Behaviour Good Morning Quotes

Apropos of nothing at all except that it has been on my mind and I think I had better say it because it accounts for a good deal of my behaviour. There is a strong streak in me that wishes not to exist and really does not believe that I do, so that I tend to become unnerved when these curious ideas are proved to be not really true because someone (in this case you) has responded to something I have said or done just as if I were an actual person the same as you (especially) or anyone else. Some of it is, I guess, just the worst sorts of arrogance and irresponsibility , but not all of it, as I really don't think I exist a lot of the time, so I'm asking you to bear with it, me, whatever, for the sake of what?—friendship I suppose, which I want to be capable of, which is obviously not enough. More brains might help, but enough unseemly remarks for eight o'clock in the morning and the shivering in pyjama bottoms syndrome.

You know, anger has a bad rap,” I ventured. “Anger is the fuel you use to drive up feelings of hurt and pain from your unconscious. It’s how people tell others that they’re displeased with their behaviour.

When we were children the food in the nursery was quite poisonously disgusting. None of the fruit juice and vitamins of today for us – oranges only at Christmastime and porridge every morning, variable porridge slung together by the kitchen maid, followed by white bread and butter and Golden Syrup. Boiled eggs were for Sundays and sausages for birthdays.

Shame is a painful feeling of humiliation or distress caused by behaviour that is somehow taboo in our society. Freud says shame makes you feel you won’t be loved. Shame is much more pernicious than guilt. While guilt is a painful feeling about your actions, shame is much more psychologically destructive because it’s a bad feeling about yourself as a person.

You, like every other daughter in the world, are bonded to your dad. Darwin points out that bonding happens in all species. Your bond with your dad was perfectly normal and necessary. However, I think you've mistaken bonding for love. Bonding is not a choice; it's a biological imperative, necessary for survival. Love is a choice. When you meet an incompetent man who needs you to care for him, you immediately feel warm toward him because you're bonded to that behaviour. You've honed your role of taking care of a man, and have been loved for doing it. But love is where you mutually care for one another. You want to admire your lover's characteristics, not protect him from the ravages of the real world. Your dad loved you, as best as he could, for taking care of him. But some man will love you for all your characteristics, not just the ones that will cover for his mistakes.

Parents who instill a solid work ethic in their children are certainly doing them a favour, but this was different. Charlotte’s cruel perfectionism didn’t foster a healthy work ethic; instead, it promoted workaholic behaviour. And workaholism is another compulsion—you work because you feel anxious when you’re not working. Some psychologists see it as an addiction, and certainly our modern culture has glorified it. It’s not unusual to hear people say proudly that they do nothing but work.

However, I think you’ve mistaken bonding for love. Bonding is not a choice; it’s a biological imperative, necessary for survival. Love is a choice. When you meet an incompetent man who needs you to care for him, you immediately feel warm toward him because you’re bonded to that behaviour. You’ve honed your role of taking care of a man, and have been loved for doing it. But love is where you mutually care for one another. You want to admire your lover’s characteristics, not protect him from the ravages of the real world.

I MEAN not to defend the scapes of any, Or justify my vices being many; For I confess, if that might merit favour, Here I display my lewd and loose behaviour. I loathe, yet after that I loathe, I run: 5 Oh, how the burthen irks, that we should shun. I cannot rule myself but where Love please; Am driven like a ship upon rough seas. No one face likes me best, all faces move, A hundred reasons make me ever love. 10 If any eye me with a modest look, I blush, and by that blushful glance am took; And she that’s coy I like, for being no clown, Methinks she would be nimble when she’s down. Though her sour looks a Sabine’s brow resemble, 15 I think she’ll do, but deeply can dissemble. If she be learned, then for her skill I crave her; If not, because she’s simple I would have her. Before Callimachus one prefers me far; Seeing she likes my books, why should we jar? 20 Another rails at me, and that I write, Yet would I lie with her, if that I might: Trips she, it likes me well; plods she, what then? She would be nimbler lying with a man. And when one sweetly sings, then straight I long, 25 To quaver on her lips even in her song; Or if one touch the lute with art and cunning, Who would not love those hands for their swift running? And her I like that with a majesty, Folds up her arms, and makes low courtesy. 30 To leave myself, that am in love with all, Some one of these might make the chastest fall. If she be tall, she’s like an Amazon, And therefore fills the bed she lies upon: If short, she lies the rounder: to speak troth, 35 Both short and long please me, for I love both. I think what one undecked would be, being drest; Is she attired? then show her graces best. A white wench thralls me, so doth golden yellow: And nut-brown girls in doing have no fellow. 40 If her white neck be shadowed with brown hair, Why so was Leda’s, yet was Leda fair. Amber-tress’d is she? Then on the morn think I: My love alludes to every history: A young wench pleaseth, and an old is good, 45 This for her looks, that for her womanhood: Nay what is she, that any Roman loves, But my ambitious ranging mind approves?

Parents who instill a solid work ethic in their children are certainly doing them a favour, but this was different. Charlotte’s cruel perfectionism didn’t foster a healthy work ethic; instead, it promoted workaholic behaviour. And workaholism is another compulsion—you work because you feel anxious when you’re not working. Some psychologists see it as an addiction, and certainly our modern culture has glorified it. It’s not unusual to hear people say proudly that they do nothing but work. Substitute another addiction in that sentence—“I do nothing but drink,” say—and it doesn’t sound so virtuous.

anger has a bad reputation. It’s a negotiation device that helps us stand up for ourselves, to say, in effect, “Get off my turf; you’re stomping on my sense of self. Stop crossing into my backyard.” Then it’s up to the other person to deal with your anger—to decide whether it’s a legitimate problem that requires a change in his or her behaviour. “Your mother was hurt, and then she considered it, and she hasn’t mentioned her ‘mother fantasy’ since,” I said. I emphasized that anger is a signal that someone wants to be treated differently, which is healthy; cruelty is when someone deliberately wants to hurt someone else.

You, like every other daughter in the world, are bonded to your dad. Darwin points out that bonding happens in all species. Your bond with your dad was perfectly normal and necessary. However, I think you’ve mistaken bonding for love. Bonding is not a choice; it’s a biological imperative, necessary for survival. Love is a choice. When you meet an incompetent man who needs you to care for him, you immediately feel warm toward him because you’re bonded to that behaviour. You’ve honed your role of taking care of a man, and have been loved for doing it. But love is where you mutually care for one another. You want to admire your lover’s characteristics, not protect him from the ravages of the real world. Your dad loved you, as best as he could, for taking care of him. But some man will love you for all your characteristics, not just the ones that will cover for his mistakes.

It is in this spirit that I feel I should introduce Thomas Nightingale before we, figuratively, meet him on that fateful spring morning so that you, the reader, may have a better understanding of the plot, and in consequence have a heightened appreciation of the music. Otherwise the story might stray into those overlong digressions that are the bane of the modern novel. He was a tall cove with a chiselled jaw, blue eyes and brown hair that, while cut short at the sides, had a tendency towards unruly behaviour up top. That, and a smooth chin, meant that while he was a good four years older than I, he could, when the mood took him, look younger. He could appear as languid and as carefree as the next young blade. But I had it on good authority that he had dealt with some pretty dicey situations both at home and abroad. Looking at him taking his ease at my window seat and perusing my copy of the New York Herald Tribune, I knew trouble. Even when it was wearing a rather fine tweed travelling suit.

Buddhism and other religious and ethical systems, however, have long recognized and sought to correct this prejudice in favour of the self. A scholar of Judaism, commenting on the Torah, wrote: ‘In morals, holiness negatively demanded resistance to every urge of nature which made self-serving the essence of human life; and positively, submission to an ethic which placed service to others at the centre of its system.’6 It would be naive to expect that all men could be persuaded to place service to others before service to self. But with sufficient resolve on the part of governments and institutions that influence public opinion and set international standards of behaviour, a greater proportion of the world’s population could be made to realize that self-interest (whether as an individual, a community or a nation) cannot be divorced entirely from the interests of others. Instead of assuming that material progress will bring an improvement in social, political and ethical standards, should it not be considered that an active promotion of appropriate social, political and ethical values might not only aid material progress but also help ensure that its results are wisely and happily distributed? ‘Wealth enough to keep misery away and a heart wise enough to use it’7 was described as the ‘greatest good’ by Aeschylus, who lived in an age when, after decades of war, revolution and tyrannies, Athenian democracy in its morning freshness was beginning to prove itself as a system wonderfully suited to free, thinking men. A

Complaining     “I am not saying this because I am in need, for I have learned to be content whatever the circumstances” (Philippians 4:11).     God hates complaining. In the Old Testament, God rescued the Israelites from 400 years of slavery in Egypt. They had a miraculous escape through the Red Sea and were on their way to the Promised Land. Yet only two of the original group actually arrived at the final destination. The rest perished in the desert. Why? One contributing factor was their complaining.   First, they complained that they had no food so God graciously provided manna. This was food that miraculously appeared each morning for them to collect for their families for the day. However, it wasn’t long before they complained about the manna. They even went so far as to say that they preferred their lives of slavery in Egypt to another day of eating manna.   I’m disgusted by their ungratefulness. They were a complaining, grumbling bunch that couldn’t see how good they actually had it. They were constantly looking for the bad in their situation instead of focusing on how God had favoured them, heard their cries, saved them from slavery, and provided for them on their way to the Promised Land.   However, it’s easy for me to pass judgment on them as I read about their story in the Bible. It’s obvious to me what they did wrong. But I was recently convicted of my own behaviour. Some days I am no better than those complainers.   I can think specifically of a job I received. This job was a miracle from God in itself. My two co-workers had been waiting over three years to get this job – I had just applied a month before. It was only part-time hours so it allowed me to continue to pursue my other interests and hobbies. It was close to my home, within the hours that my children were at school and doing what I love to do – teach.   However, when I was first offered the job I complained about the topic I would be teaching – accounting. It was not my first love. I would have preferred to teach creative writing or marketing – something fun. But accounting? I balked. Then I complained about the cost of parking. Then I complained that I had to share an office. Then I complained that my mailbox was too high, the water was too cold, the photocopier was too far away, the computer was too slow – well, you get the point. Instead of focusing on the answer to prayer, I focused on the little irritants about which to complain.   Finally, I started to complain about the students – one particular student. She would come to class with a snarl and sit in the back of the classroom with her arms crossed, feet up and a scowl that would scare crows away. It seemed to me that she not only hated the topic I was teaching, but she also hated the teacher.   Each day, I returned home and complained to my husband about this particular student. Things didn’t improve. She became more and more despondent and even poisoned the entire class with her sickly attitude. I complained more. I complained to other teachers and my friends; anyone who dared to ask the question, “How do you enjoy teaching?”  

perfectionism didn’t foster a healthy work ethic; instead, it promoted workaholic behaviour. And workaholism is another compulsion—you work because you feel anxious when you’re not working.

You know, anger has a bad rap,” I ventured. “Anger is the fuel you use to drive up feelings of hurt and pain from your unconscious. It’s how people tell others that they’re displeased with their behaviour. The man calling you Tonto is disrespecting you,

Compulsions are behaviours a person engages in to get rid of the obsessions and reduce anxiety

Anger is the fuel you use to drive up feelings of hurt and pain from your unconscious. It’s how people tell others that they’re displeased with their behaviour.

anger has a bad reputation. It’s a negotiation device that helps us stand up for ourselves, to say, in effect, “Get off my turf; you’re stomping on my sense of self. Stop crossing into my backyard.” Then it’s up to the other person to deal with your anger—to decide whether it’s a legitimate problem that requires a change in his or her behaviour.

her painful herpes. “I would say that shame could certainly cause stress,” I responded. “Shame is a painful feeling of humiliation or distress caused by behaviour that is somehow taboo in our society. Freud says shame makes you feel you won’t be loved. Shame is much more pernicious than guilt. While guilt is a painful feeling about your actions, shame is much more psychologically destructive because it’s a bad feeling about yourself as a person.

These three words first: 1) muscle memory 2) bio memory 3) bio energy all your day-to-day habits like morning you wake up and do yoga or sip a cup of coffee and the kind of food you eat - all your behaviours, habits and actions form your muscle memory. your muscles keep the memory of all your actions - good or bad, right or wrong. if you create the right muscle memory, it helps you to manifest a beautiful right life. If you build wrong muscle memory, it makes you manifest bad life.end of the day, your life you are living is just the expressions of muscle memories you built. second is, bio memory. It is all the opinions, ideas, cognitions, powerful conclusions about yourself and your life, god, people, about everything. the conclusions you carry, powerful cognitions you carry is called bio memory. Bio memory is about how you believe yourself, what kind of idea you carry about yourself and how it is impacted by others’ belief about you, how others treat you and how that impacts you. All your opinions, ideas, cognitions, powerful conclusions about you, about others, about guru, about god, about the world, about the universe - all these put together is bio memory.

Human AF isn't just about being authentic. It's not just about posting a photo with messy hair and #therealme. It's not about sharing a teeny bit of struggle on Facebook. "Guys, my creativity is blocked. See, even people like me have tough days." That still has a tone of I have my shit together. Being Human AF is about being authentic about where we're being inauthentic. Like saying "You know what guys? I've been saying that I'm totally on board this climate change thing. But behind the scenes, I've made zero changes in my life." Cos you're human AF. It's about recognizing the parts of us, thoughts, behaviours, or feelings that are so in opposition of who we think we are, that we barely even admit them to ourselves. Like how you're a spiritually sound lightworker who meditates wearing white in the mornings and practises reiki to heal others, but 10 minutes later pulls the finger at someone who cuts you off on the freeway yelling, "Fuck off dickhead!" Cos you're human AF. And because road rage is real. Human AF is being honest about where we are being hypocritical, where we're saying one thing and practising another, where we're still really struggling ourselves in an area we claim to have nailed. Like being a really powerful health and wellness coach and preaching healthy habits, yet in the evening you still eat 45g of sugar before bed cos you just haven't quite nailed the harmonious relationship with food you're teaching to others. These so called dualities — good vs. bad, positive vs. negative — are not dualities at all. The reiki and the road rage are equal parts magic and human.