Practice Contentment (Without Lying to Yourself)

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Taken from the book: Never Finshed
By: David Goggins
Chapter 2: Merry F***ing Christmas

There's a lie we all absorb early in life: that happiness arrives once things finally calm down. Once the money's steady. Once the job clicks. Once the pain fades. Once we've “made it.”

This chapter rips that idea apart.

Not gently. Not politely. But honestly.

At the surface, Chapter 2 looks like a strange mix of Christmas memories, family trauma, publishing drama, heart failure, and rage. But underneath all of it, there's one steady question humming in the background:

What happens when you stop running from discomfort — and stop pretending comfort will save you?

When the Past Is Still Running the Show

The chapter opens with a family breakfast that should feel warm and nostalgic but doesn't. Christmas, for the author, was never a safe or joyful thing. It was work. It was survival. It was chaos disguised as tradition.

That matters, because how we remember our past shapes how we live now.

Some people survive trauma by confronting it head-on. Others survive by rewriting it. Neither approach is “wrong,” but avoiding the truth comes at a cost. When pain is buried instead of processed, it doesn't disappear — it just shows up later as confusion, anxiety, numbness, or exhaustion.

One of the quiet truths in this chapter is this:

If you refuse to look directly at where you came from, you'll never fully understand what you've already overcome.

And if you don't recognize what you've already beaten, you'll never feel strong — no matter how much you achieve.

Denial Is Protective… and Limiting

Denial can help you survive. It can get you through unbearable moments. But if you live there too long, it shrinks your world.

The chapter makes a sharp distinction between protecting yourself and lying to yourself.

Protecting yourself says: I'm not ready to face this yet.
Lying to yourself says: This never mattered.

That difference is everything.

When you avoid your pain completely, you don't just lose access to the bad memories — you lose access to the power that came from surviving them. You miss the moment where you realize, I'm still standing.

And that realization? That's where confidence actually comes from.

Success Doesn't Mean Safety

One of the most jarring moments in the chapter is how quickly things flip.

One moment: bestselling book, public recognition, validation.
Next moment: hospital bed, heart out of rhythm, mortality staring back.

That whiplash isn't accidental. It's the point.

Life doesn't wait for you to feel ready.
It doesn't care how hard you've worked.
It doesn't slow down because you're finally comfortable.

The chapter hammers home a brutal but freeing idea:

Nothing is permanent. Not pain. Not success. Not comfort.

If you expect stability to last forever, you'll panic the moment it cracks. But if you accept instability as normal, you stop being surprised by adversity — and you stop being owned by it.

Identity Without Action Is Empty

Here's a hard question the chapter asks indirectly:

Who are you if you can no longer do the thing that defines you?

Athlete.
Operator.
High performer.
Provider.
Leader.

What happens if the body breaks?
What happens if the role disappears?

For a lot of people, that question is terrifying — because their identity is built entirely on performance. Take the performance away, and there's nothing underneath.

This is where the chapter pivots from rage to reflection.

True contentment isn't laziness.
It isn't settling.
It isn't “being okay with less.”

It's knowing who you are even when the noise stops.

Mining the Dark Instead of Running From It

One of the most practical ideas in the chapter is also one of the strangest: recording your own thoughts — especially the ugly ones.

Not journaling to feel better.
Not positive affirmations.
Not motivational quotes.

Just raw, unfiltered self-talk.

Why?

Because most of us lie to ourselves silently.
We sound reasonable in our own heads.
But when you hear your excuses out loud, they lose their power.

Fear exposed becomes manageable.
Doubt named becomes negotiable.
Weakness acknowledged becomes fuel.

The chapter argues that nothing is useless — not fear, not hate, not criticism, not trauma. Everything can be repurposed if you're willing to face it honestly.

Most people only want positive energy.
But positive energy is limited.
Dark energy is endless.

Contentment Is Not Comfort

Here's the real twist of Chapter 2:

Contentment doesn't come from avoiding suffering.
It comes from making peace with the fact that suffering is part of the deal.

When you stop expecting life to be fair…
When you stop demanding that it feel good…
When you stop bargaining for ease…

You gain something stronger than happiness.

You gain steadiness.

That steadiness is what allows you to keep moving when things go wrong.
It's what keeps success from inflating your ego.
It's what keeps failure from destroying your self-worth.

You're no longer chasing relief.
You're no longer running from discomfort.
You're just doing the work in front of you.

Quietly.
Relentlessly.
Without needing applause.

---

Three Key Lessons from Chapter 2

• Denial keeps you functional, but truth makes you powerful.
  Until you face your full story — including the parts you'd rather forget — you'll never understand your real strength.

• Comfort is fragile; contentment is durable.
  If your peace depends on things going well, it will collapse the moment they don't.

• Everything can be fuel if you stop wasting it.
  Fear, doubt, criticism, and hate don't have to weaken you — but only if you're willing to confront them instead of numbing them.

---

Tags: Biography,Book Summary,

Update the array - Count minimum number of operations required such that 2 given conditions are met (Hard)

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Problem
Given an array A of N integers and an integer K. You can perform the following operation any number of times on the given array :

Choose an integer x such that 
Choose any index i such that 
Update A[i] = x
In different operations, different value of x and i can be chosen.

Task

Your task is to count minimum number of operations required such that following conditions are met:

All elements in array A becomes pairwise distinct.
Count of array elements with odd value is equal to count of array elements with even value.
If the above conditions cannot be met after any number of operations, return -1.

Note:

Assume 1 Based Indexing is followed.
Array A is said to have pairwise distinct elements if and only if the value of all the elements in array A is distinct.
Example 

Assumptions:

N = 4
A = [1, 4, 4, 1]
K = 5
Approach:

Initial array A is [1, 4, 4, 1]
Update A[2] = 2, choose x = 2, i = 2.
Update A[4] = 5, choose x = 5, i = 4.
Updated array A is [1, 2, 4, 5]
Now, array A have all distinct elements and count of array elements with odd value is equal to count of array elements with even value.
Therefore, minimum 2 operations are required.
Note, there can be other possible selections of x and i, at each step but the minimum number of operations remains the same. 

Function description 

Complete the minUpdates function provided in the editor. This function takes the following 3 parameters and returns an integer.

N: Represents the number of elements in array A
A: Represents the elements of array A.
K: Represents the value of K
Input Format 

Note: This is the input format that you must use to provide custom input (available above the Compile and Test button).

The first line contains a single integer T, which denotes the number of test cases. T also specifies the number of times you have to run the minUpdates function on a different set of inputs.
For each test case:-
First line contains an integer N.
Next line contains N space-separated integers denoting the elements of array A.
Next line contains an integer K.
Output Format 

For each test case in a new line, print an integer denoting the minimum number of operations required or print -1, if the conditions cannot be met.

Constraints 


Code snippets (also called starter code/boilerplate code) 

This question has code snippets for C, CPP, Java, and Python.

Sample Input
2
6
4 1 5 5 6 8
3
4
1 2 3 1
2
 
Sample Output
1
-1
 
Time Limit: 1.5
Memory Limit: 256
Source Limit:
Explanation
First line denotes number of test cases T = 2.

For first test case:

N = 6
A = [4, 1, 5, 5, 6, 8]
K = 3
Approach:

Either update element at index 3 or index 4 with value 3.
Either A[3] = 3 or A[4] = 3
Array A becomes [4, 1, 3, 5, 6, 8] or [4, 1, 5, 3, 6, 8]
In both the cases number of operations required is 1, which is minimum possible.
For second test case:

N = 4
A = [1, 2, 3, 1]
K = 2
Approach:

Number of array elements with even value must be 2.
Since, number of elements with even value in range [1,K] is only 1 i.e. 2 which is already present in array A.
Thus, above conditions cannot be met. 
Therefore, print -1.


Brainstorming... Initial Thoughts
1. We need to ensure that all elements in the array are pairwise distinct and that the count of odd and even elements is equal.
2. We can use a set to keep track of the distinct elements in the array and count the number of odd and even elements.
3. We can iterate through the array and for each duplicatete element, we can try to replace it with a new value that is not already in the set and that helps us achieve the balance of odd and even elements.
4. We can keep track of the number of operations required to achieve the desired conditions and return that count at the end. If it's not possible to achieve the conditions, we can return -1.

The problem is: it is possible that array elements are unique but the counts of odd and even elements are not equal. In such cases, we need to perform operations to balance the counts while ensuring uniqueness.


Could not solve the problem -- even with ChatGPT's help

To Find Happiness We Must Seek for It in a Focus Outside Ourselves (3/6)

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~ W. Beran Wolfe

The room was empty, except for the man who sat writing. But for him it was filled with people and with voices.

“Help me or I’ll commit suicide!”
“What’s the use of it all?”
“I’m lonely, doctor.”
“I hate my job!”
“I have no time for friends.”

W. Beran Wolfe had just passed his thirtieth birthday. He was young, as psychiatrists go; but he was old with the agonies of other people. He thought of the men and women who had come to him for help—the bitter and frightened, the anguished and confused—all of them desperately unhappy, and all of them seeking some tranquil adjustment to life.

---

Light from Many Lamps

His mind turned to Epictetus, a humble Greek slave in Nero’s Rome, lame and poor but serenely content.

“If a man is unhappy,” wrote Epictetus, “remember that his unhappiness is his own fault; for God has made all men to be happy.”

How true that is, the young psychiatrist reflected. People are unhappy because they look inward instead of outward. They think too much about themselves instead of things outside themselves. They worry too much about what they lack—about circumstances they cannot change—about things they feel they must have or must be before they can lead full and satisfying lives.

But happiness is not in having or in being; it is in doing. That was a point he must emphasize and make clear in this book he was writing. Almost every human being could be happier at once if he realized this basic truth and accepted it.

He thought again of those ghostly malcontents crowding the corners of his room. Most of them had one trait in common: a selfish concept of life. Absorbed in their own interests and desires, they failed in their human relationships and so created their own unhappiness.

He must make them realize that the only ambition consistent with happiness is the ambition to do things with and for others—that the only way to find happiness is to look for it in a focus outside themselves.

He glanced again at the last three words he had written: “What is happiness?” There was no hesitation now. He knew what he wanted to say.

If we want to know what happiness is, we must seek it not as if it were a pot of gold at the end of the rainbow, but among human beings who are living richly and fully the good life. If you observe a really happy man you will find him building a boat, writing a symphony, educating his son, growing double dahlias in his garden.

He will not be searching for happiness as if it were a collar button that has rolled under the radiator. He will have become aware that he is happy in the course of living twenty-four crowded hours of the day.

Just as no one can be happy in work which is centered entirely about his own person and deals exclusively with the satisfaction of his own immediate needs, so no one can be entirely happy in social relations which focus only on himself and his immediate and narrow sphere of influence.

To find happiness we must seek for it in a focus outside ourselves.

If you live only for yourself, you are always in immediate danger of being bored to death with the repetition of your own views and interests. It matters little, for psychological purposes, whether you interest yourself in making your town cleaner, or enlist in a campaign to rid your city of illicit narcotics, or whether you go in for boys’ clubs. Choose a movement that presents a distinct trend toward greater human happiness and align yourself with it.

No one has learned the meaning of living until he has surrendered his ego to the service of his fellow men.

If you pride yourself on your ambition, take a mental inventory of its ends. Ask yourself whether you desire to attain those personal ends and forgo the opportunities of being happy, or whether you prefer to be happy and forgo some of the prestige that your unfulfilled inferiority complex seems to demand.

If your ambition has the momentum of an express train at full speed, if you can no longer stop your mad rush for glory, power, or intellectual supremacy, try to divert your energies into socially useful channels before it is too late.

For those who seek the larger happiness and the greater effectiveness open to human beings, there can be but one philosophy of life—the philosophy of constructive altruism.

The truly happy man is always a fighting optimist. Optimism includes not only altruism but also social responsibility, social courage, and objectivity. Men and women who combine knowledge with kindliness, who spice their sense of humor with the zest of living—in a word, complete human beings—are to be found only in this category.

The good life demands a working philosophy of active philanthropy as an orienting map of conduct.
This is the golden way of life.
This is the satisfying life.
This is the way to be happy though human.

---

Closing Notes & Quotations

The career of Dr. W. Beran Wolfe was tragically short. He died at thirty-five, having in his brief lifetime helped many to a better knowledge and understanding of themselves, and to a happier way of life.

That influence continues through his book, based on his experience with unhappy, maladjusted people. Its central message is simple: happiness is not found in possession or personal accomplishment, but in doing things with and for others.

“Almost every human being can be happier than he is.” — W. Beran Wolfe

“Unless we think of others and do something for them, we miss one of the greatest sources of happiness.” — Ray Lyman Wilbur

“To me there is in happiness an element of self-forgetfulness.” — J. B. Priestley

“There is no happiness in having or in getting, but only in giving.” — Henry Drummond

“Happiness is a perfume you cannot pour on others without getting a few drops on yourself.” — Ralph Waldo Emerson

“The root of all happiness lies in the realization of a spiritual life wider than oneself.” — Sir Hugh Walpole

---

If India Opens Its Dairy to America, Who Pays the Price?

See All News by Ravish Kumar

If India opens its dairy sector to the United States, Indian farmers could lose one lakh crore rupees.

This is not an opposition slogan.
This is not a protest pamphlet.

This comes from a report by the State Bank of India.

The discussion began last July.
America wants India to open its dairy sector.
India says the sector is “protected.”

But assurances are not policies.

Outside Parliament, farmers are holding banners.
One of them reads: “Crude deal.”

Why?

Because American farmers receive subsidies ranging from 50% to 215% on products like sugar, rice, coffee, and dairy.

Now pause for a second.

Where does the Indian farmer stand in this picture?
And where does the American farmer stand?

An Indian farmer cannot compete with American farmers on his own strength.
Not with ₹6,000 a year under PM-Kisan.
Not with rising input costs.
Not with MSP already running 30–40% below market reality.

Then why the hurry?

Why were NDA MPs garlanding the Prime Minister before even seeing the draft of the deal?

It looked like a pre-wedding ceremony.
Except this wasn’t a wedding.
It was a trade deal.

And naturally, the opposition will ask:
If American agricultural and dairy products enter India,
what happens to Indian farmers?

The Trump administration’s press secretary has already said:
India will import American oil, agriculture, energy, and transport goods worth $500 billion.

That is not a small number.
That is a mountain.

So one must ask:
What kind of trade deal is this,
where imports seem to flow in only one direction?

Commerce Minister Piyush Goyal told the media that India will buy American goods every year.
He explained it in a circular way.

Boeing orders.
Aircraft engines.
Spare parts.

“Add them up,” he said,
“and it becomes $70–80 billion. Maybe $100 billion.”

So let’s be clear.
If $100 billion is going into aviation alone,
why is the US Agriculture Secretary celebrating?

Brooke Rollins said openly:
“This deal is a big win for American farmers.”

She didn’t whisper it.
She didn’t hide it in fine print.

She said American farm products will be exported to India’s massive market.
Prices will rise.
Cash flow will increase in rural America.

Now let’s ask a simple question.

If cash flows into rural America,
where does it flow from?

Obviously—from Indian farmers.

So why are Indian ministers not addressing this directly?

After Rollins’ statement, Agriculture Minister Shivraj Singh Chouhan issued a press note.
He said no compromise will be made with agriculture and dairy interests.

But in the same note, he added:
“No major product will suddenly enter the Indian market.”

That raises another question.

If nothing harmful is coming,
then what exactly is coming?

Ministers say fruits are protected.
America says fruits and vegetables are opened.

America’s trade representative Jamieson Greer told CNBC:
We’ll keep 18% tariffs on Indian goods.
India will reduce tariffs on agriculture, manufacturing, chemicals, and medical devices.

Two versions of the same story.

One says nothing is opened.
The other says several doors are.

Dairy, sugar, rice are not named yet.
But silence doesn’t mean safety.

Remember—
America’s agriculture sector is in crisis.

China restricted imports.
America needs a big new market.

And India is the biggest agricultural market in the world.

This isn’t speculation.
This is public information.

For years, American farm lobbies pressured the U.S. Trade Representative to open India’s markets.
They argued India’s MSP violates WTO limits.
They objected to India’s food stockholding for the poor.

Their logic was simple:
Open India’s market.
Let American grain feed Indian hunger.

India resisted.
And that resistance was admirable.

But now, after Donald Trump’s return,
WTO processes look shaken.

It feels like a one-man WTO.

Again, listen carefully to the US Agriculture Secretary’s words.
She says rural America will get cash inflow.

That cash doesn’t come from the sky.
It comes at someone else’s cost.

Why doesn’t the Indian government talk about this openly?

Instead, press notes are filled with emotional phrases:
Annadata.
Jeevandata.
Farmer equals God.

But questions remain unanswered.

Tariffs are being cut.
Imports rise.
Exports are promised—but with no guarantees.

Harish Damodaran wrote in The Indian Express:
Between January and November last year, agricultural imports from the US rose 34%.

Soybean oil.
Cotton.
Almonds.

When cotton tariffs were cut to zero,
prices fell by ₹1,100 in two days.

Textile companies were happy.
Cotton farmers were not.

These are not the same people.

OECD reports show Indian farmers lost ₹111 lakh crore over 25 years.

This is already a sector in crisis.

Opening markets further without safeguards is not reform.
It is surrender.

Let me repeat something I have said before:

Importing food is importing unemployment.

India doesn’t need production for the masses.
India needs production by the masses.

Cheap food is not cheap if livelihoods collapse.

Apple farming in Himachal and Kashmir.
Cotton in Maharashtra.
Soybean in central India.

These are not statistics.
These are lives.

Farmers are waiting.
They are asking:
If decisions are taken in our interest,
why can’t details be shared?

What is being hidden?

According to Piyush Goyal, the deal may be finalised by mid-March.

There is still time.

Time to explain.
Time to consult.
Time to protect.

Because when a farmer loses his livelihood,
no consumer discount can compensate for that loss.

Namaskar.
I’m Ravish Kumar.

Cannibal Characters - You want to minimize the length of the string s (Easy)

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Problem

You are given an integer n and a string s of size n composed of lower case english letters.

You can perform the following operation on it:

In one operation, you have to choose any character in the string s, then delete the first character to the left of the chosen character that is equal to the chosen character (if there exists) and delete the first character to the right of the chosen character that is equal to the chosen character (if there exists). 
Note that in one operation, the length of the string s is reduced by a maximum of two characters.
Task

You want to minimize the length of the string s.

Find the minimum number of operations that need to be performed to minimize the length of the string s.

Note:

Assume 1 based indexing.
Example

Assumptions :

n = 4
s = "abaa" (without quotes)
Approach:

Choose 3rd character in the string for 1st operation, this will delete the 1st character and 4th character in string s, the string becomes "ba".
The length of the string s can not be reduced further.
Hence, minimum number of operations needed to reduce the length of the string s to a minimum is 1.
Function Description

Complete the Minimum_Operations function provided in the editor. This function takes the following 2 parameters and returns the required answer:

n: Represents the length of string s.
s: Represents the string s.
Input format

Note: This is the input format that you must use to provide custom input (available above the Compile and Test button).

The first line contains a single integer T, which denotes the number of test cases. T also specifies the number of times you have to run the Minimum_Operations function on a different set of inputs.
For each test case:
First line contains an integer n.
Second line contains a string s.
Output format

For each test case in a new line, print the minimum number of operations required to minimize the length of string s.

Constraints




Brainstorming... Initial Thoughts

The problem is asking us to find the minimum number of operations required to minimize the length of a given string s. The operation involves choosing a character in the string and deleting the first occurrence of that character to the left and right of the chosen character.

To solve this problem, we can iterate through the string and count the occurrences of each character. We can then determine how many operations are needed to remove all occurrences of each character. The total number of operations will be the sum of the operations needed for each character.

If number of occurrences of a character is n: we need n // 2 operations to remove n-1 occurrences of that character.

Finally, we can sum up the operations needed for all characters to get the total minimum number of operations required to minimize the length of the string s.


Code Implementation


from collections import Counter

def Minimum_Operations (n, s):
    # Write your code here
    occ = Counter(s)
    chars = set(list(s))

    num_ops = 0
    for c in chars:
        if occ.get(c, 0) > 1:
            num_ops += occ.get(c, 0) // 2
    
    return num_ops


T = int(input())
for _ in range(T):
    n = int(input())
    s = input()

    out_ = Minimum_Operations(n, s)
    print (out_)

Count the number of occurrences of k in S (Super Easy)

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def solve (S, k):
    # Write your code here
    return S.count(k)

T = int(input())
for _ in range(T):
    S = input()
    k = input()

    out_ = solve(S, k)
    print (out_)

True Happiness Is To Rest Satisfied With What We Have (2/6)

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Chapter 2: from the book "Light From Many Lamps"

By: Seneca

Lucius Annaeus Seneca was a man of many talents. He was a poet, dramatist, orator, statesman, and one of the greatest of the Stoic philosophers. He was also one of the best-read men in Rome.

At the moment he was thoroughly enjoying the fables of a Greek slave named Aesop who was said to have lived at the court of Croesus six centuries ago. They were quaint little stories, about animals mostly—but each with a moral truth concealed in its penetrating nonsense. A pity more people couldn’t read, he thought. There were some good lessons to be learned here.

Suddenly his attention was caught by a single phrase:
“Be content with your lot; one cannot be first in everything.”

Why, that was almost exactly what he had written yesterday in his essay on happiness! He got it out and found the sentence:

“A wise man is content with his lot, whatever it be.”

Without realizing it, he had paraphrased the Greek storyteller.

But many others had said the same thing in almost the same way, he reflected. Cicero, for example, had said, “To be content with what we possess is the greatest and most secure of riches.” And before Cicero, Epicurus had said it in still another way: “If thou wilt make a man happy, add not unto his riches but take away from his desires.”

He read over what he had written the day before and found it good. It was what he wanted to say.

True happiness is to understand our duties toward God and man;
to enjoy the present, without anxious dependence upon the future;
not to amuse ourselves with either hopes or fears, but to rest satisfied
with what we have, which is abundantly sufficient; for he that is so
wants nothing.

The great blessings of mankind are within us, and within our reach; but we shut our eyes and, like people in the dark, fall foul of the very thing we search for without finding it. Tranquillity is a certain equality of mind which no condition of fortune can either exalt or depress.

There must be sound mind to make a happy man; there must be constancy in all conditions, a care for the things of this world but without anxiety; and such an indifference to the bounties of fortune that either with them or without them we may live content.

True joy is serene. The seat of it is within, and there is no cheerfulness like the resolution of a brave mind that has fortune under its feet. It is an invincible greatness of mind not to be elevated or dejected with good or ill fortune.

A wise man is content with his lot, whatever it be—without wishing for what he has not.

---

Context

The times in which Seneca lived were turbulent and exciting, as are all periods of change and transition. It was the first century of a great new era, a time rich in hope and promise. But it was also a time of moral laxity, of political corruption, of cruelty and greed.

Seneca preached against the errors and evils of his day, against selfishness, greed, and pride. He stressed the more enduring values of life: courage, moderation, self-control—above all, the peace of a contented mind.

In the end his death, like that of Socrates, was an inspiring testament to his own integrity. Falsely accused by Nero of conspiracy and ordered to take his own life, he turned to his weeping family and friends and gently reminded them they must accept with courage that which it was not in their power to control.

Refused the right to make a will, he said he would leave them the best thing he had: the pattern of his life.

Seneca wrote for his own uneasy times; but his voice has been heard in all the centuries since. Even now, nineteen hundred years after he lived and wrote, troubled minds find comfort in his philosophy:

“Do the best you can… enjoy the present… rest satisfied with what you have.”

---

Light from Many Lamps

“I have learned, in whatsoever state I am in, therewith to be content.”
— Philippians 4:11

“He is a wise man who does not grieve for the things which he has not,
but rejoices for those which he has.”
— Epictetus

“Let not your mind run on what you lack as much as on what you have already.
Of the things you have, select the best; and then reflect how eagerly they would
have been sought if you did not have them.”
— Marcus Aurelius

“Before we set our hearts too much upon anything, let us examine how happy
they are who already possess it.”
— François de La Rochefoucauld

*“Joy of life seems to me to arise from a sense of being where one belongs…
of being four-square with the life we have chosen. All the discontented people
I know are trying sedulously to be something they are not, to do something
they cannot do…

Contentment, and indeed usefulness, comes as the infallible result of great
acceptances, great humilities—of not trying to make ourselves this or that
(to conform to some dramatized version of ourselves), but of surrendering
ourselves to the fullness of life—of letting life flow through us.”*
— David Grayson

“The secret of contentment is the discovery by every man of his own powers
and limitations, finding satisfaction in a line of activity which he can do well,
plus the wisdom to know that his place, no matter how important or successful
he is, never counts very much in the universe.”
— Lin Yutang

A man may very well be so successful in carving a name for himself in his field that he begins to imagine himself indispensable or omnipotent. He is eaten up by some secret ambition, and then goodbye to all contentment.

Sometimes it is more important to discover what one cannot do than what one can do. So much restlessness is due to the fact that a man does not know what he wants, or he wants too many things, or perhaps he wants to be somebody else—to be anybody except himself.

The courage of being one’s genuine self, of standing alone, and of not wanting to be somebody else!

---

Quiz: Attention in Transformers (Concepts and Code in PyTorch)

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