disowned these feelings in themselves. 4. The child does not have to please the parent and can develop his own needs at his own developmental pace. 5. The child can depend on and use his parents because they are separate from him. 6. The parents’ independence and good boundaries allow the child to separate self and object representation. 7. Because the child is allowed to display ambivalent feelings, he can learn to regard himself and the caregiver as “both good and bad,” rather than splitting off certain parts as good and certain parts as bad. 8. The beginning of true object love is possible because the parents love the child as a separate object.

Dennis Tueller, a Salt Lake City police officer and firearms instructor (since retired), asked just this question.  Uniformed officers are routinely faced with impact weapon bearing suspects.  So it’s natural for Tueller to wonder how far away a suspect can be and still use an impact weapon against an officer before he could defend himself. To answer his question, Tueller ran a bunch of empirical studies.  Which is just a fancy way of saying he ran a bunch of students through the exercise that would later become the Tueller Drill. Tueller learned that most officers can get a service pistol out of a holster and engage a threat with center-mass hits within 1.5 seconds.  So the question then becomes, how much distance can a bad guy cross in 1.5 seconds?  Timing a great many students running from a standing start, Tueller learned that someone can go about 21 feet in 1.5 seconds.  So 21 feet became the “Tueller distance,” or the maximum distance from a police officer a person can use an impact weapon against the officer before the officer can shoot them.  The Tueller Drill is often referred to as the “21 foot rule,” or the “7 yard rule.”  This really obscures the real take-home message of the Tueller Drill.  The value is not some particular distance.  What matters is your “Tueller distance.” People’s draw speeds vary.  Your Tueller distance will be greater or less than 21 feet depending on your ability to get the gun unholstered and pointed center-mass. The real lesson of the Tueller Drill is that someone armed with an impact weapon has the opportunity to use it at a far greater distance than most think—and certainly much greater distances than a juror might have otherwise thought.  If you imagine the length of typical American parking space, and add another three paces, you’ll be right about at 21 feet.

Nobody chooses to experience trauma. Whether it’s a natural disaster, a devastating accident, or an act of interpersonal violence, trauma often leaves people feeling violated and absent a sense of control. Because of this, it’s vital that survivors feel a sense of choice and autonomy in their mindfulness practice. We want them to know that in every moment of practice, they are in control. Nothing will be forced upon them. They can move at a pace that works for them, and they can always opt out of any practice. By emphasizing self-responsiveness, we help put power back in the hands of survivors. The body is central to this process. Survivors need to know they won’t be asked to override signals from their body, but to listen to them—one way they’ll learn to stay in their window of tolerance. We can accomplish this, in part, through our selection of language. Rather than give instructions as declarations, we can offer invitations that increase agency. Here are a few examples: • “In the next few breaths, whenever you’re ready, I invite you to close your eyes or have them open and downcast” (as opposed to “Close your eyes”). • “You appeared to be hyperventilating at the end of that last meditation. Would you like to talk to me for a minute about it?” (versus “You looked terrified. I need to talk to you”). In all of our interactions, we can tailor our instructions to be invitations instead of commands. Another way to emphasize choice is to provide different options in practice. We can offer students and clients the choice to have their eyes open or closed, or to adopt a posture that works best for them (e.g., standing, sitting, or lying down). Any time we are offering different ways people can practice, we can also work to normalize any choice they make—one way is not superior to the other.17 While we can encourage people to stay through the duration of a meditation period, we also want them to know that leaving the room—especially if they are surpassing their window of tolerance—is an option that is always available to them.

Praise for THIS TENDER LAND “If you liked Where the Crawdads Sing, you’ll love This Tender Land by best-selling author William Kent Krueger. This story is as big-hearted as they come.” —Parade Magazine “If you’re among the millions who raced through Where the Crawdads Sing this year and are looking for another expansive, atmospheric American saga, look to the latest from Krueger.” —Entertainment Weekly “Rich with graceful writing and endearing characters… this is a book for the ages.” —The Denver Post “There are very few books (or movies, for that matter) that you can describe as ‘epic.’ But This Tender Land is just that.… This story will make you look at the world from a variety of viewpoints, as you watch these lost souls befriend one another in order to form their own unbreakable family unit.” —Suspense Magazine “[The characters’] adventures are heartstirring and their view of our complex nation, in particular the upper Midwest, is encyclopedic, if an encyclopedia could stir your heart as well as your brain.” —Sullivan County Democrat “Reminiscent of Huck and Jim and their trip down the Mississippi, the bedraggled youngsters encounter remarkable characters and learn life lessons as they escape by canoe down the Gilead River in Minnesota.” —Bookpage “Long, sprawling, and utterly captivating, readers will eat up every delicious word of it.” —New York Journal of Books “Krueger has crafted an American saga, epic in scope, a glorious and grand adventure that speaks of the heart and history of this country.” —Addison Independent (Vermont) “More than a simple journey; it is a deeply satisfying odyssey, a quest in search of self and home. Richly imagined and exceptionally well plotted and written, the novel is, most of all, a compelling, often haunting story that will captivate both adult and young adult readers.” —Booklist “Absorbing and wonderfully paced, this fictional narrative set against historical truths mesmerizes the reader with its evocations of compassion, courage, and self-discovery.… This Tender Land is a gripping, poignant tale swathed in both mythical and mystical overtones.” —Bob Drury, New York Times bestselling author of The Heart of Everything That Is “This Tender Land is a moving portrait of a time and place receding from the collective memory, but leaving its mark on the heart of what the nation has become.” —CrimeReads

As the Princess performs the impossible balancing act which her life requires, she drifts inexorably into obsession, continually discussing her problems. Her friend Carolyn Bartholomew argues it is difficult not to be self-absorbed when the world watches everything she does. “How can you not be self-obsessed when half the world is watching everything you do; the high-pitched laugh when someone is talking to somebody famous must make you very very cynical.” She endlessly debates the problems she faces in dealing with her husband, the royal family, and their system. They remain tantalizingly unresolved, the gulf between thought and action achingly great. Whether she stays or goes, the example of the Duchess of York is a potent source of instability. James Gilbey sums up Diana’s dilemma: “She can never be happy unless she breaks away but she won’t break away unless Prince Charles does it. He won’t do it because of his mother so they are never going to be happy. They will continue under the farcical umbrella of the royal family yet they will both lead completely separate lives.” Her friend Carolyn Bartholomew, a sensible sounding-board throughout Diana’s adult life, sees how that fundamental issue has clouded her character. “She is kind, generous, sad and in some ways rather desperate. Yet she has maintained her self-deprecating sense of humour. A very shrewd but immensely sorrowful lady.” Her royal future is by no means well-defined. If she could write her own script the Princess would like to see her husband go off with his Highgrove friends and attempt to discover the happiness he has not found with her, leaving Diana free to groom Prince William for his eventual destiny as the Sovereign. It is an idle pipe-dream as impossible as Prince Charles’s wish to relinquish his regal position and run a farm in Italy. She has other more modest ambitions; to spend a weekend in Paris, take a course in psychology, learn the piano to concert grade and to start painting again. The current pace of her life makes even these hopes seem grandiose, never mind her oft-repeated vision of the future where she see herself one day settling abroad, probably in Italy or France. A more likely avenue is the unfolding vista of charity, community and social work which has given her a sense of self-worth and fulfillment. As her brother says: “She has got a strong character. She does know what she wants and I think that after ten years she has got to a plateau now which she will continue to occupy for many years.” As a child she sensed her special destiny, as an adult she has remained true to her instincts. Diana has continued to carry the burden of public expectations while enduring considerable personal problems. Her achievement has been to find her true self in the face of overwhelming odds. She will continue to tread a different path from her husband, the royal family and their system and yet still conform to their traditions. As she says: “When I go home and turn my light off at night, I know I did my best.

When I visited my father yesterday, I went upstairs to my old room. For a time after my marriage the maid had occupied it. It was unused now, and I found in it many of the objects I had kept around me ten years ago, before I left for school. There was a Persian print over the bed, of a woman dropping a flower on her interred lover - visible in his burial gown under the stones; a bookcase my mother had bought me; a crude water color of a pitcher and glass done by Bertha, some nearly forgotten girl. I sat in the rocking chair, feeling that my life was already long enough to contain nearly forgotten periods, a loose group of undifferentiated years. Recently, I had begun to feel old, and it occurred to me that I might be concerned with age merely because I might never attain any great age, and that there might be a mechanism in us that tried to give us all of life when there was danger of being cut off. And while I knew it was absurd for me to think of my “age,” I had apparently come to a point where the perspectives of time appeared far more contracted than they had a short while ago. I was beginning to grasp the meaning of “irretrievable.” This rather ordinary and, in some ways mean, room, had for twelve years been a standard site, the bearded Persian under the round stones and the water color, fixtures of my youth. Ten years ago I was at school; and before that… It was suddenly given me to experience one of those consummating glimpses that come to all of us periodically. The room, delusively, dwindled and became a tiny square, swiftly drawn back, myself and all objects in it growing smaller. This was not a mere visual trick. I understood it to be a revelation of the ephemeral agreements by which we live and pace ourselves. I looked around at the restored walls. This place which I avoided ordinarily, had great personal significance for me. But it was not here thirty years go. Birds flew through this space. It may be gone fifty years hence. Such reality, I thought, is actually very dangerous, very treacherous. It should not be trusted. And I rose rather unsteadily from the rocker, feeling that there was an element of treason to common sense in the very objects of common sense. Or that there was no trusting them, save through wide agreement, and that my separation from such agreement had brought me perilously far from the necessary trust, auxiliary to all sanity. I had not done well alone. I doubted whether anyone could. To be pushed upon oneself entirely put the very facts of simple existence in doubt. Perhaps the war could teach me, by violence, what I had been unable to learn during those months in the room. Perhaps I could sound creation through other means. Perhaps. But things were now out of my hands. The next move was the world’s. I could not bring myself to regret it... This is my last civilian day... I am no longer to be held accountable for myself; I am grateful for that. I am in other hands, relieved of self-determination, freedom canceled. Hurray for regular hours! And for the supervision of the spirit! Long live regimentation!

When I visited my father yesterday, I went upstairs to my old room. For a time after my marriage the maid had occupied it. It was unused now, and I found in it many of the objects I had kept around me ten years ago, before I left for school. There was a Persian print over the bed, of a woman dropping a flower on her interred lover - visible in his burial gown under the stones; a bookcase my mother had bought me; a crude water color of a pitcher and glass done by Bertha, some nearly forgotten girl. I sat in the rocking chair, feeling that my life was already long enough to contain nearly forgotten periods, a loose group of undifferentiated years. Recently, I had begun to feel old, and it occurred to me that I might be concerned with age merely because I might never attain any great age, and that there might be a mechanism in us that tried to give us all of life when there was danger of being cut off. And while I knew it was absurd for me to think of my "age," I had apparently come to a point where the perspectives of time appeared far more contracted than they had a short while ago. I was beginning to grasp the meaning of “irretrievable.” This rather ordinary and, in some ways mean, room, had for twelve years been a standard site, the bearded Persian under the round stones and the water color, fixtures of my youth. Ten years ago I was at school; and before that… It was suddenly given me to experience one of those one of those consummating glimpses that come to all of us periodically. The room, delusively, dwindled and became a tiny square, swiftly drawn back, myself and all objects in it growing smaller. This was not a mere visual trick. I understood it to be a revelation of the ephemeral agreements by which we live and pace ourselves. I looked around at the restored walls. This place which I avoided ordinarily, had great personal significance for me. But it was not here thirty years go. Birds flew through this space. It may be gone fifty years hence. Such reality, I thought, is actually very dangerous, very treacherous. It should not be trusted. And I rose rather unsteadily from the rocker, feeling that there was an element of treason to common sense in the very objects of common sense. Or that there was no trusting them, save through wide agreement, and that my separation from such agreement had brought me perilously far from the necessary trust, auxiliary to all sanity. I had not done well alone. I doubted whether anyone could/. To be pished upon oneself entirely put the very facts of simple existence in doubt. Perhaps the war could teach me, by violence, what I had been unable to learn during those months in the room. Perhaps I could sound creation through other means. Perhaps. But things were now out of my hands. The next move was the world's. I could not bring myself to regret it... This is my last civilian day... I am no longer to be held accountable for myself; I am grateful for that. I am in other hands, relieved of self-determination, freedom canceled. Hurray for regular hours! And for the supervision of the spirit! Long live regimentation!

When I visited my father yesterday, I went upstairs to my old room. For a time after my marriage the maid had occupied it. It was unused now, and I found in it many of the objects I had kept around me ten years ago, before I left for school. There was a Persian print over the bed, of a woman dropping a flower on her interred lover - visible in his burial gown under the stones; a bookcase my mother had bought me; a crude water color of a pitcher and glass done by Bertha, some nearly forgotten girl. I sat in the rocking chair, feeling that my life was already long enough to contain nearly forgotten periods, a loose group of undifferentiated years. Recently, I had begun to feel old, and it occurred to me that I might be concerned with age merely because I might never attain any great age, and that there might be a mechanism in us that tried to give us all of life when there was danger of being cut off. And while I knew it was absurd for me to think of my "age," I had apparently come to a point where the perspectives of time appeared far more contracted than they had a short while ago. I was beginning to grasp the meaning of “irretrievable.” This rather ordinary and, in some ways mean, room, had for twelve years been a standard site, the bearded Persian under the round stones and the water color, fixtures of my youth. Ten years ago I was at school; and before that… It was suddenly given me to experience one of those one of those consummating glimpses that come to all of us periodically. The room, delusively, dwindled and became a tiny square, swiftly drawn back, myself and all objects in it growing smaller. This was not a mere visual trick. I understood it to be a revelation of the ephemeral agreements by which we live and pace ourselves. I looked around at the restored walls. This place which I avoided ordinarily, had great personal significance for me. But nit was not here thirty years go. Birds flew through this space. It may be gone fifty years hence. Such reality, I thought, is actually very dangerous, very treacherous. It should not be trusted. And I rose rather unsteadily from the rocker, feeling that there was an element of treason to common sense in the very objects of common sense. Or that there was no trusting them, save through wide agreement, and that my separation from such agreement had brought me perilously far from the necessary trust, auxiliary to all sanity. I had not done well alone. I doubted whether anyone could/. To be pished upon oneself entirely put the very facts of simple existence in doubt. Perhaps the war could teach me, by violence, what I had been unable to learn during those months in the room. Perhaps I could sound creation through other means. Perhaps. But things were now out of my hands. The next move was the world's. I could not bring myself to regret it... This is my last civilian day... I am no longer to be held accountable for myself; I am grateful for that. I am in other hands, relieved of self-determination, freedom canceled. Hurray for regular hours! And for the supervision of the spirit! Long live regimentation!

The ammas taught me that the way out of the frenzied pace of our culture involves both external and internal journeys. I simplified possessions and needs. I am committed to owning less, not accumulating more. I let go of all commitments and activities that did not support or fit in with my life goals. Friendships are fewer but deeper and richer. Do we give ourselves permission to say “No”—to self and others? Do we live intentionally, making choices by our values and goals? Do we give away everything we haven’t used in the last six months? I began literally to slow down. I am learning to be more mindful of what I am doing while I am doing it. I am not so scattered, with my mind drifting in so many directions. I am deepening the awareness of God’s presence throughout my day. I stop to breathe, take note of where I am and what I am doing, and notice the Spirit in the midst of my do-

There are two questions that the thinking heart might ask about the new millennium. It may wonder if we can survive the world our brain has created for us and the pace at which it is running us and, even if the brain is clever enough to keep us alive in its new millennium world, will we want to live in that world if we only end up feeling more disconnected, hostile, self-protective, afraid, and alone in the universe—brilliant minds lacking loving souls. An objective of this book is to offer the possibility of putting more heart into our life by learning to quiet the restless, passionate brain so it may listen for the code of a gentler, more loving heart capable of reminding it that it is supposed to not only fulfill a biological evolutionary imperative but also be an instrument for refinement and expression of the soul.

In the morning mist, as I worked my way upstream, I watched three deer wade across the river ahead of me and quickly got out of my own head. The foliage was thick and green, in that moment before Texas summer becomes too hot to endure without immersing yourself in the water, and the air buzzed with insect and avian life. Canoeing, especially alone, has a meditative quality. I had to tune into the water, into the current, into the air. I felt and followed the flow of the elements around me, moving my body and the vessel that carried it through space, my form propelled by the paddle I stroked along the sides of the boat with learned grace, at the pace of the place, mostly silent. Not unlike the rudimentary meditation practices I had learned in high school from a visiting Zen priestess, I realize now, the activity had a way of emptying the mind of active thought. In zazen, the aim is no more mind than a dim mindfulness of the act of breathing. In a canoe, there’s a lot more going on, a way of moving through the natural environment that by its very essence leaves little room for distracted thought—an exorcism of the self that compels you to let the world around you into your consciousness. I literally had to feel my way using all my senses, opening my being up to everything it was interacting with. To do so without leaving the city, finding myself totally alone in a pocket of urban reality filled with bountifully diverse life, was absolutely transcendent.

It’s like it’s not even Mack anymore. It’s on that thought that my eyes start to burn, and after a few minutes all the tears I’ve been suppressing for the past twenty-four hours start streaming down my face. I cry in mostly silence, still walking at a brisk pace because I can’t afford to lose any time. Cal and Rachel will be waiting for me for a few more hours. They’re going to be crushed when I show up without Mack. I sniff and wipe at my eyes and continue, making sure to keep an eye out for possible danger. I really think I’m being careful, but I’m also crying. So what happens could definitely be my own fault. I’m not really made for this life. I don’t like violence of any kind, and it took me years after Impact to develop any sort of functional self-defense and fighting skills. I’ve learned a lot and hardened myself as best I can, so I’m not completely helpless anymore. But I’m not Rachel. Or Maria. Or one of the supercompetent women in my circle. And when I turn a tight curve in the trail I’m following and am suddenly confronted by three dubious-looking men, I don’t react quickly enough. I should have raised my gun immediately, but I don’t. I’m surprised. My eyes are filled with tears. And my head is momentarily blank.

Rabbi Zimmerman is away this Shabbat morning, so Rabbi David Stern leads Chever Torah in his place. Rabbi Stern is young, handsome, and possessed of a lightning quick wit. He wears his hair in the style made famous by J.F.K. His energy is contagious. The morning's discussion accelerates as he asks a question worthy of Rashi, then paces back and forth in front of the hall grinning with delight as we answer and respond with questions of our own. But a few minutes later the rhythm flags inexplicably and we sit silently, staring at our Torahs. Rabbi Stern fires off another question. No one answers. He offers a provocative observation - something controversial to stir the pot. Still, we are silent. Finally, in frustration, he exclaims, "Come on people! Somebody disagree with me! How can we learn anything if no one will disagree?" We laugh. But it occurs to me that Rabbi Stern has offered the most profound observation of the day, and it is a very Jewish idea. Unfortunately, most theological conversations I have had in church have been the self-reinforcing kind: a group of people sitting around telling each other what everyone already believes. If some brave soul interjects a radical new idea or questions one of the group's firmly held views, it is usually an unpleasant experience. We shift in our seats uncomfortably until someone rises to the bait. The discussion remains civil, but it seems that any challenge to the groups' theology must be corrected, so all comments are solidly aimed at that one goal: arriving at a preconceived answer. Chever Torah has no such agenda. Or perhaps I should say all discussions have the same agenda: to explore the possibilities - all the possibilities.

Childhood years are vital to our total existence. Overloading the child with too much memory oriented learning and formal writing can cripple a child’s sense of wonder. There should be creativity, a ‘Free Progress’ – each child developing and flowering in an absolutely spontaneous, inwardly centered and self directed process. A school makes a break through if it creates a learning environment but it is a parent to make an active choice for kids and to nurture their talents. It is in their hands to recognize their potentialities and offer them an Alternative Education, a commitment, hard work, responsibility, learning the basic skills of reading and writing at own pace with creativity and open minds in open surroundings in tune to environment, blooming naturally!

Los Angeles—the dream-making capital of the world—serves as the backdrop for a number of the stories I recount. Some readers who cut their teeth in the urban centers of Europe or on the East Coast of America may prefer to dismiss what happens in Los Angeles as from a place apart, the aberrations of a migrant’s city within a migrant land. Such sentiments are understandable. Awash in the solar energy of a subtropical paradise, Los Angelinos engage life in the moment. The pace is fast, the music loud, and money is on display. Part of me, too, would prefer to dismiss such an existence as a mythmaker’s parody. But the place is real. In its immediacy and in its magnification of the familiar, Los Angeles creates its own reality and in so doing offers a “fast-forward” simulation of our collective future as a migrant culture. As Americans we must now decide whether such a future is of our choice, and whether it is sustainable. In the pages that follow, it is my goal to help inform that choice. Will we learn as a people to constructively channel the opportunities and individual enticements of the Fast New World toward an equitable social order, as Adam Smith had envisioned, or will the material demand for economic growth continue to erode the microcultures and intimate social bonds that are the hallmark of our humanity and the keys to health and personal happiness? Have the goals of America’s original social experiment been hijacked by its commercial success, threatening the delicate dance between individual desire and social responsibility, or will the nation in its migrant wisdom effectively apply its market and military dominance to remain a “beacon of hope,” enhancing the well-being of all the world’s peoples? This is a critical time in America, a time for careful thought and diligent action, for we have discovered in our commercial success that in an open society the real enemy is the self-interest that begins with a healthy appetite for life and mushrooms into manic excess during affluent times. Americans are again in the vanguard of human experience, and the world is watching. It is again a time for choosing.

Skinner’s teaching machine might look terribly out-of-date, but I’d argue that this is the history that still shapes so much of what we see today. Self-paced learning, gamification, an emphasis on real-time or near-real-time corrections. No doubt, ed-tech today draws quite heavily on Skinner’s ideas because Skinner (and his fellow education psychologist Edward Thorndike) has been so influential in how we view teaching and learning and how we view schooling. So much B. F. Skinner. So little Seymour Papert. So little Alan Kay. I'd argue too that this isn’t just about education technology. There’s so much Skinner and so little Kay in “mainstream” technology too. Think Zynga, for example.

Soon after that, Eno briefly joined a group called the Scratch Orchestra, led by the late British avant-garde composer Cornelius Cardew. There was one Cardew piece that would be a formative experience for Eno—a piece known as “Paragraph 7,” part of a larger Cardew masterwork called The Great Learning. Explaining “Paragraph 7” could easily take up a book of its own. “Paragraph 7”’s score is designed to be performed by a group of singers, and it can be done by anyone, trained or untrained. The words are from a text by Confucius, broken up into 24 short chunks, each of which has a number. There are only a few simple rules. The number tells the singer how many times to repeat that chunk of text; an additional number tells each singer how many times to repeat it loudly or softly. Each singer chooses a note with which to sing each chunk—any note—with the caveats to not hit the same note twice in a row, and to try to match notes with a note sung by someone else in the group. Each note is held “for the length of a breath,” and each singer goes through the text at his own pace. Despite the seeming vagueness of the score’s few instructions, the piece sounds very similar—and very beautiful—each time it is performed. It starts out in discord, but rapidly and predictably resolves into a tranquil pool of sound. “Paragraph 7,” and 1960s tape loop pieces like Steve Reich’s “It’s Gonna Rain,” sparked Eno’s fascination with music that wasn’t obsessively organized from the start, but instead grew and mutated in intriguing ways from a limited set of initial constraints. “Paragraph 7” also reinforced Eno’s interest in music compositions that seemed to have the capacity to regulate themselves; the idea of a self-regulating system was at the very heart of cybernetics. Another appealing facet of “Paragraph 7” for Eno was that it was both process and product—an elegant and endlessly beguiling process that yielded a lush, calming result. Some of Cage’s pieces, and other process-driven pieces by other avant-gardists, embraced process to the point of extreme fetishism, and the resulting product could be jarring or painful to listen to. “Paragraph 7,” meanwhile, was easier on the ears—a shimmering cloud of sonics. In an essay titled “Generating and Organizing Variety in the Arts,” published in Studio International in 1976, a 28-year-old Eno connected his interest in “Paragraph 7” to his interest in cybernetics. He attempted to analyze how the design of the score’s few instructions naturally reduced the “variety” of possible inputs, leading to a remarkably consistent output. In the essay, Eno also wrote about algorithms—a cutting-edge concept for an electronic-music composer to be writing about, in an era when typewriters, not computers, were still en vogue. (In 1976, on the other side of the Atlantic, Steve Jobs and Steve Wozniak were busy building a primitive personal computer in a garage that they called the Apple I.) Eno also talked about the related concept of a “heuristic,” using managerial-cybernetics champion Stafford Beer’s definition. “To use Beer’s example: If you wish to tell someone how to reach the top of a mountain that is shrouded in mist, the heuristic ‘keep going up’ will get him there,” Eno wrote. Eno connected Beer’s concept of a “heuristic” to music. Brecht’s Fluxus scores, for instance, could be described as heuristics.

Have you ever dared to imagine what life could be like … if we used our skills to transform conflict, to clean up the environment, and to invent a financial system that is fair? How it would be if we set up systems for wise governance, if we kicked out the cynics and gave medals to people who outlaw corruption? What would life be like if we were to bring the feminine and masculine into balance, to free women from millennia of oppression and release their creativity? What if we were able to have a pace of life that suited the soul? This book is your invitation. How This Book Works The foundation of this book is the leap in human consciousness. This first chapter introduces the ideas that propelled me to write it and describes my own journey. Chapter 2 will try to get as close as possible to a vision of what this leap is. Chapter 3 then takes us to meet some living examples of people who have done this—great people who have developed their self-awareness, shifted their consciousness, and become able to work for change in the world in a powerfully effective way. These are individuals who have dealt with the doubts and challenges of being a pioneer, such as speaking truth to power and picking yourself up when things fall apart. They have also, crucially, learned when skepticism is useful

Mystic Moon Dreaming Pillows Sometimes, when we are in need of extra rest, or when we just want to reach a deeper sleep state, we can achieve this by the use of dreaming pillows—small sachet like pillows that we can tuck inside of our pillow cases. Depending on the herbs, the pillows can encourage vivid dreams, astral work, or restful sleep. This recipe is designed to help promote peaceful slumber, since so many of us don’t get enough time in bed in this fast-paced world. You will need: 2 seven-inch squares of sturdy, purple material—linen works well Gold thread and needle or sewing machine Cotton batting 1/2 cup each: dried lavender mugwort rose petals lemon balm chamomile valerian root 3 drops lavender essential oil 3 drops lemon essential oil 2 drops rosemary essential oil Small spike of quartz crystal Mix herbs together in a bowl, focusing on your desire to encourage deep slumber and to work with your Higher Self while asleep. Focus on the nature of dreams, how they can solve problems, and ask that this energy infuse the herbs and bring out their natural magical tendencies. Add drops of essential oil and mix again. Place quartz spike in the middle of the herbs and set aside (in a bottle with a lid if you are going to wait to finish this charm). Place cloth pieces together, wrong sides out, and sew to form a pouch (use a 3/8” seam allowance), leaving on side open. Iron seams open, then reverse so pouch is right side out. Fill halfway with cotton batting. Add herb mixture and crystal, then pack with rest of cotton batting. Sew the end shut. Place this inside your pillowcase at night and, before you go to bed, focus on some thought you’d like to explore in the dream-state, then go to sleep as usual. Write down your dreams when you wake up and eventually, you should see them responding to your requests. You can recharge this pillow by adding two drops each of lavender oil, lemon oil, and rosemary oil when the fragrance starts to fade. Remember: It is up to us to solve our own problems, but we can call on the power of our Higher Self when we need help, or when we seek more information on a subject. Eventually, through focus and determination, we can enter the Dream-Time and learn to hear our inner guidance when we’re awake, not just during our sleep.

I feel that we read to learn new things, sure, absolutely, but more often than not, what we really get out of the good books we read is self-recognition. We read and discover stuff about life that we already knew, except that we didn’t know we knew it until we read it in a particular book. And this self-recognition, this discovering ourselves in the writings of others can be very exciting, can make us feel a little less isolated inside our own thing and a little more connected to the larger world.” There was a uniform glaze out there, and, worried about boring them, Ray picked up the pace. “OK. So what we have here is James Baldwin, Go Tell It on the

Aren’t fears of disappearing jobs something that people claim periodically, like with both the agricultural and industrial revolution, and it’s always wrong?” It’s true that agriculture went from 40 percent of the workforce in 1900 to 2 percent in 2017 and we nonetheless managed to both grow more food and create many wondrous new jobs during that time. It’s also true that service-sector jobs multiplied in many unforeseen ways and absorbed most of the workforce after the Industrial Revolution. People sounded the alarm of automation destroying jobs in the 19th century—the Luddites destroying textile mills in England being the most famous—as well as in the 1920s and the 1960s, and they’ve always been wildly off the mark. Betting against new jobs has been completely ill-founded at every point in the past. So why is this time different? Essentially, the technology in question is more diverse and being implemented more broadly over a larger number of economic sectors at a faster pace than during any previous time. The advent of big farms, tractors, factories, assembly lines, and personal computers, while each a very big deal for the labor market, were orders of magnitude less revolutionary than advancements like artificial intelligence, machine learning, self-driving vehicles, advanced robotics, smartphones, drones, 3D printing, virtual and augmented reality, the Internet of things, genomics, digital currencies, and nanotechnology. These changes affect a multitude of industries that each employ millions of people. The speed, breadth, impact, and nature of the changes are considerably more dramatic than anything that has come before.

The concrete experience stage of Kolb’s experiential learning cycle plays a predominant role in didactic approach, as learners are expected to hurriedly absorb information into their heads through sensory cortex, mostly by auditory means. There will be less time, if at all, expended on reflective observation and abstract conceptualisation stages. All the learners are expected to commit the information divulged to memory in an identical manner promoting conformity ahead of creativity (Kaufman & Gregoire, 2016); there will be no encouragement for unique, personalised knowledge creation internally in the head of the learner. Further, the teacher demonstrates an authoritative role, resembling knowing everything (as an omnipotent god) and attempting to fill the empty heads of students with something disregarding the notions of social-emotional learning altogether. Didactic teaching-learning environments have a negative impact more specifically on visual-spatial or creative/gifted learners, firstly because they usually resist authoritarianism, possibly due to their higher sensitivity levels, and secondly because they tend to grasp knowledge slowly in a deeper sense via reflective observation and abstract conceptualisation phases; visual-spatial learners will be more relaxed and emotionally stable in a nonauthoritative environment with an appropriate pace of presentation that would help them to think/reflect/conceptualise in pictures and objects than pure auditory means.

In other words, the learner plays a more active role in learning in an emotionally and socially supported environment, creating knowledge, while the teacher’s role is somewhat passive, guiding learners in the knowledge creation process. In pedagogy, this scenario is referred to as a dialectic teaching-learning process. As we can see, the dialectic approach has a deeper and critical focus to learning, while the didactic approach is more likely to produce a surface approach to learning. In the dialectic approach, the delivery is so paced and toned that the learners are in a more emotionally and socially comfortable position to engage in reflective observation and abstract conceptualisation stages of the Kolb’s cycle. We can also see student-centred learning from another important point of view: it is possible that individual students get more attention from the teacher to possibly get individual feedback and individual issues addressed for more purposeful learning and development. Also, the teacher gets to know students individually based on the discussions they engage in, thus getting to know their personality traits, as widely referred to by psychologists, so that appropriate personalised feedback can be provided. This learner-centred approach accommodates for a more authentic learning experience for each student, and at the same time, it caters for a more authentic evaluation of individual students.

You have the power to be the master of your physical destiny Eliminate negative self-talk Use visualization to enforce your positive mindset Create SMART goals that are specific, measurable, achievable, realistic and time bound Learn to love exercise by forgetting the past, pacing yourself, ditching excuses and overcoming insecurities Build the exercise habit with cues, routines and rewards Use the FITT Principle to create your ideal workout program Work through all three energy systems to achieve total fitness Vary your training heart rate zone for total cardiovascular fitness

The ideal school would teach health, wealth, and happiness. It‘d be free, self-paced, and available to all. It‘d show opposing ideas and students would self-verify truth. No grades, no tests, no diplomas - just learning. Actually, you’re already here. Careful who you follow.

Studentprogress.org is a multifaceted educational platform providing self-paced learning modules for educators and administrators, focusing on high-quality programming for students with disabilities. It features detailed resources for student progress monitoring, including tools and technical assistance, particularly for elementary grades. Additionally, the site offers extensive test preparation material, including reviews of various prep courses, test dates, study strategies, and general test guides.

So we need to read a child’s signs of heightened social arousal, like clinging to a teacher’s skirt; identify when his alarm is going off and, when we see this happening, lessen his arousal by pacing interactions to suit his comfort level; help him learn to recognize when he is starting to become anxious in social situations; and help him develop self-regulating strategies that enable him to stay socially engaged.

In Washburne’s system, by contrast, students, with the help of self-paced exercises, proceed at varying rates toward the same level of mastery. Those who learn more quickly can move ahead or do “enrichment exercises.” Those who learn more slowly are helped along by individual tutoring, or peer assistance, or additional homework.

Are these people who call themselves warriors simple and austere, or dependent on and attached to material things, living unnecessarily complicated lives? Simple lifestyles, disciplined surroundings, and a healthy existence characterized by cleanliness and organization are the traits of a warrior. • Are they kind and generous, living for others, especially the poor, in what Buddhist teachers call accepting responsibility for being “the strength of the weak” instead of living a showy, braggart, and arrogant life? • Are they accustomed to self-sacrifice? Do they have a fit body, do physical training, and eat a moderate and healthy diet of natural foods, as oppose to living the slovenly and poisoned lives expected of colonized beings? • Do they benefit from some form of spiritual introspection that deepens their existence beyond the fast-paced, frenetic, and essentially meaningless modern lifestyle of the mainstream? • Do they have self-control and self-discipline? • Have they conquered their rage and do they engage challenges without anger but with non-violence, forbearance, and the oft-derided but very warrior-like trait of stoicism? • Are they honest people who keep their word? Do they believe in and practice integrity and democracy and all dealings with other people? • Are they incorruptible in public affairs and sincere in their private lives? In contrast to the hypocritical self-serving ethic of contemporary politics, do they truly serve the people? • Do they understand and respect the power of words? Or do they tell lies, speak maliciously, use sharp or harsh words, or engage in useless gossip? Colonial beings use words to harm, destroy, and divide; warriors use words to restore harmony to situations. • Are they moral? Or are they, like for too many of our people, abusive or prone to stealing? Does the use of drugs or alcohol caused them to lose control, leading to further abuses of their senses and a crazed or obsessively damaging sexuality? • Are they humble? Warriors are students in search of knowledge and recognize that the world is full of teachers and mentors. Warriors seek to place themselves as humble learners in the care of learned elders and mentors, recognizing that the mentor knows more than they do. Unlike the precocious, the know-it-all , and the smart ass, the knowledge-seekers lead exemplary lives based on their growing understanding and do not hoard or profit from what they have gained on the warrior’s journey. • Is their life-goal spiritual enlightenment and empowerment? Not money, not revenge, not prestige and status, but the cultivation of the ability to bring enlightenment and power to others, to have the capacity to bring back balance in the world and in people.

Society can often pressure people to extremes. Get away from the “all or nothing” mentality, focus on your own potential, and learn to work at your own pace.

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How to stay positive in your life? Learn positivity You can characterize positive speculation as positive symbolism, positive self-talk, or general good faith, however, these are on the whole despite everything general, vague ideas.They are clear about objectives and they are certain that they will achieve them, at some point or another. Second, confident people search for the positive qualities in each issue or trouble. At the point when things turn out badly, as they frequently do, they state, "That is acceptable!" And then set about discovering something positive about the circumstance. At the point when we attempt to transform ourselves to improve things; we quite often center around our practices. We believe that in the event that we change what we are doing and pick a progressively positive conduct, we will see better outcomes. Fundamentally, this is valid however it truly streamlines the issue. Over and over again, we overlook our considerations and convictions about the things that we need to change when our musings massively affect how we act. Thinking emphatically is basic to effective living. For instance, on the off chance that you need to be increasingly emphatic and go to bat for your privileges, you should initially accept that you have those rights; that you are qualified for shield those rights and that you can impart your privileges in a powerful way. On the off chance that you do not have any of those musings or convictions, you are going to battle to be self-assured. On the off chance that you need trust in any everyday issue, you are going battle to make an accomplishment of that part of your life. 7 Important positive thoughts about life 1. How you start the morning establishes the pace for the remainder of the day. Have you at any point woken up late, froze, and afterward felt like no good thing happened the remainder of the day? This is likely on the grounds that you began the day with a negative feeling and a cynical view that conveyed into each other occasion you encountered. 2. Positive reasoning can add such a great amount to your life – both regarding quality and amount. At the point when you think positively you dispose of pressure and will in general carry on with a more beneficial life and settle on better decisions. In case you're normally a negative mastermind, there are ways you can change that reasoning and jump on the way to a life getting an updated perspective. 3. Note that you don't need to acknowledge your musings as realities. On the off chance that you are feeling terrible, you are probably going to see everything in a negative light yet you can challenge this. We as a whole experience the ill effects of what is alluded to as deduction blunders every now and then. It is significant that we challenge these negative considerations, pick increasingly positive and steady contemplation, and search out proof to help those new musings. 4. Permit yourself to encounter humor in even the darkest or most difficult circumstances. Advise yourself that this circumstance will presumably make for a decent story later and attempt to break a joke about it. 5. It's useful on the off chance that you can see toward the day's end what your considerations have been. Set aside the effort to record them. You'll see what turned out badly with your musings and have the option to improve them. A diary is one of the least difficult however most useful assets that you can use in your endeavors to be increasingly sure and positive. 6. When something turns out badly, cataclysmic reasoning can without much of a stretch dominate. This is the place you lose all viewpoints and believe that since one thing has turned out badly; everything is destroyed. 7. Thinking emphatically comes normal to certain individuals yet there are those. Can also Check: Things Which Is Important To Get Success.

Even better, you can still do a lot of learning while on the road now that you have access to self-paced videos and exercises. The same flexibility would apply to teachers. Because of the multiteacher environment, teachers could stagger vacations during the year. No one would be asked to give up a restorative break or time for travel, but these would happen without the need of shutting down the entire system.

Can you send your team to a unit-testing course for a few days? When they come back, how much extra time do you provide for your team to apply what they’ve learned in a slower pace of development? Twenty percent more? Not even close.

Your life is exciting. Discovering your identity is exciting. And you should be in no rush to figure out this huge puzzle all at once; there's no time limit, no award for the first and the fastest. Take the time you need to discover and accept who you are, to discover what your story is. Give yourself the freedom to explore, to learn, to simply be in your own time, at your own pace. You deserve and need the time and the space and the opportunity to freely, openly, safely, whole-heartedly discover who you are and who you're supposed to be, free from fear, free from accusation, free from expectation.

for you is: Who are your people? You can accelerate your learning pace by drawing from the strength of others. We all need supporters in our lives. So let’s take stock of who’s on your team. Read the following prompts and write down the person who pops into your head for each: Who do you love spending time with?        Who makes you laugh?        Who makes you feel valued?        Who do you go to when you need to strategize?        Who do you most look forward to seeing?        Who do you call in a crisis?        Who makes you feel like your best self?        Who do you wish you could get to know better?        Take a moment to look at your answers.

There is an African proverb that says: If you want to go fast, go alone. If you want to go far, go together. My question for you is: Who are your people? You can accelerate your learning pace by drawing from the strength of others. We all need supporters in our lives. So let’s take stock of who’s on your team. Read the following prompts and write down the person who pops into your head for each: Who do you love spending time with?        Who makes you laugh?        Who makes you feel valued?        Who do you go to when you need to strategize?        Who do you most look forward to seeing?        Who do you call in a crisis?        Who makes you feel like your best self?        Who do you wish you could get to know better?        Take a moment to look at your answers.

The key to using time distortion is to start with a self-confident suggestion as to how your customer will experience time. In your next sales call, say: “This next hour is going to be one of the most exciting and quick-paced you have experienced recently. I guarantee you will be fascinated by the benefits you will learn about, and that the time will fly by. Let’s get started!” By doing this, you will be starting your presentation with an eager and expectant prospect. People get what they think they will get. Of course the time will fly.

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