Habit Becomes Character Quotes

Watch your thoughts, they become your words; watch your words, they become your actions; watch your actions, they become your habits; watch your habits, they become your character; watch your character, it becomes your destiny.

Watch your thoughts, for they will become actions. Watch your actions, for they'll become... habits. Watch your habits for they will forge your character. Watch your character, for it will make your destiny.

The thought manifests the word; The word manifests the deed; The deed develops into habit; And habit hardens into character; So watch the thought and its ways with care, And let them spring forth from love Born out of compassion for all beings. As the shadow follows the body, as we think, so we become.

Watch your thoughts, they become words; watch your words, they become actions; watch your actions, they become habits; watch your habits, they become character; watch your character, for it becomes your destiny.

NOT LAO TZU!!!! Watch your thoughts; they become words. Watch your words; they become actions. Watch your actions; they become habit. Watch your habits; they become character. Watch your character; it becomes your destiny.

Watch your thoughts; they become words. Watch your words; they become actions. Watch your actions; they become habits. Watch your habits; they become character. Watch your character; for it becomes your destiny. - Upanishads

Yoga says instinct is a trace of an old experience that has been repeated many times and the impressions have sunk down to the bottom of the mental lake. Although they go down, they aren’t completely erased. Don’t think you ever forget anything. All experiences are stored in the chittam; and, when the proper atmosphere is created, they come to the surface again. When we do something several times it forms a habit. Continue with that habit for a long time, and it becomes your character. Continue with that character and eventually, perhaps in another life, it comes up as instinct. (92)

Virtue is what happens when someone has made a thousand small choices requiring effort and concentration to do something which is good and right, but which doesn't come naturally. And then, on the thousand and first time, when it really matters, they find that they do what's required automatically. Virtue is what happens when wise and courageous choices become second nature.

Beware of your thoughts for they become words, beware of your words for they become actions, beware of your actions for they become habits, beware of your habits for they become character, beware of your character for it becomes your destiny.

The thought manifests as the word; The word manifests as the deed; The deed develops into habit; And habit hardens into character; So watch the thought and its ways with care, And let it spring from love Born out of concern for all beings…. As the shadow follows the body, as we think, so we become. —FROM THE DHAMMAPADA (SAYINGS OF THE BUDDHA)

The thought manifests as the word; the word manifests as the deed; the deed develops into habit; and habit hardens into character. So watch the thought and its ways with care, and let it spring from love born out of concern for all beings … As the shadow follows the body, as we think, so we become.

Watch your thoughts; they become words. Watch your words; they become actions. Watch your actions; they become habit. Watch your habits; they become character. Watch your character; it becomes your destiny.

Watch your thoughts, for your thought become words, watch your words, for your words become actions. Watch your actions, for your actions become habits. Watch your habits, for your habits become character, watch your character, for it becomes destiny.

Watch your thoughts. They become words. Watch your words. They become actions. Watch your actions. They become habits. Watch your habits. They become character.

When you consistently make better choices you create better habits. These better habits produce better character. When you have better character, you add more value to the world. When you become more valuable, you attract bigger and better opportunities. This allows you to make more of a contribution in your life. This in turn leads to bigger and better results.

The hell to be endured hereafter, of which theology tells, is no worse than the hell we make for ourselves in this world by habitually fashioning our characters in the wrong way. Could the young but realize how soon they will become mere walking bundles of habits, they would give more heed to their conduct while in the plastic state. We are spinning our fates, good or evil, and never to be undone. Every smallest stroke of virtue or of vice leaves its never so little scar. The drunken Rip Van Winkle, in Jefferson’s play, excuses himself for every fresh dereliction by saying, “I won’t count this time!” Well! He may not count it, and a kind Heaven may not count it; but it is being counted none the less. Down among his nerve-cells and fibers the molecules are counting it, registering and storing it up to be used against him when the next temptation comes. Nothing we ever do is, in strict scientific literalness, wiped out. Of course this has its good side as well as its bad one. As we become permanent drunkards by so many separate drinks, so we become saints in the moral, and authorities and experts in the practical and scientific spheres, by so many separate acts and hours of work. Let no youth have any anxiety about the upshot of his education, whatever the line of it may be. If he keeps faithfully busy each hour of the working-day, he may safely leave the final result to itself. He can with perfect certainty count on waking up some fine morning, to find himself one of the competent ones of his generation, in whatever pursuit he may have singled out.

Watch your thoughts, they become words; watch your words, they become actions; watch your actions, they become habits; watch your habits, they become character; watch your character, for it becomes your destiny. FRANK OUTLAW

Every day I stand at turning points. My thoughts and actions can propel me toward growth or turn me down the road to old habits and to booze. Sometimes turning points are beginnings, as when I decide to start praising, instead of condemning someone. Or when I begin to ask for help instead of going it alone. At other times turning points are endings, such as when I see clearly the need to stop festering resentments or crippling self-seeking. Many shortcomings tempt me daily; therefore, I also have daily opportunities to become aware of them. In one form or another, many of my character defects appear daily: self-condemnation, anger, running away, being prideful, wanting to get even, or acting out of grandiosity. Attempting half measures to eliminate these defects merely paralyzes my efforts to change. It is only when I ask God for help, with complete abandon, that I become willing—and able—to change.

Interdependence is a choice only independent people can make. Dependent people cannot choose to become interdependent. They don’t have the character to do it; they don’t own enough of themselves.

Watch your thoughts; they become words. Watch your words; they become actions. Watch your actions; they become habits. Watch your habits; they become character. Watch your character; it becomes your destiny.

Watch your thoughts, they become your words. Watch your words, they become your actions. Watch your actions, they become your habits. Watch your habits, they become your character. Watch your character for it will become your destiny.

The shaping of character mimics the smallest detail of habit; humans are creatures that learn from observation. Each little thing you do, and each thing you allow yourself to become desensitized to matters. They create you—whether you know it consciously or not.

Margaret Thatcher once said, “Watch your thoughts, for they become words. Watch your words, for they become actions. Watch your actions, for they become habits. Watch your habits, for they become your character. And watch your character, for it becomes your destiny!

character is,for the most part simply habit become fixed.

your focus should be on becoming a type of person you want to be, not a specific goal

I had formed the habit of treating those parts of my character that were in any way my responsibility to exhortations so wholesome and sensible as to be comical. As a part of my system of self-discipline, dating from childhood, I constantly told myself it would be better to die than become a lukewarm person, an unmanly person, a person who does not clearly know his likes and dislikes, a person who wants only to be loved without knowing how to love. This exhortation of course had a possible applicability to the parts of my character for which I was to blame, but so far as the other parts were concerned, the parts for which I was not to blame, it was an impossible requirement from the beginning.

Watch your thoughts; they become words. Watch your words; they become actions. Watch your actions; they become habit. Watch your habits; they become character. Watch your character; it becomes your destiny.

Watch your thoughts; they become words. Watch your words; they become actions. Watch your actions; they become habits. Watch your habits; they become character. Watch your character; it becomes your destiny.

Watch your thoughts; they become words. Watch your words; they become actions. Watch your actions; they become habits. Watch your habits; they become character. Watch your character; it becomes your destiny.

Watch your thoughts, they become words; watch your words, they become actions; watch your actions, they become habits; watch your habits, they become character; watch your character, for it becomes your destiny.61

At what point does character-playing become habit, something for which we are grateful because it allows us to go through the world with the ease that comes from being predictable to ourselves, even if that predictability takes the form of neurosis, hysteria, depression? And at what point does that habit turn darkly into addiction? I wiped my hands clean. We are so desperate to be explicable to ourselves, to rely on ourselves, that we need to believe a certain version of who we are even when evidence starts to mount that the version is a lie, even when the part of us which is not tamed by habit strains to break free and overwhelm the tired, repetitive creature that our character has become, mouldering at the edges.

Still, sometimes, he thought back to their final conversations, mouthing them aloud. This was at night, when his roommates—in various configurations, depending on who was in the room at the time—slept above and next to him. “Don’t let this silence become a habit,” she’d warned him shortly before she died. And: “It’s all right to be angry, Jude; you don’t have to hide it.” She had been wrong about him, he always thought; he wasn’t what she thought he was. “You’re destined for greatness, kid,” she’d said once, and he wanted to believe her, even though he couldn’t. But she was right about one thing: it did get harder and harder. He did blame himself. And although he tried every day to remember the promise he’d made to her, every day it became more and more remote, until it was just a memory, and so was she, a beloved character from a book he’d read long ago.

To be conservative in politics is to take one’s bearings not from the latest bright idea about how to make a better world, but by looking carefully at what the past reveals both about the kind of people we are and the problems that concern us. As we get older, we often become conservative in our habits, in our family practices, and in our recognition of the richness of our civilization, but this evolution of our character into a set of habits in no way blocks adventurousness. The old no less than the young may be found starting new enterprises, sailing around the world, and solving arcane academic questions. But it is in the ordinary business of life that we find our excitement, not in foolish collective dreams of political perfection.

Margaret Thatcher, stated this supposition as: “Watch your thoughts, for they become words. Watch your words, for they become actions. Watch your actions, for they become habits. Watch your habits, for they become your character. And watch your character, for it becomes your destiny.

Watch your surroundings for they impact your thoughts, watch your thoughts for they become words, watch your words for they become actions, watch your actions for they become habits, watch your habits for they become your character, watch your characters for they become your destiny, we are a result of our experiences and thoughts

The Idiot. I have read it once, and find that I don't remember the events of the book very well--or even all the principal characters. But mostly the 'portrait of a truly beautiful person' that dostoevsky supposedly set out to write in that book. And I remember how Myshkin seemed so simple when I began the book, but by the end, I realized how I didn't understand him at all. the things he did. Maybe when I read it again it will be different. But the plot of these dostoevsky books can hold such twists and turns for the first-time reader-- I guess that's b/c he was writing most of these books as serials that had to have cliffhangers and such. But I make marks in my books, mostly at parts where I see the author's philosophical points standing in the most stark relief. My copy of Moby Dick is positively full of these marks. The Idiot, I find has a few... Part 3, Section 5. The sickly Ippolit is reading from his 'Explanation' or whatever its called. He says his convictions are not tied to him being condemned to death. It's important for him to describe, of happiness: "you may be sure that Columbus was happy not when he had discovered America, but when he was discovering it." That it's the process of life--not the end or accomplished goals in it--that matter. Well. Easier said than lived! Part 3, Section 6. more of Ippolit talking--about a christian mindset. He references Jesus's parable of The Word as seeds that grow in men, couched in a description of how people are interrelated over time; its a picture of a multiplicity. Later in this section, he relates looking at a painting of Christ being taken down from the cross, at Rogozhin's house. The painting produced in him an intricate metaphor of despair over death "in the form of a huge machine of the most modern construction which, dull and insensible, has aimlessly clutched, crushed, and swallowed up a great priceless Being, a Being worth all nature and its laws, worth the whole earth, which was created perhaps solely for the sake of the advent of this Being." The way Ippolit's ideas are configured, here, reminds me of the writings of Gilles Deleuze. And the phrasing just sort of remidns me of the way everyone feels--many people feel crushed by the incomprehensible machine, in life. Many people feel martyred in their very minor ways. And it makes me think of the concept that a narrative religion like Christianity uniquely allows for a kind of socialized or externalized, shared experience of subjectivity. Like, we all know the story of this man--and it feels like our own stories at the same time. Part 4, Section 7. Myshkin's excitement (leading to a seizure) among the Epanchin's dignitary guests when he talks about what the nobility needs to become ("servants in order to be leaders"). I'm drawn to things like this because it's affirming, I guess, for me: "it really is true that we're absurd, that we're shallow, have bad habits, that we're bored, that we don't know how to look at things, that we can't understand; we're all like that." And of course he finds a way to make that into a good thing. which, it's pointed out by scholars, is very important to Dostoevsky philosophy--don't deny the earthly passions and problems in yourself, but accept them and incorporate them into your whole person. Me, I'm still working on that one.

The people who move forward and overcome their fears do not have some special powers or a magic pill they take; they just have more practice in facing their fears.

Our actions become our habits, our habits become our character, our character is who we are.

Thoughts become words. Words become actions. Actions become habits. Habits become character. And character becomes your destiny.

Dare to dream. For your dreams become words, your words become actions, your actions become habits, your habits become character, and your character becomes your destiny.

How do men become manly, if not by putting it on as an act until it becomes habit and then, finally, their character?

Be careful what you do, because your actions become your habits. Be careful what you make a habit, because your habits become your character, and your character becomes your destiny.

As we grow in the Christian life we face increasing danger of spiritual pride. We know the correct doctrines, the right methods, and the proper do's and don'ts. But we may not see the poverty of our own spiritual character. We may not see our critical and unforgiving spirit, our habit of backbiting, or our tendency to judge others. We may become like the Laodiceans of whom our Lord said, 'You say, "I am rich; I have acquired wealth and do not need a thing." But you do not realize that you are wretched, pitiful, poor, blind, and naked' (Revelation 3:17).

Be careful of your thoughts, for your thoughts become your words. Be careful of your words, for your words become your actions. Be careful of your actions, for your actions become your habits. Be careful of your habits, for your habits become your character. Be careful of your character, for your character becomes your destiny. Traditional Chinese, often attributed to Lao Tzu

In 1908, in a wild and remote area of the North Caucasus, Leo Tolstoy, the greatest writer of the age, was the guest of a tribal chief “living far away from civilized life in the mountains.” Gathering his family and neighbors, the chief asked Tolstoy to tell stories about the famous men of history. Tolstoy told how he entertained the eager crowd for hours with tales of Alexander, Caesar, Frederick the Great, and Napoleon. When he was winding to a close, the chief stood and said, “But you have not told us a syllable about the greatest general and greatest ruler of the world. We want to know something about him. He was a hero. He spoke with a voice of thunder; he laughed like the sunrise and his deeds were strong as the rock….His name was Lincoln and the country in which he lived is called America, which is so far away that if a youth should journey to reach it he would be an old man when he arrived. Tell us of that man.” “I looked at them,” Tolstoy recalled, “and saw their faces all aglow, while their eyes were burning. I saw that those rude barbarians were really interested in a man whose name and deeds had already become a legend.” He told them everything he knew about Lincoln’s “home life and youth…his habits, his influence upon the people and his physical strength.” When he finished, they were so grateful for the story that they presented him with “a wonderful Arabian horse.” The next morning, as Tolstoy prepared to leave, they asked if he could possibly acquire for them a picture of Lincoln. Thinking that he might find one at a friend’s house in the neighboring town, Tolstoy asked one of the riders to accompany him. “I was successful in getting a large photograph from my friend,” recalled Tolstoy. As he handed it to the rider, he noted that the man’s hand trembled as he took it. “He gazed for several minutes silently, like one in a reverent prayer, his eyes filled with tears.” Tolstoy went on to observe, “This little incident proves how largely the name of Lincoln is worshipped throughout the world and how legendary his personality has become. Now, why was Lincoln so great that he overshadows all other national heroes? He really was not a great general like Napoleon or Washington; he was not such a skilful statesman as Gladstone or Frederick the Great; but his supremacy expresses itself altogether in his peculiar moral power and in the greatness of his character. “Washington was a typical American. Napoleon was a typical Frenchman, but Lincoln was a humanitarian as broad as the world. He was bigger than his country—bigger than all the Presidents together. “We are still too near to his greatness,” Tolstoy concluded, “but after a few centuries more our posterity will find him considerably bigger than we do. His genius is still too strong and too powerful for the common understanding, just as the sun is too hot when its light beams directly on us.

What we practice becomes our habits. Our habits become our behavior. Our behavior becomes our character. Our character is who we are below the surface. Choose to go deep and you’ll get the best results.

In Rome, instead, it is clear: people know that most of the time they can get away, not with murder, of course, but with many other misdemeanors. The result? Ignoring the rules has become a quasi national habit.

Watch your thoughts; they become words. Watch your words; they become deeds. Watch your deeds; they become habits. Watch your habits; they become your character. Watch your character, for it becomes your destiny.

If you want to have Christ-like character, then you just develop the habits that Christ had,” one of Saddleback’s course manuals reads. “All of us are simply a bundle of habits….Our goal is to help you replace some bad habits with some good habits that will help you grow in Christ’s likeness.” Every Saddleback member is asked to sign a “maturity covenant card” promising to adhere to three habits: daily quiet time for reflection and prayer, tithing 10 percent of their income, and membership in a small group. Giving everyone new habits has become a focus of the church. “Once we do that, the responsibility for spiritual growth is no longer with me, it’s with you. We’ve given you a recipe,” Warren told me. “We don’t have to guide you, because you’re guiding yourself. These habits become a new self-identity, and, at that point, we just need to support you and get out of your way.

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. John 1:12 Divine sonship is not something that we gain of ourselves. Only to those who receive Christ as their Saviour is given the power to become sons and daughters of God. The sinner cannot, by any power of his own, rid himself of sin. For the accomplishment of this result, he must look to a higher Power. John exclaimed, "Behold the Lamb of God, which taketh away the sin of the world." Christ alone has power to cleanse the heart. He who is seeking for forgiveness and acceptance can say only,-- "Nothing in my hand I bring; Simply to Thy cross I cling." But the promise of sonship is made to all who "believe on his name." Every one who comes to Jesus in faith will receive pardon. The religion of Christ transforms the heart. It makes the worldly-minded man heavenly-minded. Under its influence the selfish man becomes unselfish, because this is the character of Christ. The dishonest, scheming man becomes upright, so that it is second nature to him to do to others as he would have others do to him. The profligate is changed from impurity to purity. He forms correct habits; for the gospel of Christ has become to him a savor of life unto life. God was to be manifest in Christ, "reconciling the world unto himself." Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power, to unite with human effort. Thus by repentance toward God and faith in Christ, the fallen children of Adam might once more become "sons of God." When a soul receives Christ, he receives power to live the life of Christ.

Watch your thoughts, for they become words. Watch your words, for they become actions. Watch your actions, for they become habits. Watch your habits, for they become character. Watch your character, for it becomes your destiny.

Watch your thoughts, they become your words, Watch your words, they become your actions, Watch your actions, they become your habits, Watch your habits, they become your character, Watch your character, it becomes your destiny”.

The GREY CHARACTER (540-400) Don’t be disappointed at all. You are the confusing sort. One which makes people wonder if they like you or not. Your presence influences other’s life. You help the protagonists develop and become who they are. You can also break the protagonist so use your powers. You showcase the natural fabric of human nature because nobody is purely good or evil.  You don’t have the habit of forming deeper connections but you leave an impact.

Watch your thoughts, they become your words; watch your words, they become your actions; watch your actions, they become your habits; watch your habits, they become your character; watch your character, it becomes your destiny. Lao Tzu

When I introspect I perceive not merely sensations and ideas but desire, will, ambition, and pride as vital phases of me. Spinoza was right: “desiderium ipsa essentia hominis”—desire is the very essence of man. We are living flames of desire until we admit final defeat. Will is desire expressed in ideas that become actions unless impeded by contrary or substitute desires and ideas. Character is the sum of our desires, fears, propensities, habits, abilities, and ideas.

[O]ne may properly look closely at any proposed new "freedom" from restraint or convention in order to learn what if any personal interest the advocate of the proposal has therein. Personal observation supports the statement that he who speaks for the tearing down of convention and the doing away with restraint may be one who wishes to escape the odium of some defect of his own habit or character, by having everyone else either become as he is or take his point of view.

The whole strength and value, then, of human judgment, depending on the one property, that it can be set right when it is wrong, reliance can be placed on it only when the means of setting it right are kept constantly at hand. In the case of any person whose judgment is really deserving of confidence, how has it become so? Because he has kept his mind open to criticism of his opinions and conduct. Because it has been his practice to listen to all that could be said against him; to profit by as much of it as was just, and expound to himself, and upon occasion to others, the fallacy of what was fallacious. Because he has felt, that the only way in which a human being can make some approach to knowing the whole of a subject, is by hearing what can be said about it by persons of every variety of opinion, and studying all modes in which it can be looked at by every character of mind. No wise man ever acquired his wisdom in any mode but this; nor is it in the nature of human intellect to become wise in any other manner. The steady habit of correcting and completing his own opinion by collating it with those of others, so far from causing doubt and hesitation in carrying it into practice, is the only stable foundation for a just reliance on it: for, being cognisant of all that can, at least obviously, be said against him, and having taken up his position against all gainsayers—knowing that he has sought for objections and difficulties, instead of avoiding them, and has shut out no light which can be thrown upon the subject from any quarter—he has a right to think his judgment better than that of any person, or any multitude, who have not gone through a similar process. It

Psychoanalysis, as well as death, becomes a bourn from which no traveler returns: and like anything indulged in for a long time, concern over the small change of life becomes a habit, and an irritating one, that inhibits interest and taking part in the wider world. It is a poor center of a man’s attention, himself; compared with psychoanalysis, haruspicy or hepatoscopy (divination by entrails or the liver of sacrificed animals) is harmless to the character, for though it is absurd, it at least is limited in time.

You have a finite amount of willpower that becomes depleted as you use it. Your will, in other words, is not a manifestation of your character that you can deploy without limit; it’s instead like a muscle that tires. This is why the subjects in the Hofmann and Baumeister study had such a hard time fighting desires—over time these distractions drained their finite pool of willpower until they could no longer resist. The same will happen to you, regardless of your intentions—unless, that is, you’re smart about your habits.

The law of cause and effect,” Tenzin continued, “says that, step by step, we can create the causes to experience reality in a way that results in greater contentment and abundance, and we can avoid the causes of unhappiness and lack of resources. Buddha himself summed it up best when he said: ‘The thought manifests as the word; the word manifests as the deed; the deed develops into habit; and habit hardens into character. So watch the thought and its ways with care, and let it spring from love born out of concern for all beings … As the shadow follows the body, as we think, so we become.

Raised from scratch on sandbanks, the city lacked deep roots. No wonder, to Roman eyes, that it had such a harlot character. Without custom there could be no shame, and without shame anything became possible. A people whose traditions had withered would become prey to the most repellent and degrading habits.

The thought manifests the word; The word manifests the deed; The deed develops into habit; And habit hardens into character; So watch the thought and its ways with care, And let them spring forth from love Born out of compassion for all beings. As the shadow follows the body, as we think, so we become.” Juan Mascaro

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.

Thoughts are important, because what you think is what you become. “As he thinks in his heart, so is he” (Prov. 23:7). Thinking leads to doing, and doing leads to being. Sow a thought and you reap an action. Sow an action and you reap a habit. Sow a habit and you reap a character. Sow a character and you reap a destiny. If

Several years ago, I happened to read a quote expressed by a man named Frank Outlaw. I would like to share his words with you now. “Watch your thoughts, they become words; watch your words, they become actions; watch your actions, they become habits; watch your habits, they become character, watch your character, for it becomes your destiny.

Eli did not manage his household according to God’s rules for family government. He followed his own judgment. The fond father overlooked the faults and sins of his sons in their childhood, flattering himself that after a time they would outgrow their evil tendencies. Many are now making a similar mistake. They think they know a better way of training their children than that which God has given in his word. They foster wrong tendencies in them, urging as an excuse, “They are too young to be punished. Wait till they become older, and can be reasoned with.” Thus wrong habits are left to strengthen until they become [579] second nature. The children grow up without restraint, with traits of character that are a lifelong curse to them and are liable to be reproduced in others.

2.18). Epictetus begins by explaining that, just like physical abilities, the passions tend to become more habitual and automatic the more we indulge them, until we don’t even notice them anymore because they’ve become part of our character. In general, therefore, if you want to do something make a habit of it; if you want not to do something, refrain from doing it, and accustom yourself to something else instead. (Discourses, 2.18)

The sensation was part of the general strangeness that made him feel like a man waking from a long sleep to find himself in an unknown country among people of alien tongue. We live in our own souls as in an unmapped region, a few acres of which we have cleared for our habitation; while of the nature of those nearest us we know but the boundaries that march with ours. Of the points in his wife's character not in direct contact with his own, Glennard now discerned his ignorance; and the baffling sense of her remoteness was intensified by the discovery that, in one way, she was closer to him than ever before. As one may live for years in happy unconsciousness of the possession of a sensitive nerve, he had lived beside his wife unaware that her individuality had become a part of the texture of his life, ineradicable as some growth on a vital organ; and he now felt himself at once incapable of forecasting her judgment and powerless to evade its effects.

There is no freedom or justice in exchanging the female role for the male role. There is, no doubt about it, equality. There is no freedom or justice in using male language, the language of your oppressor, to describe sexuality. There is no freedom or justice or even common sense in developing a male sexual sensibility—a sexual sensibility which is aggressive, competitive, objectifying, quantity oriented. There is only equality. To believe that freedom or justice for women, or for any individual woman, can be found in mimicry of male sexuality is to delude oneself and to contribute to the oppression of one’s sisters. Many of us would like to think that in the last four years, or ten years, we have reversed, or at least impeded, those habits and customs of the thousands of years which went before—the habits and customs of male dominance. There is no fact or figure to bear that out. You may feel better, or you may not, but statistics show that women are poorer than ever, that women are raped more and murdered more. I want to suggest to you that a commitment to sexual equality with males, that is, to uniform character as of motion or surface, is a commitment to becoming the rich instead of the poor, the rapist instead of the raped, the murderer instead of the murdered. I want to ask you to make a different commitment—a commitment to the abolition of poverty, rape, and murder; that is, a commitment to ending the system of oppression called patriarchy; to ending the male sexual model itself.

The blessings of salvation are for every soul. Nothing but his own choice can prevent any man from becoming a partaker of the promise in Christ by the gospel. Caste is hateful to God. He ignores everything of this character. In His sight the souls of all men are of equal value. He “hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us.” Without distinction of age, or rank, or nationality, or religious privilege, all are invited to come unto Him and live. “Whosoever believeth on Him shall not be ashamed. For there is no difference.” “There is neither Jew nor Greek, there is neither bond nor free.” “The rich and poor meet together: the Lord is the Maker of them all.” “The same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the name of the Lord shall be saved.” Acts 17:26, 27;

We are what we repeatedly do,' Aristotle said. 'Therefore, excellence is not an act, but a habit.' The stoics add to that that we are a product of our thoughts: 'Such as are your habitual thoughts, such also will be the character of your mind'; Marcus Aurelius put it. Think about your activities of the last week, as well as what you have planned for today and the week that follows. The person you'd like to be...how close do your actions actually correspond to him or her? Which fire are you feeding? Which person are you becoming?

If habits, Lifestyles,or personalities are fruits, then thoughts,words,or actions are seeds. hange your seeds and the fruits will change accordingy.This can be shown as a flow like this : Thughts->Words->Actions->Habits->Character->Destiny. The first three are soft, and easier to change. What you need is your decision to change and mindfulness to be aware of your thoughts, words and actions. The three on the right are hard, already manifested, and connected to many other euqally har things. The further you go to the left, the softer things become and the easier to change.

Youth of Cromwell [Quoted in French] The family soon lost its wealth. He retired to a small estate he possessed amidst the marshes of Huntingdon. The barren, rough and morose character of this shore district, the monotonous horizon, the muddy river, the clouded skies, the meager trees, the infrequent cottages, the rude habits of the inhabitants, were such as to make the young man’s nature concentrated and gloomy. The soul of a land seems to enter into that of man. Often a lively, ardent and profound faith seems to emanate from a poor and dismal country; like country, like man. The soul is a mirror before it becomes a home.

At the very heart of our Circle of Influence is our ability to make and keep commitments and promises. The commitments we make to ourselves and to others, and our integrity to those commitments, is the essence and clearest manifestation of our proactivity. It is also the essence of our growth. Through our human endowments of self-awareness and conscience, we become conscious of areas of weakness, areas for improvement, areas of talent that could be developed, areas that need to be changed or eliminated from our lives. Then, as we recognize and use our imagination and independent will to act on that awareness—making promises, setting goals, and being true to them—we build the strength of character, the being, that makes possible every other positive thing in our lives. It is here that we find two ways to put ourselves in control of our lives immediately. We can make a promise—and keep it. Or we can set a goal—and work to achieve it. As we make and keep commitments, even small commitments, we begin to establish an inner integrity that gives us the awareness of self-control and the courage and strength to accept more of the responsibility for our own lives. By making and keeping promises to ourselves and others, little by little, our honor becomes greater than our moods.

have suggested throughout this book that the New Testament itself answers the first half of each of these prayers in terms, primarily, of a clear list of character traits whose radical novelty is generated from within the life, vision, achievement, death, and resurrection of Jesus himself. These events, taken together, constitute Jesus’s followers as the true, image-bearing human beings, the royal priesthood. I have proposed, further, that according to the New Testament the way God the Holy Spirit answers the second half of the prayer is by renewing the individual heart and mind so that we can freely and consciously choose to practice those habits of behavior which, awkward and clumsy at first, will gradually become “second nature.

My habit – due to indifference chiefly at first – of giving up to you in everything had become insensibly a real part of my nature. Without my knowing it, it had stereotyped my temperament to one permanent and fatal mood. That is why, in the subtle epilogue to the first edition of his essays, Pater says that ‘Failure is to form habits.’ When he said it the dull Oxford people thought the phrase a mere wilful inversion of the somewhat wearisome text of Aristotelian Ethics, but there is a wonderful, a terrible truth hidden in it. I had allowed you to sap my strength of character, and to me the formation of a habit had proved to be not Failure merely but Ruin. Ethically you had been even still more destructive to me than you had been artistically.

When we love people who are selfless, kind, generous, humble, compassionate, and mindful of the needs of others, we too become selfless, kind, generous, humble, compassionate, and mindful of the needs of others. We become what we love. What we love intrigues our hearts and captures our imagination. We spend our days thinking about what we love. Thought determines action, actions determine habits, habits determine character, and your character is your destiny. What we love consumes us. It should. Love should be an obsession, but let us remember that we have the power to choose what we become obsessed with. What are you in love with? What fascinates you? What intrigues you and captures your imagination? Nothing will affect your life more than whom and what you choose to love.

5. Be the Most Enthusiastic Person You Know My mum and dad gave me a few bits of great advice as a young boy (along with a fair amount of scolding for being an idiot, but that’s another story!), but there is one thing my late father told me that has affected my outlook and approach to life more than almost anything else, and it was this: If you can be the most enthusiastic person you know, then you won’t go far wrong. It was always said to me with a wry smile, as if I was being told something of infinite power. And he was right. Enthusiasm so often makes the critical difference: it sustains you when times are tough, it encourages those around you, it is totally infectious and it rapidly becomes a habit! In turn, that enthusiasm adds the extra 5 per cent sparkle to everything we do - and life is so often won or lost in that little extra bit that carries us home over the finish line.

The conduct of affairs, for the Rationalist, is a matter of solving problems, and in this no man can hope to be successful whose reason has become inflexible by surrender to habit or is clouded by the fumes of tradition. In this activity the character which the Rationalist claims for himself is the character of the engineer, whose mind (it is supposed) is controlled throughout by appropriate technique and whose first step is to dismiss from his attention everything not directly related to his specific intentions. The assimilation of politics to engineering is, indeed, what may be called the myth of rationalist politics. And it is, of course, a recurring theme in the literature of Rationalism. The politics it inspires may be called the politics of the felt need; for the Rationalist, politics are always charged with the feeling of the moment. He waits upon circumstance to provide him with his problems, but rejects its aid in their solution. That anything should be allowed to stand between a society and the satisfaction of the felt needs of each moment in its history must appear to the Rationalist a piece of mysticism and nonsense. And his politics are, in fact, the rational solution of those practical conundrums which the recognition of the sovereignty of the felt need perpetually creates in the life of a society. Thus, political life is resolved into a succession of crises, each to be surmounted by the application of "reason." Each generation, indeed, each administration, should see unrolled before it the blank sheet of infinite possibility. And if by chance this tablula vasa has been defaced by the irrational scribblings of tradition-ridden ancestors, then the first task of the Rationalist must be to scrub it clean; as Voltaire remarked, the only way to have good laws is to burn all existing laws and start afresh.

Something else changed when querinalo changed. Our immortality began to become—it is difficult to explain. None of us began to age, nor did we lose our vitality. Rather it was as if what was resilient within us began to stiffen. Traits of character became not merely habits, but defining elements. I suppose for me that it was fortunate — or unfortunate, given my current situation as your prisoner — that one of my defining traits has always been curiosity. Curiosity is one of the seeds of creativity, so that remained to me as well, but many of my associates were less fortunate. "Remember that Virim recruited us all because we shared a certain idealism. However, I fear that not much time needs to pass for idealism to become dogmatism. This was the case for many of my associates. They became dogmatic, but not regarding the same things." Firekeeper wondered what dogs had to do with ideas, but thought she understood. Dogs, like wolves, were pack animals, but unlike wolves, dogs retained a juvenile desire to follow. So these spellcasters had been Virim's dogs, and when this stiffening happened, they had become even more doglike. It made sense in a way.

How we perceive the world and how we act in it are products of how and what we remember. We’re all just a bundle of habits shaped by our memories. And to the extent that we control our lives, we do so by gradually altering those habits, which is to say the networks of our memory. No lasting joke, invention, insight, or work of art was ever produced by an external memory. Not yet, at least. Our ability to find humor in the world, to make connections between previously unconnected notions, to create new ideas, to share in a common culture: All these essentially human acts depend on memory. Now more than ever, as the role of memory in our culture erodes at a faster pace than ever before, we need to cultivate our ability to remember. Our memories make us who we are. They are the seat of our values and source of our character. Competing to see who can memorize more pages of poetry might seem beside the point, but it’s about taking a stand against forgetfulness, and embracing primal capacities from which too many of us have become estranged. That’s what Ed had been trying to impart to me from the beginning: that memory training is not just for the sake of performing party tricks; it’s about nurturing something profoundly and essentially human.

Now to picture the mechanism of this process of construction and not merely its progressive extension, we must note that each level is characterized by a new co-ordination of the elements provided—already existing in the form of wholes, though of a lower order—by the processes of the previous level. The sensori-motor schema, the characteristic unit of the system of pre-symbolic intelligence, thus assimilates perceptual schemata and the schemata relating to learned action (these schemata of perception and habit being of the same lower order, since the first concerns the present state of the object and the second only elementary changes of state). The symbolic schema assimilates sensori-motor schemata with differentiation of function; imitative accommodation is extended into imaginal significants and assimilation determines the significates. The intuitive schema is both a co-ordination and a differentiation of imaginal schemata. The concrete operational schema is a grouping of intuitive schemata, which are promoted, by the very fact of their being grouped, to the rank of reversible operations. Finally, the formal schema is simply a system of second-degree operations, and therefore a grouping operating on concrete groupings. Each of the transitions from one of these levels to the next is therefore characterized both by a new co-ordination and by a differentiation of the systems constituting the unit of the preceding level. Now these successive differentiations, in their turn, throw light on the undifferentiated nature of the initial mechanisms, and thus we can conceive both of a genealogy of operational groupings as progressive differentiations, and of an explanation of the pre-operational levels as a failure to differentiate the processes involved. Thus, as we have seen (Chap. 4), sensori-motor intelligence arrives at a kind of empirical grouping of bodily movements, characterized psychologically by actions capable of reversals and detours, and geometrically by what Poincaré called the (experimental) group of displacement. But it goes without saying that, at this elementary level, which precedes all thought, we cannot regard this grouping as an operational system, since it is a system of responses actually effected; the fact is therefore that it is undifferentiated, the displacements in question being at the same time and in every case responses directed towards a goal serving some practical purpose. We might therefore say that at this level spatio-temporal, logico-arithmetical and practical (means and ends) groupings form a global whole and that, in the absence of differentiation, this complex system is incapable of constituting an operational mechanism. At the end of this period and at the beginning of representative thought, on the other hand, the appearance of the symbol makes possible the first form of differentiation: practical groupings (means and ends) on the one hand, and representation on the other. But this latter is still undifferentiated, logico-arithmetical operations not being distinguished from spatio-temporal operations. In fact, at the intuitive level there are no genuine classes or relations because both are still spatial collections as well as spatio-temporal relationships: hence their intuitive and pre-operational character. At 7–8 years, however, the appearance of operational groupings is characterized precisely by a clear differentiation between logico-arithmetical operations that have become independent (classes, relations and despatialized numbers) and spatio-temporal or infra-logical operations. Lastly, the level of formal operations marks a final differentiation between operations tied to real action and hypothetico-deductive operations concerning pure implications from propositions stated as postulates.

From my grandfather Verus I learned good morals and the government of my temper. From the reputation and remembrance of my father, modesty and a manly character. From my mother, piety and beneficence and abstinence not only from evil deeds but even from evil thoughts and further simplicity in my way of living far removed from the habits of the rich. From my great-grandfather not to have frequented public schools and to have had good teachers at home and to know that on such things a man should spend liberally. From my tutor to be neither of the green nor of the blue party at the games in the circus nor a partisan either of the Parmularius or the Scutarius of the gladiators fights, from him too I learned to endure pain and to want little and to work with my own hands and not to meddle with other people's affairs and not to be ready to listen to slander. From Diognetus not to get excited about trifling things and not to give credit to what was said by miracle workers and sorcerers about incantations and driving away demons and such things; and not to breed quails for fighting nor to give myself up to a passion for such things and to allow people to have their say. And to have become intimate with philosophy and have gone to hear Bacchius and then Tandasis and Marcianus; and to have written essays in my youth; and have been happy with a plank bed and a hide for covering and whatever else goes with the greek discipline.

From my grandfather Verus I learned good morals and the government of my temper. From the reputation and remembrance of my father, modesty and a manly character. From my mother, piety and beneficence and abstinence not only from evil deeds but even from evil thoughts and further simplicity in my way of living far removed from the habits of the rich. From my great-grandfather not to have frequented public schools and to have had good teachers at home and to know that on such things a man should spend liberally. From my tutor to be neither of the green nor of the blue party at the games in the circus nor a partisan either of the Parmularius or the Scutarius of the gladiators fights, from him too I learned to endure pain and to want little and to work with my own hands and not to meddle with other people's affairs and not to be ready to listen to slander. From Diognetus not to get excited about trifling things and not to give credit to what was said by miracle workers and sorcerers about incantations and driving away demons and such things; and not to breed quails for fighting nor to give myself up to a passion for such things and to allow people to have their say. And to have become intimate with philosophy and have gone to hear Bacchius and then Tandasis and Marcianus; and to have written essays in my youth; and have been happy with a plank bed and a hide for covering and whatever else goes with the greek discipline.

From my grandfather Verus I learned good morals and the government of my temper. From the reputation and remembrance of my father, modesty and a manly character. From my mother, piety and beneficence and abstinence not only from evil deeds but even from evil thoughts and further simplicity in my way of living far removed from the habits of the rich. From my great-grandfather not to have frequented public schools and to have had good teachers at home and to know that on such things a man should spend liberally. From my tutor to be neither of the green nor of the blue party at the games in the circus nor a partisan either of the Parmularius or the Scutarius of the gladiators fights, from him too I learned to endure pain and to want little and to work with my own hands and not to meddle with other people's affairs and not to be ready to listen to slander. From Diognetus not to get excited about trifling things and not to give credit to what was said by miracle workers and sorcerers about incantations and driving away demons and such things; and not to breed quails for fighting nor to give myself up to a passion for such things and to allow people to have their say. And to have become intimate with philosophy and have gone to hear Bacchius and then Tandasis and Marcianus; and to have written essays in my youth; and have been happy with a plank bed and a hide for covering and whatever else goes with the greek discipline.

It is one of the great beauties of our system, that a working-man may raise himself into the power and position of a master by his own exertions and behaviour; that, in fact, every one who rules himself to decency and sobriety of conduct, and attention to his duties, comes over to our ranks; it may not be always as a master, but as an over-looker, a cashier, a book-keeper, a clerk, one on the side of authority and order.' 'You consider all who are unsuccessful in raising themselves in the world, from whatever cause, as your enemies, then, if I under-stand you rightly,' said Margaret' in a clear, cold voice. 'As their own enemies, certainly,' said he, quickly, not a little piqued by the haughty disapproval her form of expression and tone of speaking implied. But, in a moment, his straightforward honesty made him feel that his words were but a poor and quibbling answer to what she had said; and, be she as scornful as she liked, it was a duty he owed to himself to explain, as truly as he could, what he did mean. Yet it was very difficult to separate her interpretation, and keep it distinct from his meaning. He could best have illustrated what he wanted to say by telling them something of his own life; but was it not too personal a subject to speak about to strangers? Still, it was the simple straightforward way of explaining his meaning; so, putting aside the touch of shyness that brought a momentary flush of colour into his dark cheek, he said: 'I am not speaking without book. Sixteen years ago, my father died under very miserable circumstances. I was taken from school, and had to become a man (as well as I could) in a few days. I had such a mother as few are blest with; a woman of strong power, and firm resolve. We went into a small country town, where living was cheaper than in Milton, and where I got employment in a draper's shop (a capital place, by the way, for obtaining a knowledge of goods). Week by week our income came to fifteen shillings, out of which three people had to be kept. My mother managed so that I put by three out of these fifteen shillings regularly. This made the beginning; this taught me self-denial. Now that I am able to afford my mother such comforts as her age, rather than her own wish, requires, I thank her silently on each occasion for the early training she gave me. Now when I feel that in my own case it is no good luck, nor merit, nor talent,—but simply the habits of life which taught me to despise indulgences not thoroughly earned,—indeed, never to think twice about them,—I believe that this suffering, which Miss Hale says is impressed on the countenances of the people of Milton, is but the natural punishment of dishonestly-enjoyed pleasure, at some former period of their lives. I do not look on self-indulgent, sensual people as worthy of my hatred; I simply look upon them with contempt for their poorness of character.

When we were first born, Spirit was our predominate guide, but as we ‘matured,’ our society quickly cured us of that. I learned later in my studies that any negative moaning I have about my life is only an affirmation of weakness and makes all those around me not want to be there. Life is nothing more than a dance with God; we just need to follow His lead and quit stepping on His toes. We must be able to release the things we hold dearest in order to truly have. I believe you must know the feeling of hunger before you can truly taste and enjoy food, you can only recognize authenticity by experiencing fraud, and you can only experience true love after enduring heartache. Your level of awareness will increase as you experience the rawness of life on your path to becoming more. God never gives you more than you can handle. He is perfect in His teaching. Know that what comes around goes around, and what you’re unable to forgive and let go will stay around. We need to control what we think, what we say, and how we feel. It’s our thoughts that produce our words, and our words lead to our actions. Our actions over time become habits, which form our character. Our character is what unfolds into our reality. Life is not about a future someone, it’s about ‘becoming’ someone and enjoying every step along the way. There’s no need to wait—significance is available right now. If you had to carry your mental seeds of desired reality around with you, growing to an additional nine pounds concentrated in your belly for nine months, and actually give birth to them, they too would become pretty obvious. The problem with most is they don’t care enough to endure the process, so they wind up aborting their dreams before they have a chance to be born. As you begin to do things to close the gap toward your ideal, you will find that life speeds up. Things quicken, and the closer you get to your goal, the faster it comes for you. The ultimate goal is to condition your body and mind so you can manifest ideals instantly—to think like God thinks. Yearning destroys your ability to have. It’s the carrot dangling just beyond your nose that you will never taste. When you’re obsessed with something you become out of balance and this imbalance creates a barrier between you and what you want. You become too emotionally attached to accept it. We must know the price of our obsessions and refuse to pay it. If Spirit cannot overcome ego and move away from the ways of the world, we will be destined to repeat it. We will die only to perpetuate death. In the beginning of my spiritual quest, I felt left out, alone, and cold. Wandering around in the darkness of my human nature, I came upon a door, and on the door was the word heaven. I knocked on the door but no one answered. I returned back every day, hoping to get someone to hear me and let me in. I became increasingly frustrated, finding myself angrily pounding on the door, but it wouldn’t open. Exhausted, I finally fell to my knees at the foot of the door and prayed, “Please, God, let me in!” The door immediately cracked open. I realized I had been knocking from the inside.

There is one further point about the virtues that ought to be noticed. There is a difference between doing some particular just or temperate action and being a just or temperate man. Someone who is not a good tennis player may now and then make a good shot. What you mean by a good player is the man whose eye and muscles and nerves have been so trained by making innumerable good shots that they can now be relied on. They have a certain tone or quality which is there even when he is not playing, just as a mathematician's mind has a certain habit and outlook which is there even when he is not doing mathematics. In the same way a man who perseveres in doing just actions gets in the end a certain quality of character. Now it is that quality rather than the particular actions which we mean when we talk of 'virtue.' This distinction is important for the following reason. If we thought only of the particular actions we might encourage three wrong ideas. (1) We might think that, provided you did the right thing, it did not matter how or why you did it—whether you did it willingly or unwillingly, sulkily or cheerfully, through fear of public opinion or or its own sake. But the truth is that right actions done for the wrong reason do not help to build the internal quality or character called a 'virtue,' and it is this quality or character that really matters. (If the bad tennis player hits very hard, not because he sees that a very hard stroke is required, but because he has lost his temper, his stroke might possibly, by luck, help him to win that particular game; but it will not be helping him to become a reliable player.)

The two works I allude to, sir, will in particular give a noble rule and example of self-education. School and other education constantly proceed upon false principles, and show a clumsy apparatus pointed at a false mark; but your apparatus is simple, and the mark a true one; and while parents and young persons are left destitute of other just means of estimating and becoming prepared for a reasonable course in life, your discovery that the thing is in many a man's private power, will be invaluable! Influence upon the private character, late in life, is not only an influence late in life, but a weak influence. It is in youth that we plant our chief habits and prejudices; it is in youth that we take our party as to profession, pursuits and matrimony. In youth, therefore, the turn is given; in youth the education even of the next generation is given; in youth the private and public character is determined; and the term of life extending but from youth to age, life ought to begin well from youth, and more especially before we take our party as to our principal objects. But your biography will not merely teach self-education, but the education of a wise man; and the wisest man will receive lights and improve his progress, by seeing detailed the conduct of another wise man. And why are weaker men to be deprived of such helps, when we see our race has been blundering on in the dark, almost without a guide in this particular, from the farthest trace of time? Show then, sir, how much is to be done, both to sons and fathers; and invite all wise men to become like yourself, and other men to become wise. When we see how cruel statesmen and warriors can be to the human race, and how absurd distinguished men can be to their acquaintance, it will be instructive to observe the instances multiply of pacific, acquiescing manners; and to find how compatible it is to be great and domestic, enviable and yet good-humored.

There are good qualities in every soul. We seldom meet any one who is wholly determined to do wrong, though there are some who deliberately abandon themselves to lives of sin, and lose all regard for virtue and integrity. From such we should keep our distance, because, unless it is our duty to associate with them, they will probably do us more harm than good. Most people, however, are trying in their own way to do right. They fail in many things, because they are not strenuous enough, or do not know well enough how, to do what they ought. . . . It is important that we should accept all light when it is given to us. If we learn a law and neglect to obey it, we do ourselves an injury. No law was ever given by the Lord that could not be obeyed. In some cases obedience is imperfect, because we are imperfect. Not many of us love our neighbors as ourselves, and until we have had more training and experience than we now have, we are hardly able to do so. The laws, however, against stealing, murdering, taking the name of Deity in vain, partaking of such things as are forbidden by the Lord, and [not] withholding what we owe Him in tithes and offerings, we can obey perfectly if we will. The honest endeavor to obey the whole of the law is the only means of obtaining the safe, well-balanced character so necessary for us all. If we neglect any part, we hinder our growth. It is well to keep in mind that sooner or later we must come into harmony with all the commandments of the Lord. . . . A man should be clean and sweet and pure in all his habits; he should also be firm and reliable, industrious and progressive, brave in advocating the right and defending the weak. To be all this, he must study himself and discover is faults and the best remedy for them. He should be merciless in acknowledging his mistakes to himself and the Lord, and to others if they are concerned. Nothing destroys more quickly this power to improve than his turning a deaf ear to conscience, and excusing himself by others' failings and the frailty of the flesh. And when he becomes conscious of his wrong, as a consistent man, he must turn about in earnest and do better. . . . The Lord is ever ready to forgive a repentant sinner, who seeks him aright, even if the sins committed have been many and great, but he does not wish us to live in sin or disobedience for a single moment, just because he can forgive. If we love him, we will keep his commandments, not those that are easy for us alone, but them all. [Improvement Era, May 1903, 483-484]

When we reach a certain age we have opportunity to decide how we present ourselves to the world, and that age is getting ever younger. Even our young teenage generation is aware of fashion and we grow acutely more and more aware of how obsessed our society is with imagery and appearance. Or rather we become more aware that to get on in life we need to be brash and bright and sparkling all the time. That bright colours and big noises is what gets your through life, that any substance behind that is almost irrelevant to success. We only need look at who we proclaim as celebrities, who society rewards with wealth, that substance is not a prerequisite to success. Be bright, make a statement, choose a bold look, dye your hair, pierce your body, paint it with permanent ink, wear outlandish clothes and don't be afraid to say something crude or mean or controversial because that's the person you are. Or is it? Is it that when you've done with the all the additions to your body, the person you look at in the mirror is no longer the real you. It is a character, the one you think society wants you to be, that society has convinced you that you want to be, substance optional. One of the most beautiful moments of conversation on and offline I've had with some people is when they surprise me, a comment or opinion with substance and thought, something away fro their character, revealing the real individual in-between. So why hide that part of you. When did our society evolve into a place when people have to sell themselves as a larger than life character? When did being a little quiet, thoughtful, more subtly dressed stop being classy and become perceived as dull. When did people, intelligent people, start to realise that world didn't want them to be themselves and it was better to throw in some over the top extravagances, make claim to some extreme habits and tastes. These same people permanently seeking definition of the character they've become rather than friendship from real people who know it is purely superficial but go along with it anyway. You're not your unnaturally coloured hair or your mark applied to you by a skilled artist. You are not the label of clothes you wear nor the quirky colours you choose to represent yourself. Just be honest with yourself, attention seeking is an illness. Don't follow the trends like everyone else. Make your own. That's my objective, to unashamedly be myself, And that is probably why I always wear a lot of black. No tricks, no fancy colours, no parlour tricks to detract from who I am. I want people to see my subtance, not be clouded with smoke and mirrors and see a character that doesn't really exist.

When we reach a certain age we have opportunity to decide how we present ourselves to the world, and that age is getting ever younger. Even our young teenage generation is aware of fashion and we grow acutely more and more aware of how obsessed our society is with imagery and appearance. Or rather we become more aware that to get on in life we need to be brash and bright and sparkling all the time. That bright colours and big noises is what gets your through life, that any substance behind that is almost irrelevant to success. We only need look at who we proclaim as celebrities, who society rewards with wealth, that substance is not a prerequisite to success. Be bright, make a statement, choose a bold look, dye your hair, pierce your body, paint it with permanent ink, wear outlandish clothes and don't be afraid to say something crude or mean or controversial because that's the person you are. Or is it? Is it that when you've done with the all the additions to your body, the person you look at in the mirror is no longer the real you. It is a character, the one you think society wants you to be, that society has convinced you that you want to be, substance optional. One of the most beautiful moments of conversation on and offline I've had with some people is when they surprise me, a comment or opinion with substance and thought, something away fro their character, revealing the real individual in-between. So why hide that part of you. When did our society evolve into a place when people have to sell themselves as a larger than life character? When did being a little quiet, thoughtful, more subtly dressed stop being classy and become perceived as dull. When did people, intelligent people, start to realise that world didn't want them to be themselves and it was better to throw in some over the top extravagances, make claim to some extreme habits and tastes. These same people permanently seeking definition of the character they've become rather than friendship from real people who know it is purely superficial but go along with it anyway. You're not your unnaturally coloured hair or your mark applied to you by a skilled artist. You are not the label of clothes you wear nor the quirky colours you choose to represent yourself. Just be honest with yourself, attention seeking is an illness. Don't follow the trends like everyone else. Make your own. That's my objective, to unashamedly be myself, And that is probably why I always wear a lot of black. No tricks, no fancy colours, no parlour tricks to detract from who I am. I want people to see my subtance, not be clouded with smoke and mirrors and see a character that doesn't really exist.

This means that the high performance habits you’ll learn in this book are deliberate habits. These must be consciously chosen, willed into existence, and continually revisited to strengthen your character and increase your odds of success. Deliberate habits usually won’t come easily. You have to practice them with real mental focus, especially in changing environments. Every time you feel stuck, every time you start a new project, every time you measure your progress, every time you try to lead others, you must deliberately think about the high performance habits. You’ll have to use them as a checklist, just as a pilot uses a preflight checklist before every takeoff. I believe this is a good thing, too. I don’t want my clients getting ahead unconsciously, reactively, or compulsively. I want them to know what they do to win, and do it with full intention and purpose. That way, they are captains of their own fate, not slaves to their impulses. I want you in charge, conscious, and clear about what you’re doing, so you can see your performance get better and better—and so you can help others get better, too. It’s going to take a lot of work to deploy the high performance habits you’re about to learn, but don’t shy from the effort. When you knock on the door of opportunity, do not be surprised that it is Work who answers.

Hold any particular thought in the mind persistently until it has formed grooves in the brain-tissue and become dominant in the brain structure, and you have permanently changed the character in that direction. You have only to change your mind to a desired direction, holding it there tenaciously until you have formed a new mental habit. Then you are, in that particular, a new creature.

In looking to the future, it’s clear they’ve thought about the big picture of their social life, too. They’ve thought about how they want to be remembered—they think about their character and legacy.

It is also the essence of our growth. Through our human endowments of self-awareness and conscience, we become conscious of areas of weakness, areas for improvement, areas of talent that could be developed, areas that need to be changed or eliminated from our lives. Then, as we recognize and use our imagination and independent will to act on that awareness—making promises, setting goals, and being true to them—we build the strength of character, the being, that makes possible every other positive thing in our lives.

One of the books that has had the most influence on me is a little manual called Rhinoceros Success by Scott Alexander. I know, it’s a weird title, but give it a read. I read it first when I was 12 years old and I still read it once a year to this day. It teaches you in life to be like a rhino - to have a single purpose, to charge at obstacles and goals with total commitment and to develop a thick skin to deal with the slings and arrows that try to slow you down. Still to this day, Shara loves to buy me things for my birthday with a rhino on. Lampshades, slippers, cushions, door knobs…you name it. In fact, it’s become a bit of a family joke to get me the most obscure rhino trinket they can find. But it means that at home wherever I look I am reminded of the simple (and fun!) truths of the book. They are all daily reminders to me to be a rhino in life. So find a way, whatever way works for you, of making motivation part of your daily life. Write notes to yourself on your bathroom mirror, keep a book that inspires you next to the loo, and feed your mind with the good whenever you can. If you do this every day, it’ll soon become a habit. A good habit. One that empowers you every day to climb high, aim big, and have fun along the way.

What we are doing to develop leaders is not working! We are treating the symptoms and ignoring the disease.

Besides, that MBA is a Masters of Business Administration, not a Masters of Business Leadership.

Character modification requires active participation in challenging new experiences, but without reflection upon our encounters in life and the purposeful alteration in our base philosophy new experiences alone will not result in core personality changes. Our thoughts become our habits, and our habits reveal our character. Only by thinking and acting differently will a person attain the quality of character that they seek.