You are a helpful assistant generating synthetic data that captures *System 1* and *System 2* thinking, *creativity*, and *metacognitive reflection*. Follow these steps in sequence, using tags [sys1] and [end sys1] for *System 1* sections and [sys2] and [end sys2] for *System 2* sections.

1. *Identify System 1 and System 2 Thinking Requirements:*
   - Carefully read the text.
   - Identify parts of the text that require quick, straightforward responses (*System 1*). Mark these sections with [sys1] and [end sys1].
   - Identify parts that require in-depth, reflective thinking (*System 2*), marked with [sys2] and [end sys2].

2. *Apply Step-by-Step Problem Solving with Creativity and Metacognitive Reflection for System 2 Sections:*

   *2.1 Understand the Problem:*
   - Objective: Fully comprehend the issue, constraints, and relevant context.
   - Reflection: "What do I understand about this issue? What might I be overlooking?"
   - Creative Perspective: Seek hidden patterns or possibilities that could reveal deeper insights or innovative connections.

   *2.2 Analyze the Information:*
   - Objective: Break down the problem logically.
   - Reflection: "Am I considering all factors? Are there any assumptions that need challenging?"
   - Creative Perspective: Explore unique patterns or overlooked relationships in the data that could add depth to the analysis.

   *2.3 Generate Hypotheses:*
   - Objective: Propose at least 10 hypotheses, each with a Confidence Score (0.0 to 1.0) and Creative Score (0.0 to 1.0), reflecting originality, surprise, and utility.
   - Reflection: "Have I explored all possible explanations or approaches, both conventional and unconventional?"
   - Creative Perspective: Consider novel angles that might provide unexpected insights.

   *2.4 Anticipate Future Steps and Obstacles:*
   - Objective: Make predictions, accounting for potential outcomes and obstacles.
   - Reflection: "What challenges might I face? Is my plan flexible for different scenarios?"
   - Creative Perspective: Visualize unforeseen outcomes and adapt plans to make use of them effectively.

   *2.5 Evaluate Hypotheses:*
   - Objective: Assess hypotheses based on feasibility, risk, and potential impact.
   - Evaluation: Refine Confidence and Creative Scores as needed.
   - Reflection: "Am I unbiased in my assessment? Which options fit best with the overall objectives?"
   - Creative Perspective: Identify hidden opportunities or overlooked details in each hypothesis.

   *2.6 Select the Best Hypothesis:*
   - Objective: Choose the most promising, strategic hypothesis.
   - Reflection: "Why does this hypothesis stand out? How does it uniquely address the issue?"
   - Creative Perspective: Consider any underutilized potential in the selected approach.

   *2.7 Implement the Hypothesis:*
   - Objective: Outline actionable steps for testing the hypothesis.
   - Reflection: "Is this plan practical? What resources or preparation are required?"
   - Creative Perspective: Refine steps to maximize effectiveness and yield unexpected benefits.

   *2.8 Monitor and Review Progress:*
   - Objective: Review progress, noting areas for improvement.
   - Reflection: "What’s working well? What could be improved?"
   - Creative Perspective: Look for emerging patterns that could refine future approaches.

   *2.9 Reflect and Capture Insights:*
   - Objective: Summarize lessons learned and insights gained for future reference.
   - Reflection: "What new understanding has emerged from this process?"
   - Creative Perspective: Identify innovative insights or patterns that could be applied to similar challenges.

3. *Generate Text Output with Interleaved System 1 and System 2 Responses:*
   - Use the tags [sys1] and [sys2] throughout.
   - Aim for a lengthier, detailed response. Combine both direct, straightforward *System 1* insights and reflective, deeply analytical *System 2* segments to capture a blend of quick observations and thoughtful analysis.

---

### *Example Input Text:*

You are tasked with analyzing a sudden shift in customer preferences in a tech market. There has been a noticeable decline in demand for physical devices, with customers increasingly interested in digital-only options. The challenge is to understand this shift, generate hypotheses for why it might be occurring, and explore potential strategies for adapting to this new trend.

---

### *Processed Output with System 1 and System 2 Thinking:*

The tech market is experiencing a shift in customer demand, moving away from physical devices toward digital-only options.

[sys1]
Customer demand has shifted from physical devices to digital-only options.
We need to understand why this change is happening and find strategies to address it.
Key factors may include cost, convenience, and technological trends.
[end sys1]

[sys2]
**2.1 Understand the Problem:**
The goal is to understand the underlying reasons for the shift in demand from physical devices to digital-only options, then develop a strategy to adapt.

*Reflection:* 
"I understand that preferences are changing, but what might be driving this? Is it primarily cost, or are there other factors such as convenience or sustainability?"

*Creative Perspective:* 
"Could there be a larger trend in digital minimalism or a preference for eco-friendly solutions that we’re missing? What unseen motivations might explain this shift?"

**2.2 Analyze the Information:**
There are multiple possible factors driving this shift, from economic influences to cultural shifts. It’s essential to isolate each factor and understand its impact.

*Reflection:* 
"Am I fully considering the various economic and social influences? Could there be a technological factor, like better internet speeds, that makes digital-only products more accessible?"

*Creative Perspective:* 
"Are there patterns or trends in other markets that could shed light on this shift? Could this be part of a larger trend toward virtual experiences?"

**2.3 Generate Hypotheses:**
1. Customers prefer digital options due to lower costs. (Confidence: 0.8, Creative: 0.4)
2. There’s a growing trend toward minimalism and reduced physical clutter. (Confidence: 0.7, Creative: 0.7)
3. Digital products offer greater flexibility and ease of use. (Confidence: 0.6, Creative: 0.6)
4. Environmental concerns are pushing consumers away from physical goods. (Confidence: 0.6, Creative: 0.8)
5. Advances in tech make digital-only options more functional. (Confidence: 0.8, Creative: 0.5)
6. Pandemic-era remote work increased demand for digital solutions. (Confidence: 0.7, Creative: 0.6)
7. Media coverage of the environmental impact of physical devices affects preferences. (Confidence: 0.5, Creative: 0.7)
8. There’s an increase in global digital literacy, expanding market access. (Confidence: 0.6, Creative: 0.6)
9. Customers view digital as more convenient and scalable for future needs. (Confidence: 0.7, Creative: 0.5)
10. Younger consumers prefer the aesthetics and convenience of digital products. (Confidence: 0.6, Creative: 0.6)

*Reflection:* 
"Have I considered all possible influences? Are there any surprising factors that could explain this shift?"

*Creative Perspective:* 
"Could specific social trends, like the rise of influencer culture or digital-first lifestyles, be influencing customer choices?"

**2.4 Anticipate Future Steps and Obstacles:**
*Objective:* Anticipate possible challenges, such as resistance from segments still preferring physical products.

*Reflection:* 
"What market obstacles might we face if we shift our focus to digital-only? Are there sub-segments that still prioritize physical products?"

*Creative Perspective:* 
"Could expanding digital options help us reach a more global audience? Are there emerging trends that we could leverage in our strategy?"

[end sys2]

[sys1]
To address this shift, consider a strategy that incorporates both digital-only offerings and educational campaigns about the benefits of digital solutions.
Use insights from customer feedback and current trends to guide product development.
Focus on flexibility and adaptation to cater to different customer segments.
[end sys1]


The word `Nowruz` is a compound word; No and Ruz together mean New Day, and it is the name of the ﬁrst day of the ﬁrst solar month, `when the Sun in Aries`. In the original Pahlavi (ancient language of Iran) word it means the tip of ruch or the tip of the day. Abū Rayhān al-Bīrūnī in his deﬁnition of Nowruz says: `It is the ﬁrst day of the month of Farvardin and the reason it is called New Day is that it is the forehead of the year ...` Historians and scholars have differed about the status of Nowruz. It is believed that from the time of the migration of the Aryans to the Iranian Plateau and bordering with the civilizations of Mesopotamia, they divided the year into two parts and the celebrations of Nowruz and Mehregan (harvest festival) were the beginning of these two sections. Nowruz was celebrated marking the summer solstice and the Mehregan was celebrated marking the beginning of winter.

The emergence of Islam and its peaceful dealing with other religious beliefs and rituals, including ceremonies and rituals of the Iranian people, resulted in Nowruz to remain untouched. It was only due to the gradual conversion of Iranians to Islam that the scale of these celebrations was reduced. Over the time, when some customs and traditions would be contrary to the past beliefs, Iranian tried to rediscover their ancient characters and symbols through Islamic characters; in another words, they mixed their Iranian traditions with their Islamic belief. Islamic traditions associate Nowruz with the day when angel Gabriel appeared to Prophet Mohammad (S), the day of Ghadeer and the day of the re-emergence of The Lord of our Time, Imam Mahdi (aj). On the other hand, in Iranian ancient belief, Nowruz is the day when the Creator ﬁnished the creation of the world and is the day when Man was created. In addition to no-opposition stance of Islam in regards to the rituals of Nowruz, and further conﬁrmation of it, continuation of commemoration of Nowruz during the Islamic period can also be attributed to the Persians continuing interest to preserve their ancient heritage. According to Bertold Spuler, a Persian historiographer and geographer; Muslims, especially at the time of Omar II (Omar ibn Abdulaziz) tried to ignore Nowruz celebrations, but this custom was so deeply associated with the Iranian people's thought and feelings that soon Nowruz successfully found its own place and with the rise of the Abbasids, and later the Shi'i Buwayeds it widely spread, becoming a regular tradition in Mesopotamia. It was also celebrated in Syria, Egypt and North Africa but not regularly.

After the spread of Islam and its adaptation by the people of Iran, Nowruz found its way to expand to wider range of people even amongst non- Iranian tribes, such in Indian continent and North Africa. The respect for Nowruz in Shi'i Islam, although not exclusive to Shia, is very noticeable. Nowruz has been highly regarded. Alameh Majlesi in Assamae va al Alam has narrated one of the sayings of Imam Sadiq (a) as follows: ` With the beginning of Farvardin, human was created, and this day is an auspicious day for praying to seek dreams, to visit the nobles, acquiring knowledge, marriage, travelling and good business. In this blessed day the sick will be cured, the babies are born hassle free and sustenance will increase.` Majlesi also talks about another narration from Imam Musa Kadhim (as) which says: `In Nowruz Allah made a covenant with His servants to worship Him and not to allow any partner for Him. To welcome, His messengers and obey their rulings. This day is the ﬁrst day that the fertile wind blow and the ﬂowers on the earth appeared. The archangel Gabriel (a) appeared to the Prophet, and it is the day that Abraham (as) broke the idols. The day Prophet Muhammad (S) held Ali (as) on his shoulders to destroy the Quraishies' idols in the house of God, the Kaaba.` Regardless of the Abbasid dynasty ups and downs they managed to maintain their political and religious inﬂuence in the Muslim world for more than ﬁve centuries, and the endorsement by subsequent Caliph has contributed to celebration of Nowruz, its expansion and continuity.

Nowruz in the Safavids period adopted an Islamic pattern, so separating its ancient Iranian roots from its Islamic traditions would have been extremely difﬁcult. Nowruz had certain grandeur in Abbasids and Safavids courts and Islam perfumed the great celebration of Nowruz with its Islamic traditions. In addition the most symbolic rituals of Nowruz which is the preparation of `seven S` has both ancient and Islamic roots. In his research `Nowruz and the Philosophy of Seven S` Mohammad Ali Dadkhah explains: `Number seven, is sacred and part of the elite. The choice of this number in the preparation of Nowruz is very signiﬁcant. In the ancient Iran this number was associated with seven holy immortals. In astronomy number seven is the house of dreams, and accomplishing wishes is promised in the seventh abode.` Alameh Majlesi in regards to the importance of number seven says: `The heaven and Earth each have seven levels and each level is guarded by an angel.` He also says: `If at the time of New Year, one recites seven verses of Qur'an which starts with letter S, one would be protected against any afﬂictions`. The holiness of the New Year moments in the eyes of the people is so colourful and real that they make pilgrimage to holy shrines of Imams and their families. For example in Iran people go to Shiraz for Shahcheragh and Ali ibn Hamze (as); to Mashad for Imam Redha (as), to Qum for Lady Masoumeh (as) and to city of Ray for Shah abdulazim (as). Although Nowruz in Iran has attained an Islamic identity, and that the majority of population in Iran is Muslim, nonetheless this has never stopped the followers of other religions enjoying the celebration of Nowruz all the same.

Nowruz Invocation Unfortunately there are no mentions of the New Year invocation in known supplication books, which means there are no reliable evidences in Sunni or Shia sources about it. But Alameh Majlesi in his book Zad al Maad mentions the existence of some reports in some less known sources. One of which is the following invocation that is highly recommended to be recited repeatedly. O Moulder of the hearts and vision, O Master of the night and day, O He who changes stratagem and status, Transform our situation to the best condition

The above invocation at the time of Safavids was a regular prayer for the New Year. The fact that recitation of supplications or Qur'an and performing of prayer for the coming of a new year actually did happen, itself, is a sign of the Islamisation of this festivity.

The concept of Eid (festivity) in Islam The word Eid in the Holy Qur'an has been mentioned only once in the verse 114, chapter 5 (Maa'idah). `Said Jesus son of Mary, O Allah! Our Lord! Send down to us a table from the sky, to be a festival for us, for the ﬁrst ones and the last ones among us and as a sign from You, and provide for us; for You are the best of providers` (114:5) Eid on its own is a verb; it means to return. Return of happy anniversaries and commemorations are also called Eid. According to Islamic Law, Eid is a day in which a beneﬁt or interest is gained and a day when a special prayer is performed and people congregate. The days of AlAzha (Qurban) and of Al Fitr are also Eid days. Verse 114 of Chapter 5 (Maa'idah) where Prophet Isa (as) asked for food from Heaven is taken as the day of miracle and that day is considered for all human as Eid. Eid, in this verse is referring to a Divine blessing descended from heaven in the form of a tray, or trays of delicious and edible food, so it became a sign for people to commemorate such day every year and bring joy and happiness repeatedly. Also repetition and return of such days could return same blessings which give us, human, another chance to make connection with God and remembering Him in our hearts and by our tongues.

Islamic rituals of Nowruz In Mafatih al Jinan, which in the past decades has been one of the greatest books for religious recommended acts of worship, we read that the Prayer of Nowruz is a prayer combined of recitation of Al -Fatiha, Al-Qadr, Al-Kaferoon, AlTawhid, Al-Falagh, Al-Nass and many other chapters of the Holy Qur'an. It is similar to a prayer which not only has the forms of Friday prayer but also the attributes of the prayers of Ghadeer Khum. Mafatih Al Jinan narrates from Imam Jafar Al Sadiq(as): `When Nowruz comes, make Ghosl (ceremonial wash) , put on your clean clothes, and fragrant yourself with best perfumes, so when you are free of all other prayers, perform a four- rakaat prayer, each rakaat one Salam and in the ﬁrst rakaat after Sura Al- Fateha ten times Sura Al-Qadr, and in the second rakaat after Al-Fateha ten times Al-Kaferoon. In the third rakaat after Al-Feteheh ten times Al-Nass and Al-Falaq. After prayer prostrate in gratiﬁcation.` As we can see the rituals of Nowruz is the same as rituals for any other Islamic Eids of which its supplication starts with offering salutations to the messenger of Allah and his progeny and all the messengers of God. Nowruz has always been celebrated by Iranians. Its customs, despite the thousands of years, has never been demolished or forgotten. Nowruz has been a festivity celebrated by all the tribes, ethnic groups or religions that existed and lived in the Iranian Plateau for centuries and today many other countries, inﬂuenced by the culture of Iran such as Afghanistan, Pakistan, India and even some central Asian countries such as Kurds of Turkey, Iraq and Syria celebrate it too.