Impulse Life Series Quotes

The central theme of Anna Karenina," he said, "is that a rural life of moral simplicity, despite its monotony, is the preferable personal narrative to a daring life of impulsive passion, which only leads to tragedy." "That is a very long theme," the scout said. "It's a very long book," Klaus replied. [...] "Or maybe a daring life of impulsive passion leads to something else," the scout said, and in some cases this mysterious person was right. A daring life of impulsive passion is an expression which refers to people who follow what is in their hearts, and like people who prefer to follow their head, or follow a mysterious man in a dark blue raincoat, people who lead a daring life of impulsive passion end up doing all sorts of things.

Traveling is more fun-- hell, life is more fun--if you can treat it as a series of impulses.

My life and most people's lives are a series of little miracles -- strange coincidences which spring from uncontrollable impulses and give rise to incomprehensible dreams. We spend a lot of time pretending that we are normal, but underneath the surface each one of us knows that he or she is unique.

I do not know what, in the end, makes a person who they are. If we`re all born one way, or if we only arrive there after as series of chioces. The bible claims that the wicked act on their own desires and impulses, because God is good, only good, and He would never compel a soul to wickedness. That I`m supposed to count on justice in the next life, even if I can`t have it in this one.

A rural life of moral simplicity, despite its monotony, is the preferable personal narrative to a daring life of impulsive passion, which only leads to tragedy.

the moment indifference took over, life began to subside. Few men rose out of it: most lost all impulse toward activity and ended by offering death at least a halfhearted welcome.

To the extent that propaganda is based on current news, it cannot permit time for thought or reflection. A man caught up in the news must remain on the surface of the event; he is carried along in the current, and can at no time take a respite to judge and appreciate; he can never stop to reflect. There is never any awareness -- of himself, of his condition, of his society -- for the man who lives by current events. Such a man never stops to investigate any one point, any more than he will tie together a series of news events. We already have mentioned man's inability to consider several facts or events simultaneously and to make a synthesis of them in order to face or to oppose them. One thought drives away another; old facts are chased by new ones. Under these conditions there can be no thought. And, in fact, modern man does not think about current problems; he feels them. He reacts, but be does not understand them any more than he takes responsibility for them. He is even less capable of spotting any inconsistency between successive facts; man's capacity to forget is unlimited. This is one of the most important and useful points for the propagandist, who can always be sure that a particular propaganda theme, statement, or event will be forgotten within a few weeks. Moreover, there is a spontaneous defensive reaction in the individual against an excess of information and -- to the extent that he clings (unconsciously) to the unity of his own person -- against inconsistencies. The best defense here is to forget the preceding event. In so doing, man denies his own continuity; to the same extent that he lives on the surface of events and makes today's events his life by obliterating yesterday's news, he refuses to see the contradictions in his own life and condemns himself to a life of successive moments, discontinuous and fragmented. This situation makes the "current-events man" a ready target for propaganda. Indeed, such a man is highly sensitive to the influence of present-day currents; lacking landmarks, he follows all currents. He is unstable because he runs after what happened today; he relates to the event, and therefore cannot resist any impulse coming from that event. Because he is immersed in current affairs, this man has a psychological weakness that puts him at the mercy of the propagandist. No confrontation ever occurs between the event and the truth; no relationship ever exists between the event and the person. Real information never concerns such a person. What could be more striking, more distressing, more decisive than the splitting of the atom, apart from the bomb itself? And yet this great development is kept in the background, behind the fleeting and spectacular result of some catastrophe or sports event because that is the superficial news the average man wants. Propaganda addresses itself to that man; like him, it can relate only to the most superficial aspect of a spectacular event, which alone can interest man and lead him to make a certain decision or adopt a certain attitude. But here we must make an important qualification. The news event may be a real fact, existing objectively, or it may be only an item of information, the dissemination of a supposed fact. What makes it news is its dissemination, not its objective reality.

Traveling is more fun—hell, life is more fun—if you can treat it as a series of impulses.

Because of reasons they were just beginning to understand, that one small shift in Lisa's perception that day in Cairo -the conviction that she had to give up smoking to accomplish her goal- had touched off a series of changes that would ultimately radiate out to every part of her life. When researchers began examining images of Lisa's brain, they saw something remarkable: One set of neurological patterns -her old habits- have been overridden by new patterns. They could still see the neural activity of her old behaviors, but those impulses were crowded out by new urges. As Lisa's habits changed, so had her brain.

I find it hard to understand the mind of the true atheist, who believes that life is nothing more than a series of electrical impulses and biochemical reactions to chemical stimuli. Presumably, such thinkers see death as the worst thing that can occur, because it means the end of everything. Therefore (logically), maintaining the continuance of physical existence, under any circumstances, is entirely justifiable.

enlargement of our being. We want to be more than ourselves. Each of us by nature sees the whole world from one point of view with a perspective and a selectiveness peculiar to himself. And even when we build disinterested fantasies, they are saturated with, and limited by, our own psychology. To acquiesce in this particularity on the sensuous level—in other words, not to discount perspective—would be lunacy. We should then believe that the railway line really grew narrower as it receded into the distance. But we want to escape the illusions of perspective on higher levels too. We want to see with other eyes, to imagine with other imaginations, to feel with other hearts, as well as with our own.      [138] We are not content to be Leibnitzian monads. We demand windows. Literature as Logos is a series of windows, even of doors. One of the things we feel after reading a great work is ‘I have got out’. Or from another point of view, ‘I have got in’; pierced the shell of some other monad and discovered what it is like inside. Good reading, therefore, though it is not essentially an affectional or moral or intellectual activity, has something in common with all three. In love we escape from our self into one other. In the moral sphere, every act of justice or charity involves putting ourselves in the other person’s place and thus transcending our own competitive particularity. In coming to understand anything we are rejecting the facts as they are for us in favour of the facts as they are. The primary impulse of each is to maintain and aggrandise himself. The secondary impulse is to go out of the self, to correct its provincialism and heal its loneliness. In love, in virtue, in the pursuit of knowledge, and in the reception of the arts, we are doing this. Obviously this process can be described either as an enlargement or as a temporary annihilation of the self. But that is an old paradox; ‘he that loseth his life shall save it’. We therefore delight to enter into other

Later on, like practically everyone else in our stupid and godless society, I was to consider these two years as “my religious phase.” I am glad that that now seems very funny. But it is sad that it is funny in so few cases. Because I think that practically everybody does go through such a phase, and for the majority of them, that is all that it is, a phase and nothing more. If that is so, it is their own fault: for life on this earth is not simply a series of “phases” which we more or less passively undergo. If the impulse to worship God and to adore Him in truth by the goodness and order of our own lives is nothing more than a transitory and emotional thing, that is our own fault. It is so only because we make it so, and because we take what is substantially a deep and powerful and lasting moral impetus, supernatural in its origin and in its direction, and reduce it to the level of our own weak and unstable and futile fancies and desires.

What I want to say is that we all judge each other, but even though we all do it, that’s not an excuse. Judging is still one of the most hurtful, spiteful impulses we own, and our judgments keep us from building a stronger tribe . . . or from having a tribe in the first place. Our judgment prohibits us from beautiful, life-affirming friendships. Our judgment keeps us from connecting in deeper, richer ways because we’re too stuck on the surface-level assumptions we’ve made.

At the time, about to graduate from college, I was operating mainly on impulse, like a salmon swimming blindly upstream toward the site of his own conception. In class and seminars I would dress up these impulses in the slogans and theories that I'd discovered in books., thinking - falsely - that the slogans meant something, that they somehow made what I felt more amenable to proof. But at night, lying in bed, I would let the slogans drift away, to be replaced with a series of images, romantic images, of a past I'd never known. ... Such images became a form of prayer for me, bolstering my spirits, channeling my emotions in a way that words never could. They told me (although even this much understanding may have come later, is also a construct, containing its own falsehoods) that I wasn't alone in my particular struggles, and that communities had never been a given in this country, at least not for blacks. Communities had to be created, fought for, tended like gardens. They expanded or contracted with the dreams of men... Through organising, through shared sacrifice, membership had been earned. And because membership was earned... I believed that it might, over time, admit the uniqueness of my life. That was my idea of organising. It was a promise of redemption.

. . . to voice private sympathies in the context of an official proceeding would require Washington to become, in his own words, 'lost to my own character.' Here, in this reference to character, Washington hit upon the essential difference between himself and Arnold. Washington's sense of right and wrong existed outside the impulsive demands of his own self-interest. Rules mattered to Washington. Even though Congress had made his life miserable for the last four years, he had found ways to do what he considered best for his army and his country without challenging the supremacy of civil authority. To do otherwise, to declare himself, like the seventeenth-century English revolutionary Oliver Cromwell, master of his army and his country, would require him to become 'lost to my own character.' For Arnold, on the other hand, rules were made to be broken. He had done it as a pre-Revolutionary merchant and he had done it as military governor of Philadelphia. This did not make Arnold unusual. Many prominent Americans before and since have lived in the gray area between selfishness and altruism. What made Arnold unique was the god-like inviolability he attached to his actions. He had immense respect for a man like Washington, but Arnold was, in the end, the leading person-age in the drama that was his life. Not lost to his own character, but lost in it, Arnold did whatever Arnold wanted.

Women judging other women. It’s been on my heart for a while. It’s something I’ve tried to wrap my brain around fully so I could put it into words. I see it all around me in so many different ways, and that poor, tired mama on the flight to Chicago reminded me of what I want to say. What I want to say is that we all judge each other, but even though we all do it, that’s not an excuse. Judging is still one of the most hurtful, spiteful impulses we own, and our judgments keep us from building a stronger tribe . . . or from having a tribe in the first place. Our judgment prohibits us from beautiful, life-affirming friendships. Our judgment keeps us from connecting in deeper, richer ways because we’re too stuck on the surface-level assumptions we’ve made. Ladies, our judging has to stop. So does our compulsion to compete with everyone around us.

Pleasure and sensation are essential features of the second chakra. If desire is the seed of movement, then pleasure is the root of desire, and sensation is the medium of pleasure. Pleasure is essential for the health of the body, the rejuvenation of spirit, and the healing of our personal and cultural relationships. Unfortunately, we are taught to beware of pleasure, that it’s a dangerous temptress waiting to lure us away from our true path. We are taught to repress our need for pleasure, and in so doing, repress our natural bodily impulses, and once again, segregate mind and body. We don’t easily allow ourselves enjoyment of even the simple pleasures—time for a little extra sleep, a leisurely walk, or comfortable clothing. These stringent measures arise from the mind, but seldom from the body. We then may experience a backlash in our emotions.

The 'Vestiges of Creation' appeared in 1844. In the tenth and much improved edition (1853) the anonymous author [Robert Chambers] says (p. 155): ---'The proposition determined on after much consideration is, that the several series of animated beings, from the simplest and oldest up to the highest and most recent, are, under the providence of God, the results, first, of an impulse {teleologic] which has been imparted to the forms of life, advancing them, in definite times, by generation, through grades of organisation terminating in the highest dicotyledons and vertebrata, these grades being few in number, and generally marked by intervals of organic character, which we find to be a practical difficulty in ascertaining affinities; second, of another impulse [teleonomic] connected with the vital forces, tending, in the course of generations, to modify organic structures in accordance with external circumstances, as food, the nature of the habitat, and the meteoric [n.b.] agencies, these being the 'adaptations' of the natural theologian." The author apparently believes that organisation progresses by sudden [quantum] leaps, but the effects produced by the conditions of life are gradual.

we are each of us like a fountain, configured out of diverse, separate impulses, desires, attitudes and concerns that from a distance (seen by another person) give off an impression of being unified and coherent.

He felt a new serenity in his life. To the guys it seemed more like madness, and they felt increasingly alienated, resentful, bewildered, and angry all at once. Elvis appeared to be leaving them with his almost daily visions, his tales of going off in a spaceship, his delusions of being able to turn the sprinkler system of the Bel Air Country Club golf course behind the house on and off with his thoughts, his conviction that he could cure them of everything from the common cold to more serious aches and pains by his healing powers. To Marty he announced that a bird’s song had turned into the voice of Christ, and under other circumstances they might have been tempted to commit him to a doctor’s care, but reason told them that he would come out of this obsession, too, just as he had come out of all of his other momentary impulses and infatuations.

Stop trying to multitask. ​Multitasking does not actually do any good - for anyone! While some people are able to multitask, you my friend, are not. Multitasking is your greatest enemy. That is a-okay. Don’t even attempt to multitask. Ever. It is not worth it. Focus on one thing at a time. When you finish what you are working on, move on to the next thing. It’s that simple. Otherwise, you will struggle to finish anything.

To help them understand that they are not to blame for their deceptive brain messages, we taught Steve and Sarah about Free Won’t, a term popularized by the well-known neuroscientist Benjamin Libet. In a series of carefully executed scientific experiments completed in the 1980s, Libet studied how people decide whether and when to move their own bodies and what generated the initial desire to move. While the meaning of what he discovered is still the subject of passionate disagreement in academic circles, the bottom line for you is this: Your brain—not your mind—generates the initial desires, impulses, thoughts, and sensations, but you can veto almost any action before it starts. This means that while you are not responsible for the emergence of thoughts, desires, impulses, urges, or sensations, you are responsible for what you do with them once they arise. Libet himself interpreted his results in this way and emphasized that you have a choice in whether or not to respond when your brain puts out the call—this is the essence of Free Won’t. As he described it in one of his landmark papers:7 The role of conscious free will [aka Free Won’t] would be, then, not to initiate a voluntary act but rather to control whether the act takes place. We may view the unconscious initiatives for voluntary actions as “bubbling up” in the brain. The conscious will then selects which of these initiatives may go forward to an action and which ones to veto and abort, with no act appearing. In other words, what Libet was saying is that you really can’t decide or determine what will initially grab your attention—your brain does. However, his research also indicated that once your initial attention is grabbed, you can determine whether you keep your attention focused on that object (and act on it) or veto it based on the principle of Free Won’t. Free Won’t turns out to be of the utmost importance because it tells us that we have, in essence, the power to veto almost any action, even though the desire to perform that action is generated by brain mechanisms entirely outside of our conscious attention and awareness. How might that Free Won’t express itself? Through Veto Power.

As the battle began Ivo Taillefer, the minstrel knight who had claimed the right to make the first attack, advanced up the hill on horseback, throwing his lance and sword into the air and catching them before the English army. He then charged deep into the English ranks, and was slain. The cavalry charges of William’s mail-clad knights, cumbersome in manœuvre, beat in vain upon the dense, ordered masses of the English. Neither the arrow hail nor the assaults of the horsemen could prevail against them. William’s left wing of cavalry was thrown into disorder, and retreated rapidly down the hill. On this the troops on Harold’s right, who were mainly the local “fyrd”, broke their ranks in eager pursuit. William, in the centre, turned his disciplined squadrons upon them and cut them to pieces. The Normans then re-formed their ranks and began a second series of charges upon the English masses, subjecting them in the intervals to severe archery. It has often been remarked that this part of the action resembles the afternoon at Waterloo, when Ney’s cavalry exhausted themselves upon the British squares, torn by artillery in the intervals. In both cases the tortured infantry stood unbroken. Never, it was said, had the Norman knights met foot-soldiers of this stubbornness. They were utterly unable to break through the shield-walls, and they suffered serious losses from deft blows of the axe-men, or from javelins, or clubs hurled from the ranks behind. But the arrow showers took a cruel toll. So closely, it was said, were the English wedged that the wounded could not be removed, and the dead scarcely found room in which to sink upon the ground. The autumn afternoon was far spent before any result had been achieved, and it was then that William adopted the time-honoured ruse of a feigned retreat. He had seen how readily Harold’s right had quitted their positions in pursuit after the first repulse of the Normans. He now organised a sham retreat in apparent disorder, while keeping a powerful force in his own hands. The house-carls around Harold preserved their discipline and kept their ranks, but the sense of relief to the less trained forces after these hours of combat was such that seeing their enemy in flight proved irresistible. They surged forward on the impulse of victory, and when half-way down the hill were savagely slaughtered by William’s horsemen. There remained, as the dusk grew, only the valiant bodyguard who fought round the King and his standard. His brothers, Gyrth and Leofwine, had already been killed. William now directed his archers to shoot high into the air, so that the arrows would fall behind the shield-wall, and one of these pierced Harold in the right eye, inflicting a mortal wound. He fell at the foot of the royal standard, unconquerable except by death, which does not count in honour. The hard-fought battle was now decided. The last formed body of troops was broken, though by no means overwhelmed. They withdrew into the woods behind, and William, who had fought in the foremost ranks and had three horses killed under him, could claim the victory. Nevertheless the pursuit was heavily checked. There is a sudden deep ditch on the reverse slope of the hill of Hastings, into which large numbers of Norman horsemen fell, and in which they were butchered by the infuriated English lurking in the wood. The dead king’s naked body, wrapped only in a robe of purple, was hidden among the rocks of the bay. His mother in vain offered the weight of the body in gold for permission to bury him in holy ground. The Norman Duke’s answer was that Harold would be more fittingly laid upon the Saxon shore which he had given his life to defend. The body was later transferred to Waltham Abbey, which he had founded. Although here the English once again accepted conquest and bowed in a new destiny, yet ever must the name of Harold be honoured in the Island for which he and his famous house-carls fought indomitably to the end.

For one thing, our society is relentlessly external. When we feel frustrated or dissatisfied, our first impulse is to blame our job, partner, or environment for our lack of interest. We’re encouraged at every turn to solve the problem by embarking on a new career, finding a more exciting love life, or starting a hobby. Usually, however, a feeling of restlessness or dissatisfaction occurs not because our outer situation has lost its appeal but because our unexpressed potential has no other way to get our attention. If anything, our unlived possibilities claim our attention most insistently when we’ve built an outer life strong enough to withstand their realization. The theory of psychological types offers a kind of vocabulary for recognizing and talking about the different ways this sort of thing happens to people. It tells us how our personalities take shape, depending on the gifts and strengths we put into play, and what kinds of inner possibilities may be trying to get our attention.

Women judging other women. It’s been on my heart for a while. It’s something I’ve tried to wrap my brain around fully so I could put it into words. I see it all around me in so many different ways, and that poor, tired mama on the flight to Chicago reminded me of what I want to say. What I want to say is that we all judge each other, but even though we all do it, that’s not an excuse. Judging is still one of the most hurtful, spiteful impulses we own, and our judgments keep us from building a stronger tribe . . . or from having a tribe in the first place. Our judgment prohibits us from beautiful, life-affirming friendships. Our judgment keeps us from connecting in deeper, richer ways because we’re too stuck on the surface-level assumptions we’ve made. Ladies, our judging has to stop. So does our compulsion to compete with everyone around us.

Judging is still one of the most hurtful, spiteful impulses we own, and our judgments keep us from building a stronger tribe . . . or from having a tribe in the first place. Our judgment prohibits us from beautiful, life-affirming friendships. Our judgment keeps us from connecting in deeper, richer ways because we’re too stuck on the surface-level assumptions we’ve made.

The tensions that accompany the impulse to control subside, and the energies of our mental/emotional life are more directed and devoted to listening rather than speaking... We may be able to more easily attend to our people's communications that often remain below conscious awareness: subtle changes in breath, coloring, eye tension, prosody of voice, small movements towards or away, changes in the quality of eye contact. Receptivity means that we don't grasp what we notice for assessment. Instead, we are simply present to those implicit communications in the spirit of holding a tender space in which they can reveal themselves to whatever extent our 'patient's' system feels safe to be vulnerable in the moment.

The central theme of Anna Karenina,” he said, “is that a rural life of moral simplicity, despite its monotony, is the preferable personal narrative to a daring life of impulsive passion, which only leads to tragedy.

With all of these chemical impulses bouncing around the body and the complicated and amazing arrangement of cells within us, it is not surprising that sometimes things go a bit awry when we throw in our fast-paced, modern lives. Enter mindfulness, the elixir of peace and calm.

Judging is still one of the most hurtful, spiteful impulses we own, and our judgments keep us from building a stronger tribe . . . or from having a tribe in the first place. Our judgment prohibits us from beautiful, life-affirming friendships. Our judgment keeps us from connecting in deeper, richer ways because we’re too stuck on the surface-level assumptions we’ve made. Ladies, our judging has to stop. So does our compulsion to compete with everyone around us.

Personal storytelling is akin to taking a detailed accounting of our actions, deeds, thoughts, and impulses, a comprehensive listing of our acts of depravity and kindness, an exhaustive statement of being. Scrolling backward through our muddling, taking an incisive look inside our hard case craniums, we gather a vision of the desired future course of action for ourselves and simultaneously send out a glimmer of morning light for people who witness our life force stammering its series of dashed, interlinear lines across the infinite galaxies of time and space. Analogous to the impulsive death dance of a shooting star, our final spasmodic rattle illumines the unrelenting darkness of unbounded space for other stargazing voyagers to witnesses. By being a dash of light in a wash of darkness, we inspire other intrepid explorers.

Each and every day you should be making yourself do something for the greater good of your life, something that goes against your current impulses for comfort and security

You are encouraged to put your passion & efforts into protecting and establishing your stable financial future, instead of looking for others to partner with to share your property or inherit property from others in this life. Come out to cultivate your own crops and wait for their harvests like a peasant or a gardener. With your north node Aries in 2nd house, you are coming to realize that all your possessions have to be owned and earned by yourself. As an entrepreneur's spirit, you can effectively manage your material possessions to build self-worth in society in this lifetime. Gone is the mediocre middleman in an intimate partnership or close family. This time, life seriously challenges you to venture for your own money. Plan and do big for all things that you never dared to think about doing independently, especially when you were in your childhood, where you automatically follow intensive cooperation to sharing your belongings. North Node Aries in 2nd house put your Aries soul energy on the front line of your financial life. It is important to display Aries's potential in this aspect to practice and foster your positive energies in the process of your spiritual growth. Speak less and act impulsively and do more, being daring when addressing the public will bring you fulfillment joyfully... Want More Specific Spiritual and Practical Guidance on North Node Aries 2nd House? In this new book series: More Insightful and Elaborate Analysis of the North Node Aries in the 2nd House North Node Aries's Social Roles in the 2nd House North Node Aries's Soulmates in the 2nd House North Node Aries's Karmic Debts and Past Lives in the 2nd House And much more...