Discipline Leads To Habits Quotes

Of course," agreed Basil, "if you read it carelessly, and act on it rashly, with the blind faith of a fanatic; it might very well lead to trouble. But nature is full of devices for eliminating anything that cannot master its environment. The words 'to worship me' are all-important. The only excuse for using a drug of any sort, whether it's quinine or Epsom-salt, is to assist nature to overcome some obstacle to her proper functions. The danger of the so-called habit-forming drugs is that they fool you into trying to dodge the toil essential to spiritual and intellectual development. But they are not simply man-traps. There is nothing in nature which cannot be used for our benefit, and it is up to us to use it wisely. Now, in the work you have been doing in the last week, heroin might have helped you to concentrate your mind, and cocaine to overcome the effects of fatigue. And the reason you did not use them was that a burnt child dreads fire. We had the same trouble with teaching Hermes and Dionysus to swim. They found themselves in danger of being drowned and thought the best way was to avoid going near the water. But that didn't help them to use their natural faculties to the best advantage, so I made them confront the sea again and again, until they decided that the best way to avoid drowning was to learn how to deal with oceans in every detail. It sounds pretty obvious when you put it like that, yet while every one agrees with me about the swimming, I am howled down on all sides when I apply the same principles to the use of drugs.

The rewards of fasting ultimately lead to a more intimate and satisfying experience with the God who made me.

Discipline brings freedom. The purpose of meditation is to enable us to hear God more clearly. Meditation is listening, sensing, heeding the life and light of Christ. This comes right to the heart of our faith. The life that pleases God is not a set of religious duties; it is to hear His voice and obey His word. Meditation opens the door to this way of living. To pray is to change. All who have walked with God have viewed prayer as the main business of their lives. For those explorers in the frontiers of faith, prayer was no little habit tacked on to the periphery of their lives; it was their lives. It was the most serious work of their most productive years. Prayer – nothing draws us closer to the heart of God. Fasting must forever centre on God. More than any other Discipline, fasting reveals the things that control us. The most difficult problem is not finding time but convincing myself that this is important enough to set aside the time. Disciplines are not the answer; they only lead us to the Answer. We must clearly understand this limitation of the Disciplines if we are to avoid bondage. Humility, as we all know, is one of those virtues that is never gained by seeking it. The more we pursue it the more distant it becomes. To think we have it is sure evidence that we don’t. Anybody who has once been horrified by the dreadfulness of his own sin that nailed Jesus to the Cross will no longer be horrified by even the rankest sins of a brother.’ If worship does not propel us into greater obedience, it has not been worship. To stand before the Holy One of eternity is to change.

Many folks pray, "Lead us not unto temptation." But the problem is ... we honestly don't need leading -- we can find the way there ourselves. And even enjoy the journey.

In adolescence, I hated life and was continually on the verge of suicide, from which, however, I was restrained by the desire to know more mathematics. Now, on the contrary, I enjoy life; I might almost say that with every year that passes I enjoy it more…very largely it is due to a diminishing preoccupation with myself. Like others who had a Puritan education, I had the habit of meditating on my sins, follies, and shortcomings. I seemed to myself - no doubt justly - a miserable specimen. Gradually I learned to be indifferent to myself and my deficiencies; I came to center my attention increasingly upon external objects: the state of the world, various branches of knowledge, individuals for whom I felt affection…And every external interest inspires some activity which, so long as the interest remains alive, is a complete preventive of ennui. Interest in oneself, on the contrary, leads to no activity of a progressive kind. It may lead to the keeping of a diary, to getting psychoanalyzed, or perhaps to becoming a monk. But the monk will not be happy until the routine of the monastery has made him forget his own soul. The happiness which he attributes to religion he could have obtained from becoming a crossing-sweeper, provided he were compelled to remain one. External discipline is the only road to happiness for those unfortunates whose self-absorption is too profound to be cured in any other way.

7. Character is built in the course of your inner confrontation. Character is a set of dispositions, desires, and habits that are slowly engraved during the struggle against your own weakness. You become more disciplined, considerate, and loving through a thousand small acts of self-control, sharing, service, friendship, and refined enjoyment. If you make disciplined, caring choices, you are slowly engraving certain tendencies into your mind. You are making it more likely that you will desire the right things and execute the right actions. If you make selfish, cruel, or disorganized choices, then you are slowly turning this core thing inside yourself into something that is degraded, inconstant, or fragmented. You can do harm to this core thing with nothing more than ignoble thoughts, even if you are not harming anyone else. You can elevate this core thing with an act of restraint nobody sees. If you don’t develop a coherent character in this way, life will fall to pieces sooner or later. You will become a slave to your passions. But if you do behave with habitual self-discipline, you will become constant and dependable. 8. The things that lead us astray are short term—lust, fear, vanity, gluttony. The things we call character endure over the long term—courage, honesty, humility. People with character are capable of a long obedience in the same direction, of staying attached to people and causes and callings consistently through thick and thin. People with character also have scope. They are not infinitely flexible, free-floating, and solitary. They are anchored by permanent attachments to important things. In the realm of the intellect, they have a set of permanent convictions about fundamental truths. In the realm of emotion, they are enmeshed in a web of unconditional loves. In the realm of action, they have a permanent commitment to tasks that cannot be completed in a single lifetime.

You already know it’s hard to change old ways of behaving, however good your intentions. Or is it just me who has: sworn not to check email first thing in the morning, and nonetheless found myself in the wee small hours, my face lit by that pale screen glow; intended to find inner peace through the discipline of meditation, yet couldn’t find five minutes to just sit and breathe, sit and breathe; committed to take a proper lunch break, and somehow found myself shaking the crumbs out of my keyboard, evidence of sandwich spillage; or decided to abstain from drinking for a while, and yet had a glass of good Australian shiraz mysteriously appear in my hand at the end of the day?

The earlier you start making small changes, the more powerfully the Compound Effect works in your favor. Suppose your friend listened to Dave Ramsey’s advice and began putting $250 a month into an IRA when she got her first job after graduating from college at age twenty-three. You, on the other hand, don’t start saving until you’re forty. (Or maybe you started saving a little earlier but cleaned out your retirement account because you didn’t notice any great gains.) By the time your friend is forty, she never has to invest another dollar and will have more than a $1 million by the age of sixty-seven, growing at 8 percent interest compounded monthly. You continue to invest $250 every month until you reach sixty-seven, the normal retirement age for Social Security for those born after 1960. (That means you’re saving for twenty-seven years in contrast to her seventeen years.) When you’re ready to retire, you’ll have less than $300,000 and will have invested $27,000 more than your friend. Even though you saved for many more years and invested much more cash, you still ended up with less than a third of the money you could have had. That’s what happens when we procrastinate and neglect necessary behaviors, habits, and disciplines. Don’t wait another day to start the small disciplines that will lead you in the direction of your goals!

A Party member is expected to have no private emotions and no respites from enthusiasm. He is supposed to live in a continuous frenzy of hatred of foreign enemies and internal traitors, triumph over victories, and self-abasement before the power and wisdom of the Party. The discontents produced by his bare, unsatisfying life are deliberately turned outwards and dissipated by such devices as the Two Minutes Hate, and the speculations which might possibly induce a skeptical or rebellious attitude are killed in advance by his early acquired inner discipline. The first and simplest stage in the discipline, which can be taught even to young children, is called, in Newspeak, crimestop. Crimestop means the faculty of stopping short, as though by instinct, at the threshold of any dangerous thought. It includes the power of not grasping analogies, of failing to perceive logical errors, of misunderstanding the simplest arguments if they are inimical to Ingsoc, and of being bored or repelled by any train of thought which is capable of leading in a heretical direction. Crimestop, in short, means protective stupidity. But stupidity is not enough. On the contrary, orthodoxy in the full sense demands a control over one’s own mental processes as complete as that of a contortionist over his body. Oceanic society rests ultimately on the belief that Big Brother is omnipotent and that the Party is infallible. But since in reality Big Brother is not omnipotent and the Party is not infallible, there is need for an unwearying, moment-to-moment flexibility in the treatment of facts. The keyword here is blackwhite. Like so many Newspeak words, this word has two mutually contradictory meanings. Applied to an opponent, it means the habit of impudently claiming that black is white, in contradiction of the plain facts. Applied to a Party member, it means a loyal willingness to say that black is white when Party discipline demands this. But it means also the ability to believe that black is white, and more, to know that black is white, and to forget that one has ever believed the contrary. This demands a continuous alteration of the past, made possible by the system of thought which really embraces all the rest, and which is known in Newspeak as doublethink.

We ourselves, the workers, will organize large-scale production on the basis of what capitalism has already created; we shall rely on our own experience as workers, we shall establish strict, iron discipline supported by the state power of the armed workers, we shall reduce the role of the state officials to that of simply carrying out our instructions as responsible, revocable, moderately paid "managers" (of course, with the aid of technicians of all sorts, types and degrees). This is our proletarian task, this is what we can and must start with in carrying out the proletarian revolution. Such a beginning, on the basis of large-scale production, will of itself lead to the gradual "withering away" of all bureaucracy, to the gradual creation of an order, order without quotation marks, which will be different from wage-slavery, an order in which the functions of control and accounting—becoming more and more simple—will be performed by each in turn, will then become a habit and will finally die out as the special functions of a special stratum of the population.

Spirituality is more about whether or not we can sleep at night than about whether or not we go to church. It is about being integrated or falling apart, about being within community or being lonely, about being in harmony with Mother Earth or being alienated from her. Irrespective of whether or not we let ourselves be consciously shaped by any explicit religious idea, we act in ways that leave us either healthy or unhealthy, loving or bitter. What shapes our actions is our spirituality. And what shapes our actions is basically what shapes our desire. Desire makes us act and when we act what we do will either lead to a greater integration or disintegration within our personalities, minds, and bodies—and to the strengthening or deterioration of our relationship to God, others, and the cosmic world. The habits and disciplines5 we use to shape our desire form the basis for a spirituality, regardless of whether these have an explicit religious dimension to them or even whether they are consciously expressed at all. Spirituality concerns what we do with desire. It takes its root in the eros inside of us and it is all about how we shape and discipline that eros. John of the Cross, the great Spanish mystic, begins his famous treatment of the soul’s journey with the words: “One dark night, fired by love’s urgent longings.”6 For him, it is urgent longings, eros, that are the starting point of the spiritual life and, in his view, spirituality, essentially defined, is how we handle that eros.

Finally, you need to also refine or cultivate those traits that go into a strong character—resilience under pressure, attention to detail, the ability to complete things, to work with a team, to be tolerant of people’s differences. The only way to do so is to work on your habits, which go into the slow formation of your character. For instance, you train yourself to not react in the moment by repeatedly placing yourself in stressful or adverse situations in order to get used to them. In boring everyday tasks, you cultivate greater patience and attention to detail. You deliberately take on tasks slightly above your level. In completing them, you have to work harder, helping you establish more discipline and better work habits. You train yourself to continually think of what is best for the team. You also search out others who display a strong character and associate with them as much as possible. In this way you can assimilate their energy and their habits. And to develop some flexibility in your character, always a sign of strength, you occasionally shake yourself up, trying out some new strategy or way of thinking, doing the opposite of what you would normally do. With such work you will no longer be a slave to the character created by your earliest years and the compulsive behavior it leads to. Even further, you can now actively shape your very character and the fate that goes with it. In anything, it is a mistake to think one can perform an action or behave in a certain way once and no more. (The mistake of those who say: “Let us slave away and save every penny till we are thirty, then we will enjoy ourselves.” At thirty they will have a bent for avarice and hard work, and will never enjoy themselves any more . . . .) What one does, one will do again, indeed has probably already done in the distant past. The agonizing thing in life is that it is our own decisions that throw us into this rut, under the wheels that crush us. (The truth is that, even before making those decisions, we were going in that direction.) A decision, an action, are infallible omens of what we shall do another time, not for any vague, mystic, astrological reason but because they result from an automatic reaction that will repeat itself. —Cesare Pavese

One of the disciplines I (mostly) follow at the end of my day is using an app called iDoneThis, and rather than just writing out what I did, I write down a sentence or two about what I learned and what I’m most proud of.

As spaces of promiscuous proximity, often lit poorly if at all, where existential fear suddenly was converted to the euphoria of being still alive and no longer having anything to lose, bunkers were also places of uncontrolled sexual encounters. The concern to discipline sexual conduct seems to have played a greater role in Great Britain than in Nazi Germany. Contrary to an idea born in the 1950s, according to which Nazism was marked by sexual repression, the anti-bourgeois dimension of the Volksgemeinschaft implied certain possibilities of sexual liberation.37 The British ‘people’s war’, on the other hand, was based far more strongly on a community founded on the bourgeois family and the need to repress sexual deviance, imputable both to women and the lower orders. As a clear sign of the particular role played by the family, the British authorities were initially against the idea of collective shelters, fearing that, in this mixing of classes, bourgeois virtue might be contaminated by the bad habits of the ‘lower orders’, leading to moral dissolution followed by a challenge to the social order. The middle classes were thus encouraged to build shelters in their gardens, which had the additional advantage of privatizing part of the costs bound up with air-raid precautions – something unthinkable in Germany, where the collective ideology of the Volksgemeinschaft was paramount.

As lovers—as desiring creatures and liturgical animals—our primary orientation to the world is visceral, not cerebral. In this respect, ancient wisdom about spiritual disciplines intersects with contemporary psychological insight into consciousness. The result is a picture that should lead us to appreciate the significant role of the unconscious in action and behavior.

Action Steps 1. Audit your current skill set. You have more areas of competence than you think. Throughout your life, you have amassed knowledge and specialized skills in a wide range of disciplines. That knowledge and those skills can prove useful to you in future endeavors. For example, I have a degree in Finance and Investments. Upon graduating from college, I accepted an accounting position with one of the top automakers. I then became a stockbroker. Then, I moved into a career in IT. For the past 20 years, I’ve been a writer in numerous capacities. Along the way, I learned about server management, Wordpress development and search engine optimization. All of these ventures imbued me with skills I use every day - in my business and personal life. Your experience has likewise instilled within you a raft of specialized skills. Many of them will help you to tackle unfamiliar tasks and projects, even if they seem unrelated to your current and previous jobs. 2. Focus on your desired outcomes rather than the things that might go wrong along the way. One of our survival instincts is to plan for things that might go wrong. In some circumstances, that’s a valuable quality that protects us from harm. It prevents us from strolling down dark alleys in unpopulated locales. It discourages us from petting strange dogs. In other circumstances, however, it can hold us back. The instinct prevents us from pursuing opportunities that can lead to improved aptitude as well as personal and professional growth. By focusing on your desire outcomes, you’ll find it easier to ignore your inborn fear of the unknown. You’ll be able to dismiss the voice in your head constantly whispering “What if XYZ happens?” 3. Look for opportunities to learn new skills. The self-confidence you’ll gain will make you less fearful of tackling unfamiliar tasks. Achieving a high level of competency in any discipline requires repeated exposure and application. There’s no other way to attain proficiency. The problem is a lack of courage. It’s normal to feel hesitant, or even intimidated, when we’re given a new responsibility.

To lead, you must have two visions: (1) a personal vision of your God-ordained self, and (2) a vision of the mission God purposed you to carry out - the feat you are to accomplish. When you’re committed to these two visions, it will force you to create new habits― habits that work favorably for the convergence of your two visions.

I have found that the wonder of life is often most easily recognizable through habits and routines...Order and discipline are important to meaning for me. Discipline, I have learned, leads to freedom, and there is meaning in freedom. If you don't do ritual things in order, the paper doesn't read as well, and you'll be thrown off the whole day. But when you can sit for a while at your table, reach for your coffee, look out the window at the sky or some branches, then back down at the paper or a book, everything feels right for the moment, which is maybe all we have.

where a = accumulated future value, p = principal or present value, r = rate of return in percentage terms, and n = number of compounding periods. All too often, management teams focus on the r variable in this equation. They seek instant gratification, with high profit margins and high growth in reported earnings per share (EPS) in the near term, as opposed to initiatives that would lead to a much more valuable business many years down the line. This causes many management teams to pass on investments that would create long-term value but would cause “accounting numbers” to look bad in the short term. Pressure from analysts can inadvertently incentivize companies to make as much money as possible off their present customers to report good quarterly numbers, instead of offering a fair price that creates enduring goodwill and a long-term win–win relationship for all stakeholders. The businesses that buy commodities and sell brands and have strong pricing power (typically depicted by high gross margins) should always remember that possessing pricing power is like having access to a large amount of credit. You may have it in abundance, but you must use it sparingly. Having pricing power doesn’t mean you exercise it right away. Consumer surplus is a great strategy, especially for subscription-based business models in which management should primarily focus on habit formation and making renewals a no-brainer. Most businesses fail to appreciate this delicate trade-off between high short-term profitability and the longevity accorded to the business through disciplined pricing and offering great customer value. The few businesses that do understand this trade-off always display “pain today, gain tomorrow” thinking in their daily decisions.

remember that your mental attitude is something you control outright, and you must use self-discipline until you create a thought pattern, or thought habits, that keep your mental attitude positive at all times. Your mental attitude is important because it acts as a magnet, which attracts to you everything, every circumstance, which makes you what you are and where you are. If you wish to keep on the beam that leads to success, be sure that you give cosmic habit force a thought pattern based on the things you want most in life, and it will do the rest

I read all morning". The simple words spoke of the purest and most rewarding kind of leisure. The Buddha had placed no value on prayer or belief in a deity, he had not spoken of creation, original sin or the last judgement. The quality of all human experience depends on the mind and so the Buddha had been concerned with analyzing and transforming the individual mind. India's intellectual backwardness, her inability to deal rationally with her past, which seemed no less damaging than her economic and political underdevelopment. With its literary and philosophical traditions, China was well equipped to absorb and disseminate Buddhism. The Chinese eagerness to distribute Buddhist texts was what gave birth to both paper and printing. There are places on which history has worked for too long and neither the future nor the past can be seen clearly in their ruins or emptiness. In the agrarian society of the past, the Brahminic inspired human hierarchy had proposed itself as a complete explanation not only for what human beings did but also what they were. So, for instance, a Brahmin was not just a priest because he performed rituals; he was innately blessed with virtue, learning and wisdom. A servant wasn't just someone who performed menial tasks, his very essence was poverty and weakness. Meditation was one of the methods used to gain control over one's emotions and passions. Sitting still in a secluded place, the yogi attempted to disengage his perennially distracted mind and force it to dwell upon itself. The discipline of meditation steadily equips the individual with a new sensibility. It shows him how the craving for things that are transient, essence-less and flawed leads to suffering. Regular meditation turns this new way of looking into a habit. it detaches the individual from the temptations of the world and fixes him in a state of profound calm. Mere faith in what the guru says isn't enough and you have to realize and verify it through your own experience. The mind determines the way we experience the world, the way in which we make it our world. The ego seeks to gratify and protect itself through desires. But the desires create friction when they collide with the ever-changing larger environment. They lead only to more desires and more dissatisfaction. How human beings desiring happiness and stability were undermined slowly, over the course of their lives, by the inconstancy of their hearts and the intermittence of their emotions. Buddhism in America could be seen to meet every local need. It had begun as a rational religion which found few takers in America before being transformed again, during the heady days of the 1960s, through the mysticism of Zen, into a popular substitute for, or accessory to, psychotherapy and drugs. It was probably true that greed, hatred and delusion, the source of all suffering, are also the source of life and its pleasures, however temporary and that to vanquish them may be to face a nothingness that is more terrifying than liberating. Nevertheless, the effort to control them seemed to me worth making.

It's so easy to get trapped in the notion that success means having every action regulated and planned, but the truth is far simpler. All you need is enough discipline to develop habits that lead to effortless success!

Jesus, conqueror of this world, Help me overcome this world of pride And live in humility. Help me overcome this world of pleasure And find joy in Your presence. Help me overcome this world of greed And live in simplicity. Help me overcome this world of achieving And live in obedience. Help me overcome this world of fear And live in peace. Help me overcome this world of selfishness And give up my rights. Help me overcome this world of darkness And live in pure light. Help me overcome this world of hate And deeply, daily love people. Help me overcome a world of anger And live in kindness. Help me overcome this world of gossip And rest in silence. Help me overcome a lazy world And live with discipline. Help me overcome a world that has forgotten You And live in daily gratefulness. You conquered all temptation and live in me. Rise up, my God. Be strong in my heart and overcome, For the greatest challenge I will face Lies in my own deceitful desires. To help me overcome this world, please destroy my desire for it. I want to be single of heart, only longing for You, My Christ, my captain. —Ryan Skoog

Learned Optimism: Expecting a Positive Outcome In Learned Optimism, Martin Seligman provides information that has tremendous implications for teams that want to develop the persistence to achieve their business goals. Optimistic team members believe they will be successful and believe they are responsible for their success. Pessimistic team members do not believe they will be successful and believe that nothing they do will improve their results. For these reasons, optimistic team members are resilient and will persist when things get tough, while pessimistic team members give up. Seligman led a research team that demonstrated that optimism and helplessness are learned. His work suggests that when team members decide that nothing they do matters, they feel helpless and will do little to improve their situation. The good news that came from discovering that helplessness can be learned is the revelation that optimism can also be learned. Of particular importance is how team members explain setbacks to themselves. Optimistic team members explain setbacks as temporary, specific, and, where appropriate, externally caused. They do not view the event as long-lasting or permanent. They believe that the event is a temporary setback that can be corrected and refuse to consider it a catastrophe. For them, it is a single event with a specific negative impact. Finally, they only own the result if they should. Optimistic team members don't own the negative returns if the market goes down. Pessimistic team members are on the other end of the continuum. They explain setbacks as permanent, pervasive, and personal. They believe the negative setback is long-lasting. They globalize the setback and believe “all hell is breaking loose.” Pessimistic team members also believe that they are responsible for the setback even when they are not. To make matters worse, pessimistic team members tend to play the setback over and over again in their minds. Because we tend to move toward those things we think about, this ruminating can lead to a self-fulfilling prophecy. Teams reflect the attitudes of the individual team members. If team members explain setbacks as temporary, specific, and (where appropriate) externally caused, the team will be optimistic about their future success and will continue to persist. However, if as a group a team tends to explain setbacks as permanent, pervasive, and caused by the team members, the team will develop a pessimistic explanatory style and will quit, giving up on their goals. What seems to be of lesser importance in developing team persistence is how teams and their members explain successes to themselves. It is interesting that explanatory styles are completely turned around when they experience success. Optimistic teams explain the success as permanent, pervasive, and personally caused. Pessimistic teams explain successes as temporary, specific, and externally caused.

Most men have stopped trying and have settled for a life devoid of discipline, which can only lead to stunted personal growth and little freedom. That’s partly because they try to change alone. But we can’t enact discipline alone; it’s too dangerous. Alone we are all guaranteed failure. Alone we are almost guaranteed discouragement. The more we try, the more difficult it becomes to change, as the habit of trying and failing becomes familiar to us. The temptation to believe we are simply losers will creep in, and our motivation to continue will erode.

On the one hand, they must develop virtuous habits of behavior; and on the other, they must develop their mental powers through the study of such disciplines as mathematics and philosophy. Both of these types of instruction are necessary. To begin with, some people may not have the intellectual capacity to acquire knowledge; they will not be able to understand what the “good life” is, just as others do not have the intellectual power to apprehend higher mathematics. But if they imitate and are guided by those people who have knowledge of the good and who accordingly act virtuously, they, too, will act virtuously even though they do not understand the essential nature of the good life. On the basis of this sort of reasoning, Plato goes on to advocate the necessity of censorship in what he calls an “ideal society”—the society that is portrayed in his most famous book, the Republic. Plato feels that it is necessary to prevent young people from being exposed to certain sorts of experiences if they are to develop virtuous habits and thus lead a good life. ========== Philosophy Made Simple (Richard H. Popkin;Avrum Stroll)

Success may create excitement, but only significance leads to fulfilment.

Spirituality is about what we do with the fire inside of us, about how we channel our eros. And how we do channel it, the disciplines and habits we choose to live by, will either lead to a greater integration or disintegration within our bodies, minds, and souls, and to a greater integration or disintegration in the way we are related to God, others, and the cosmic world.

Oh creator of all things, help me. For this day I go out into the world naked and alone, and without your hand to guide me I will wander far from the path which leads to success and happiness. I ask not for gold or garments or even opportunities equal to my ability; instead, guide me so that I may acquire ability equal to my opportunities. You have taught the lion and the eagle how to hunt and prosper with teeth and claw. Teach me how to hunt with words and prosper with love so that I may be a lion among men and an eagle in the market place. Help me to remain humble through obstacles and failures; yet hide not from mine eyes the prize that will come with victory. Assign me tasks to which others have failed; yet guide me to pluck the seeds of success from their failures. Confront me with fears that will temper my spirit; yet endow me with courage to laugh at my misgivings. Spare me sufficient days to reach my goals; yet help me to live this day as though it be my last. Guide me in my words that they may bear fruit; yet silence me from gossip that none be maligned. Discipline me in the habit of trying and trying again; yet show me the way to make use of the law of averages. Favor me with alertness to recognize opportunity; yet endow me with patience which will concentrate my strength. Bathe me in good habits that the bad ones may drown; yet grant me compassion for weaknesses in others. Suffer me to know that all things shall pass; yet help me to count my blessings of today. Expose me to hate so it not be a stranger; yet fill my cup with love to turn strangers into friends. But all these things be only if thy will. I am a small and a lonely grape clutching the vine yet thou hast made me different from all others. Verily, there must be a special place for me. Guide me. Help me. Show me the way. Let me become all you planned for me when my seed was planted and selected by you to sprout in the vineyard of the world. Help this humble salesman. Guide me, God.

yama—moral discipline comprising nonharming (ahimsā), nonstealing (asteya), truthfulness (satya), chastity (brahmacarya), and nongrasping or greedlessness (aparigraha) 2. niyama—self-restraint comprising purity (shauca), contentment (samtosha), asceticism (tapas), self-study (svādhyāya), and devotion to the Lord (īshvara-pranidhāna) 3. āsana—posture (specifically for meditation) 4. prānāyāma—breath control 5. pratyāhāra—sensory inhibition 6. dhāranā—concentration 7. dhyāna—meditation, or sustained and deepening concentration 8. samādhi—ecstasy, or merging in consciousness with the object of meditation Together the eight limbs lead practitioners out of the maze of their own preconceptions and confusions to a sublime state of freedom. This is accomplished through the progressive control of the mind (citta). Beyond the highest ecstatic state lies the freedom of the transcendental Self, which is the pure Witness (sākshin) of all mental processes. For Patanjali, Self-realization is kaivalya, or the “isolation” or “aloneness” of that transcendental Witness. The many free Selves (purusha) all intersect in infinity and eternity. Enlightenment, or liberation, consists in simply waking up to our true nature, which is the transcendental Spirit, or Self. HATHA-YOGA The word hatha means “force” or “forceful.” Thus Hatha-Yoga is the “forceful Yoga” or “Yoga of Force,” meaning the Yoga of the inner kundalinī power. This branch of Yoga, which is particularly associated with Matsyendra Nātha and Goraksha Nātha, two perfected masters or siddhas, is a medieval development arising out of Tantra. It approaches Self-realization through the vehicle of the physical body and its energetic (pranic/etheric) template. In the first instance, Hatha-Yoga seeks to strengthen or “bake” the body so that practitioners have a chance to cultivate higher realizations. Secondly, it means to transubstantiate the body into a “divine body” (divyadeha) or “adamantine body” (vajra-deha), which is endowed with all kinds of paranormal capacities. Thus, the disciplines of Hatha-Yoga are designed to help manifest the ultimate Reality in the finite human body-mind. Sri Aurobindo put it this way: The chief processes of Hathayoga are āsana and prānāyāma. By its numerous Asanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical Nature and kept within the narrow bounds of her normal operations. . . . By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments.1

pressures and intense learning curve It takes time to get up to speed on the content of your new position, and yet business and markets cannot slow down and wait for you to catch up. Decisions still need to be taken and, consequently, the pressure can build up and will need to be managed in order to stay operating effectively. Being overwhelmed with immediate fire-fighting and task-driven priorities It would be tempting to get busy and dive into the immediate business tasks and issues. But you need to have the strength of character to step back and take time out to look at the big picture: what tasks should you continue, what should you stop, and what should you start? Need to invest energy in building new networks and forging new stakeholder relationships There is no point in having the right vision and strategy in isolation of bringing people with you. The culture may be dense and slow-moving – people may be resistant to the changes you bring. Invest early in the influencer and stakeholder network. Dealing with legacy issues from the predecessor Depending on the quality of your predecessor, your unit may or may not have a good reputation, and your team may have developed poor habits, behaviours and disciplines that will take time to address. Or you may have to endure the scenario of filling the shoes of a much-loved predecessor, and being initially resented as the new guy whose mandate is to change how things have always been done before. Challenges on inheriting or building a team and having to make tough personnel decisions Don’t expect underperformers to have been weeded out prior to your arrival. A key task in your first 100 days will be to assess the quality of your team: who stays, who goes and what fresh talent is needed on board. Unfortunately, your best talent is possibly now de-motivated and resentful – and consequently underperforming – because they applied unsuccessfully for your job. For external appointments, a lack of experience of the new company culture may lead to inadvertent gaffes and early political blunders – all of which can take time to recover From the innocuous to the significant, everything you do is being judged as indicative of your character. Checking your smart device during a meeting may deeply offend your new role stakeholders who may judge that action as an indication that you are brash, uninterested and arrogant. You will need to be on ‘hyper alert’ to consciously pick up clues on the acceptable norms and behaviours in your new culture. Getting the balance right between moving too fast and moving too slowly Newly appointed people sometimes panic and this can result in either doing too much (scattergun approach, but not tackling the core issues) or doing too little (‘I’ll just listen and learn for the first three months, and then decide what to do’). Neither extreme cuts it. Find the right balance.

Laszlo Bock, Work Rules (New York: Grand Central Publishing, 2015) David Brooks, The Social Animal (New York: Random House, 2011) Arie de Geus, The Living Company (Boston, MA: Harvard Business Review Press, 2002) Angela Duckworth, Grit: The Power of Perseverance and Passion (New York: Scribner, 2016) Charles Duhigg, The Power of Habit: Why We Do What We Do in Life and Business (New York: Random House, 2012) Amy Edmondson, Teaming: How Organizations Learn, Innovate, and Compete in the Knowledge Economy (San Francisco: Jossey-Bass Pfeiffer, 2012) Adam Grant, Give and Take (New York: Viking, 2013) Richard Hackman, Leading Teams (Boston, MA: Harvard Business Review Press, 2002) Chip and Dan Heath, Switch: How to Change Things When Change is Hard (New York: Broadway Books, 2010) Sebastian Junger, Tribe: On Homecoming and Belonging (New York: HarperCollins, 2016) James Kerr, Legacy (London: Constable & Robinson, 2013) Patrick Lencioni, The Five Dysfunctions of a Team: A Leadership Fable (San Francisco: Jossey-Bass, 2002) Stanley McChrystal, Team of Teams: New Rules of Engagement for a Complex World (New York: Portfolio, 2015). Mark Pagel, Wired for Culture (New York: W. W. Norton & Company, 2012) Daniel Pink, Drive: The Surprising Truth About What Motivates Us (New York: Riverhead Books, 2009) Amanda Ripley, The Smartest Kids in the World: And How They Got That Way (New York: Simon & Schuster, 2013) Edgar H. Schein, Helping (Oakland, CA: Berrett-Koehler Publishers, 2009) Edgar H. Schein, Humble Inquiry (Oakland, CA: Berrett-Koehler Publishers, 2013) Peter M. Senge, The Fifth Discipline (New York: Doubleday Business, 1990) Michael Tomasello, Why We Cooperate (Cambridge, MA: MIT Press, 2009)

In my condemnation of Christianity I surely hope I do no injustice to a related religion with an even larger number of believers: I allude to Buddhism. Both are to be reckoned among the nihilistic religions—they are both décadence religions—but they are separated from each other in a very remarkable way. For the fact that he is able to compare them at all the critic of Christianity is indebted to the scholars of India.—Buddhism is a hundred times as realistic as Christianity—it is part of its living heritage that it is able to face problems objectively and coolly; it is the product of long centuries of philosophical speculation. The concept, “god,” was already disposed of before it appeared. Buddhism is the only genuinely positive religion to be encountered in history, and this applies even to its epistemology (which is a strict phenomenalism). It does not speak of a “struggle with sin,” but, yielding to reality, of the “struggle with suffering.” Sharply differentiating itself from Christianity, it puts the self-deception that lies in moral concepts behind it; it is, in my phrase, beyond good and evil.—The two physiological facts upon which it grounds itself and upon which it bestows its chief attention are: first, an excessive sensitiveness to sensation, which manifests itself as a refined susceptibility to pain, and secondly, an extraordinary spirituality, a too protracted concern with concepts and logical procedures, under the influence of which the instinct of personality has yielded to a notion of the “impersonal.” (—Both of these states will be familiar to a few of my readers, the objectivists, by experience, as they are to me). These physiological states produced a depression, and Buddha tried to combat it by hygienic measures. Against it he prescribed a life in the open, a life of travel; moderation in eating and a careful selection of foods; caution in the use of intoxicants; the same caution in arousing any of the passions that foster a bilious habit and heat the blood; finally, no worry, either on one’s own account or on account of others. He encourages ideas that make for either quiet contentment or good cheer—he finds means to combat ideas of other sorts. He understands good, the state of goodness, as something which promotes health. Prayer is not included, and neither is asceticism. There is no categorical imperative nor any disciplines, even within the walls of a monastery (—it is always possible to leave—). These things would have been simply means of increasing the excessive sensitiveness above mentioned. For the same reason he does not advocate any conflict with unbelievers; his teaching is antagonistic to nothing so much as to revenge, aversion, ressentiment (—“enmity never brings an end to enmity”: the moving refrain of all Buddhism....) And in all this he was right, for it is precisely these passions which, in view of his main regiminal purpose, are unhealthful. The mental fatigue that he observes, already plainly displayed in too much “objectivity” (that is, in the individual’s loss of interest in himself, in loss of balance and of “egoism”), he combats by strong efforts to lead even the spiritual interests back to the ego. In Buddha’s teaching egoism is a duty. The “one thing needful,” the question “how can you be delivered from suffering,” regulates and determines the whole spiritual diet. (—Perhaps one will here recall that Athenian who also declared war upon pure “scientificality,” to wit, Socrates, who also elevated egoism to the estate of a morality). The things necessary to Buddhism are a very mild climate, customs of great gentleness and liberality, and no militarism; moreover, it must get its start among the higher and better educated classes. Cheerfulness, quiet and the absence of desire are the chief desiderata, and they are attained. Buddhism is not a religion in which perfection is merely an object of aspiration: perfection is actually normal.—

Time management procrastination and to eliminate multitasking. Avoid activities that allow you to waste time without realizing it. These activities can include television, social media, and checking your emails. Focus and pick a task. Do not spread your attention over several tasks because then no one task is going to be completed the best that it could be. Pick a point and start. It doesn't matter where just pick someplace and begin. Practice self-compassion for when you slip, and you procrastinate. Understand that part of the process is making mistakes, and the important idea is to grow from these mistakes. Spend some time and identify patterns that lead up to you procrastinating.

What shapes our actions is basically what shapes our desire. Desire makes us act and when we act what we do will either lead to a greater integration or disintegration within our personalities, minds, and bodies - and to the strengthening or deterioration of our relationship to God, others, and the world. The habits and disciplines we use to shape our desire form the basis for a spirituality.

It is obvious that this cool and careless quality which is essential to the collective affection of males involves disadvantages and dangers. It leads to spitting; it leads to coarse speech; it must lead to these things so long as it is honorable; comradeship must be in some degree ugly. The moment beauty is mentioned in male friendship, the nostrils are stopped with the smell of abominable things. Friendship must be physically dirty if it is to be morally clean. It must be in its shirt sleeves. The chaos of habits that always goes with males when left entirely to themselves has only one honorable cure; and that is the strict discipline of a monastery.