Repetitive Action Quotes

Repetition is the mother of learning, the father of action, which makes it the architect of accomplishment.

Want of foresight, unwillingness to act when action would be simple and effective, lack of clear thinking, confusion of counsel until the emergency comes, until self-preservation strikes its jarring gong - these are the features which constitute the endless repetition of history.

I learned that the world of men as it exists today is a bureaucracy. This is an obvious truth, of course, though it is also one the ignorance of which causes great suffering. “But moreover, I discovered, in the only way that a man ever really learns anything important, the real skill that is required to succeed in a bureaucracy. I mean really succeed: do good, make a difference, serve. I discovered the key. This key is not efficiency, or probity, or insight, or wisdom. It is not political cunning, interpersonal skills, raw IQ, loyalty, vision, or any of the qualities that the bureaucratic world calls virtues, and tests for. The key is a certain capacity that underlies all these qualities, rather the way that an ability to breathe and pump blood underlies all thought and action. “The underlying bureaucratic key is the ability to deal with boredom. To function effectively in an environment that precludes everything vital and human. To breathe, so to speak, without air. “The key is the ability, whether innate or conditioned, to find the other side of the rote, the picayune, the meaningless, the repetitive, the pointlessly complex. To be, in a word, unborable. “It is the key to modern life. If you are immune to boredom, there is literally nothing you cannot accomplish.

Without inner revolution outer action is repetitive

Our lifestyle, our life, the way we think and do things, really is a practice; a daily practice.

Small, repetitive, continuous actions, chained together, build momentous momentum

By constant practices, deliberate repetitions and uninterrupted exercises, leaders go from zero to hero. They don't quit.

Repetition is the mother of learning, the father of action, which makes it the architect of accomplishment.” ~ Zig Ziglar

That is indeed the best way to dumb down the masses: make them do the same thing over and over; let them have their fireworks every Bastille Day and let them gorge themselves every New Year's Eve. When the body repeats the same action, the mind adopts it and keeps the repetition going day and night, stopping all thought processes.

I agree with writer Gertrude Stein: “Anything one does every day is important and imposing.” I love repetition. Doing the same thing over and over makes me feel grounded in my life and makes my actions feel more meaningful.

But what is [the] quality of originality? It is very hard to define or specify. Indeed, to define originality would in itself be a contradiction, since whatever action can be defined in this way must evidently henceforth be unoriginal. Perhaps, then, it will be best to hint at it obliquely and by indirection, rather than to try to assert positively what it is. One prerequisite for originality is clearly that a person shall not be inclined to impose his preconceptions on the fact as he sees it. Rather, he must be able to learn something new, even if this means that the ideas and notions that are comfortable or dear to him may be overturned. But the ability to learn in this way is a principle common to the whole of humanity. Thus it is well known that a child learns to walk, to talk, and to know his way around the world just by trying something out and seeing what happens, then modifying what he does (or thinks) in accordance with what has actually happened. In this way, he spends his first few years in a wonderfully creative way, discovering all sorts of things that are new to him, and this leads people to look back on childhood as a kind of lost paradise. As the child grows older, however, learning takes on a narrower meaning. In school, he learns by repetition to accumulate knowledge, so as to please the teacher and pass examinations. At work, he learns in a similar way, so as to make a living, or for some other utilitarian purpose, and not mainly for the love of the action of learning itself. So his ability to see something new and original gradually dies away. And without it there is evidently no ground from which anything can grow.

Repetition of the same thought or physical action develops into a habit which, repeated frequently enough, becomes an automatic reflex.

When you need to let it out, write. Get it out of you and onto paper. Just remember it may start small, but it could grow to be something big. When you reach times of overwhelmingness take a deep breath and allow it to slowly escape. It is a wonder how a repetitive action such as breathing can make you feel. These are the words I find myself being constantly reminded of.

Simplicity matters. Especially when it comes to the muscle memory of boxing. That is perhaps rule number one. Simplicity works. Simplicity is repetition. Repetition is function. Boil function down to one action, maybe two. Left or right. Simplicity. Simplicity is really the hardest thing.

The idea behind verses about the sealing of hearts appears to be the psychological law that if a person once does a good or an evil deed, his chances of repeating that kind of action increase and of doing its opposite proportionately decrease. With constant repetition of an evil or of a good action, it becomes almost impossible for a person to do the opposite, or even to think of it, so much so that while men's hearts become "sealed" and their eyes "blinded" if they do evil, their doing good produces such a state of mind that the devil himself can have no sway over it. Nevertheless, actions which create a psychological habit, however strong their influence may be, must not be construed as absolute determinants, for there is no "point of no return" for human behavior: genuine repentance (tauba) can turn an apparently wholly evil man into a paragon of virtue; on the other hand, although this is much more rare, an apparent paragon of virtue (even a prophet!) can turn into a near devil enmeshed in carnal pleasures .

But things are even worse: in real life, every single bit of risk you take adds up to reduce your life expectancy. If you climb mountains and ride a motorcycle and hang around the mob and fly your own small plane and drink absinthe, and smoke cigarettes, and play parkour on Thursday night, your life expectancy is considerably reduced, although no single action will have a meaningful effect. This idea of repetition makes paranoia about some low-probability events, even that deemed “pathological,” perfectly rational.

This process is like starting a fitness regimen for the brain. At the beginning, your muscles burn a little. But over time and with repetition, you become stronger, and the improvements you see in yourself can be remarkable. Becoming a better thinker, just like becoming a better athlete, requires practice. We challenge you to feel the burn.

St. Thomas Aquinas understood virtues to be habitual or abiding dispositions that help us to realize the good in our decisions and actions. These habitual dispositions, acquired through repetition and an effort over time (and, at the same time, given to us by God through grace), make accomplishing the good easier, more immediate, requiring less internal deliberation and struggle.

Destiny never consists in step-by-step deterministic relations between presents which succeed one another according to the order of a represented time. Rather, it implies between successive presents non-localisable connections, actions at a distance, systems of replay, resonance and echoes, objective chances, signs, signals, and roles which transcend spatial locations and temporal successions.

The old woman who farms in the Alps, the welder in South Chicago, and the mythical cook from ancient China have this in common: their work is hard and unglamorous, and most people would find it boring, repetitive, and meaningless. Yet these individuals transformed the jobs they had to do into complex activities. They did this by recognizing opportunities for action where others did not, by developing skills, by focusing on the activity at hand, and allowing themselves to be lost in the interaction so that their selves could emerge stronger afterward.

Genuinely nice people rarely have to persistently show off their positive qualities—they exude their warmth more than they talk about it and they know that actions speak volumes more than mere words. They know that trust and respect is a two-way street that requires reciprocity, not repetition.

There has been so much action in the past,” said D.H. Lawrence, “especially sexual action, a wearying repetition over and over, without a corresponding thought, a corresponding realization. Now our business is to realize sex. Today the full conscious realization of sex is even more important than the act itself.

When we strike a balance between the challenge of an activity and our skill at performing it, when the rhythm of the work itself feels in sync with our pulse, when we know that what we're doing matters, we can get totally absorbed in our task. That is happiness. The life coach Martha Beck asks new potential clients, "Is there anything you do regularly that makes you forget what time it is?" That forgetting -- that pure absorption -- is what the psychologist Mihaly Csikzentmihalyi calls "flow" or optimal experience. In an interview with Wired magazine, he described flow as "being completely involved in an activity for its own sake. The ego falls away. Time flies. Every action, movement and thought follows inevitably from the previous one, like playing jazz. Your whole being is involved, and you're using your skills to the utmost." In a typical day that teeters between anxiety and boredom, flow experiences are those flashes of intense living -- bright against the dull. These optimal experiences can happen when we're engaged in work paid and unpaid, in sports, in music, in art. The researchers Maria Allison and Margaret Duncan have studied the role of flow in women's lives and looked at factors that contributed to what they call "antiflow." Antiflow was associated with repetitive household tasks, repetitive tasks at work, unchallenging tasks, and work we see as meaningless. But there's an element of chaos when it comes to flow. Even if we're doing meaningful and challenging work, that sense of total absoprtion can elude us. We might get completely and beautifully lost in something today, and, try as we might to re-create the same conditions tomorrow, our task might jsut feel like, well, work. In A Life of One's Own, Marion Milner described her effort to re-create teh conditions of her own recorded moments of happiness, saying, "Often when I felt certain that I had discovered the little mental act which produced the change I walked on air, exulting that I had found the key to my garden of delight and could slip through the door whenever I wished. But most often when I came again the place seemed different, the door overgrown with thorns and my key stuck in the lock. It was as if the first time I had said 'abracadabra' the door had opened, but the next time I must use a different word. (123-124).

Nature is full of patterns and we humans love finding them, creating them, repeating them. This is the core of language, math, music, and even ritual, which is the repetition of words or actions deemed worthy of representing something bigger than ourselves. My view is that all over the world and across time, these are all a form of art, an elaborate performance or a secret poem, all vital in their ability to help us face the nature of time and change, life and death, and everything else we cannot control.

To all who have discerning eyes, it is apparent that the republican form of government established by our noble forefathers cannot long endure once fundamental principles are abandoned. Momentum is gathering for another conflict-a repetition of of the crisis two hundred years ago. This collision of ideas is worldwide. Another monumental moment is soon to be born. The issue is the same that precipitated the great premortal conflict-will men be free to determine their own course of action or must they be coerced?

Repetition converts an action into a habit. Memories, that don't hurt, especially good ones, make you devoted to this habit.

There is a value in repetition. When we repeat certain phrases and even actions, like fingering prayer beads, we create a quiet rhythm within our spirits. The beating of our heart is a repetition as is the rhythm of our breathing. All of life has its rhythms, and the repetition of familiar prayers can bring our interior spirits into harmony with the Divine Heartbeat and the breathing of the Divine Christ.

The temporary alliance between the elite and the mob rested largely on this genuine delight with which the former watched the latter destroy respectability. This could be achieved when the German steel barons were forced to deal with and to receive socially Hitler's the housepainter and self-admitted former derelict, as it could be with the crude and vulgar forgeries perpetrated by the totalitarian movements in all fields of intellectual life, insofar as they gathered all the subterranean, nonrespectable elements of European history into one consistent picture. From this viewpoint it was rather gratifying to see that Bolshevism and Nazism began even to eliminate those sources of their own ideologies which had already won some recognition in academic or other official quarters. Not Marx's dialectical materialism, but the conspiracy of 300 families; not the pompous scientificality of Gobineau and Chamberlain, but the "Protocols of the Elders of Zion"; not the traceable influence of the Catholic Church and the role played by anti-clericalism in Latin countries, but the backstairs literature about the Jesuits and the Freemasons became the inspiration for the rewriters of history. The object of the most varied and variable constructions was always to reveal history as a joke, to demonstrate a sphere of secret influences of which the visible, traceable, and known historical reality was only the outward façade erected explicitly to fool the people. To this aversion of the intellectual elite for official historiography, to its conviction that history, which was a forgery anyway, might as well be the playground of crackpots, must be added the terrible, demoralizing fascination in the possibility that gigantic lies and monstrous falsehoods can eventually be established as unquestioned facts, that man may be free to change his own past at will, and that the difference between truth and falsehood may cease to be objective and become a mere matter of power and cleverness, of pressure and infinite repetition. Not Stalin’s and Hitler's skill in the art of lying but the fact that they were able to organize the masses into a collective unit to back up their lies with impressive magnificence, exerted the fascination. Simple forgeries from the viewpoint of scholarship appeared to receive the sanction of history itself when the whole marching reality of the movements stood behind them and pretended to draw from them the necessary inspiration for action.

The most effective form of learning is practice, not planning. Focus on taking action, not being in motion. Habit formation is the process by which a behavior becomes progressively more automatic through repetition.

karma is like old software that you have written for yourself unconsciously. And, of course, you’re updating it on a daily basis! Depending on the type of physical, mental, and energetic actions you perform, you write your software. Once that software is written, your whole system functions accordingly. Based on the information from the past, certain memory patterns keep recurring. Now your life turns habitual, repetitive, and cyclical. Over

Guilt is not merely a concern with the past; it is a present-moment immobilization about a past event. And the degree of immobilization can run from mild upset to severe depression. If you are simply learning from your past, and vowing to avoid the repetition of some specific behavior, this is not guilt. You experience guilt only when you are prevented from taking action now as a result of having behaved in a certain way previously. Learning from your mistakes is healthy and a necessary part of growth. Guilt is unhealthy because you are ineffectively using up your energy in the present feeling hurt, upset and depressed about a historical happening. And it’s futile as well as unhealthy. No amount of guilt can ever undo anything.

Still, hell or no hell, it was satisfactory, it was even exciting in those early days to know that one was doing something bad and wrong. But there is in debauchery something so intrinsically dull, something so absolutely and hopelessly dismal, that it is only the rarest beings, gifted with much less than the usual amount of intelligence and much more than the usual intensity of appetite, who can go on actively enjoying a regular course of vice or continue actively to believe in its wickedness. Most habitual debauchees are debauchees not because they enjoy debauchery, but because they are uncomfortable when deprived of it. Habit converts luxurious enjoyments into dull and daily necessities. The man who has formed a habit of women or gin, of opium-smoking or flagellation, finds it as difficult to live without his vice as to live without bread and water, even though the actual practice of the vice may have become in itself as unexciting as eating a crust or drinking a glass from the kitchen tap. Habit is as fatal to a sense of wrong-doing as to active enjoyment. After a few years the converted or sceptical Jew, the Westernized Hindu, can eat their pork and beef with an equanimity which to their still-believing brothers seems brutally cynical. It is the same with the habitual debauchee. Actions which at first seemed thrilling in their intrinsic wickedness become after a certain number of repetitions morally neutral. A little disgusting, perhaps; for the practice of most vices is followed by depressing physiological reactions; but no longer wicked, because so ordinary. It is difficult for a routine to seem wicked.

As he let the empty gourd fall from his hand and was about to pluck a second one, it came into his head that he was now neither hungry nor thirsty. And yet to repeat a pleasure so intense and almost so spiritual seemed an obvious thing to do. His reason, or what we commonly take to be reason in our own world, was all in favour of tasting this miracle again; the child-like innocence of fruit, the labours he had undergone, the uncertainty of the future, all seemed to commend the action. Yet something seemed opposed to this "reason." It is difficult to suppose that this opposition came from desire, for what desire would turn from so much deliciousness? But for whatever cause, it appeared to him better not to taste again. Perhaps the experience had been so complete that repetition would be a vulgarity—like asking to hear the same symphony twice in a day.

Anything is easy with enough practice,” said the farmer, smiling. “Every talent is merely repetition, performing the same action ten thousand times until it is perfect…until it is divine. With enough strikes of this sword, anyone can become a master, but there is always a beginning. There is always the first strike.

What we call integration seems to entail a repetitive, intentional movement within awareness between memories from alternative states of consciousness and the demands and opportunities of everyday existence, including former habits of thought or action that may feel out of sync with the new knowledge or self-concept.

Things I've Learned in 18 Years of Life   1) True love is not something found, rather [sic] something encountered. You can’t go out and look for it. The person you marry and the person you love could easily be two different people. So have a beautiful life while waiting for God to bring along your once-in-a-lifetime love. Don't allow yourself to settle for anything less than them. Stop worrying about who you're going to marry because God's already on the front porch watching your grandchildren play.   2) God WILL give you more than you can handle, so you can learn to lean on him in times of need. He won't tempt you more than you can handle, though. So don't lose hope. Hope anchors the soul.   3) Remember who you are and where you came from. Remember that you are not from this earth. You are a child of heaven, you're invaluable, you are beautiful. Carry yourself that way.   4) Don't put your faith in humanity, humanity is inherently flawed. We are all imperfect people created and loved by a perfect God. Perfect. So put your faith in Him.   5) I fail daily, and that is why I succeed.   6) Time passes, and nothing and everything changes. Don't live life half asleep. Don't drag your soul through the days. Feel everything you do. Be there physically and mentally. Do things that make you feel this way as well.   7) Live for beauty. We all need beauty, get it where you can find it. Clothing, paintings, sculptures, music, tattoos, nature, literature, makeup. It's all art and it's what makes us human. Same as feeling the things we do. Stay human.   8) If someone makes you think, keep them. If someone makes you feel, keep them.   9) There is nothing the human brain cannot do. You can change anything about yourself that you want to. Fight for it. It's all a mental game.   10) God didn’t break our chains for us to be bound again. Alcohol, drugs, depression, addiction, toxic relationships, monotony and repetition, they bind us. Break those chains. Destroy your past and give yourself new life like God has given you.   11) This is your life. Your struggle, your happiness, your sorrow, and your success. You do not need to justify yourself to anyone. You owe no one an explanation for the choices that you make and the position you are in. In the same vein, respect yourself by not comparing your journey to anyone else's.   12) There is no wrong way to feel.   13) Knowledge is everywhere, keep your eyes open. Look at how diverse and wonderful this world is. Are you going to miss out on beautiful people, places, experiences, and ideas because you are close-minded? I sure hope not.   14) Selfless actions always benefit you more than the recipient.   15) There is really no room for regret in this life. Everything happens for a reason. If you can't find that reason, accept there is one and move on.   16) There is room, however, for guilt. Resolve everything when it first comes up. That's not only having integrity, but also taking care of your emotional well-being.   17) If the question is ‘Am I strong enough for this?’ The answer is always, ‘Yes, but not on your own.’   18) Mental health and sanity above all.   19) We love because He first loved us. The capacity to love is the ultimate gift, the ultimate passion, euphoria, and satisfaction. We have all of that because He first loved us. If you think about it in those terms, it is easy to love Him. Just by thinking of how much He loves us.   20) From destruction comes creation. Beauty will rise from the ashes.   21) Many things can cause depression. Such as knowing you aren't becoming the person you have the potential to become. Choose happiness and change. The sooner the better, and the easier.   22) Half of happiness is as simple as eating right and exercising. You are one big chemical reaction. So are your emotions. Give your body the right reactants to work with and you'll be satisfied with the products.

When, however, it is proposed to imbue the mind of a crowd with ideas and beliefs—with modern social theories, for instance—the leaders have recourse to different expedients. The principal of them are three in number and clearly defined—affirmation, repetition, and contagion. Their action is somewhat slow, but its effects, once produced, are very lasting.

Propaganda in favor of action that is consonant with enlightened self-interest appeals to reason by means of logical arguments based upon the best available evidence fully and honestly set forth. Propaganda in favor of action dictated by the impulses that are below self-interest offers false, garbled or incomplete evidence, avoids logical argument and seeks to influence its victims by the mere repetition of catchwords, by the furious denunciation of foreign or domestic scapegoats, and by cunningly associating the lowest passions with the highest ideals, so that atrocities come to be perpetrated in the name of God and the most cynical kind of Realpolitik is treated as a matter of religious principle and patriotic duty. In

You have to plant doubt […] It’s like planting a seed that takes time to germinate. It might look like nothing is happening, but then suddenly the doubt will flower into some kind of action […] Patience is what is needed. People need to hear the truth, not just once but again and again. That’s what the politics of change is all about, patience and repetition, until the truth sinks in.

If you do your best always, over and over again, you will become a master of transformation. Practice makes the master. By doing your best you become a master. Everything you have ever learned, you learned through repetition. You learned to write, to drive, and even to walk by repetition. You are a master of speaking your language because you practiced. Action is what makes the difference.

If you do your best always, over and over again, you will become a master of transformation. Practice makes the master. By doing your best you become a master. Everything you have ever learned, you learned through repetition. You learned to write, to drive, and even to walk by repetition. You are a master of speaking your language because you practiced. Action is what makes the difference. If

It is not a lack of morality or any deep character flaw that creates addiction; it is almost always just a lot of pain and a lack of tolerance or compassion for this pain that get us stuck in the repetitive and habitual patterns of drinking, drugging, overeating, or whatever actions our addictions take. In some cases the underlying causes are not as clear, but the suffering that addiction creates is always obvious and undeniable.

The thing is, preaching apologies becomes like the repetitive tick of a clock after so long. It dissolves into purposeless background noise. The faith of them wanes with every new confession. [He] may plate the phrase 'I'm sorry' in gold when it comes to hearing it from you, but when is he going to realize--after five years of spouting such an expression of regret--that, to you, actions are worth diamonds and clemency? That words said more than once reduce their worth, like a coin losing its shine with every new touch?

In the play of living we engage in three fundamental forms of action. We begin things, we continue to be engaged in things, and we bring things to an end. We are each obligated to be capable of fulfilling these three forms of action relative to every condition in our experience. To suffer disability relative to any of these three forms of action relative to any condition in our experience is to accumulate a tendency relative to that condition. Such is the way we develop our conventional "karmas." By virtue of such accumulations we are obliged to suffer repetitions of circumstances, in this life and from life to life, until we overcome the liability in our active relationship to each condition that binds us. In the manifest process of existence, we and all other functions in the play are under the same lawful obligation to create, sustain, and destroy conditions or patterns that arise. The inhibition or suppression of the ability to create conditions (or to realize that conditions are your creation and responsibility) is reflected as "tamas," or rigidity, inertia, indolence, and laziness. The inhibition or suppression of the ability to sustain (or to realize that the maintenance of conditions is your responsibility) is reflected as "rajas," or unsteadiness of life and attention, and negative and random excitation or emotion. The inhibition or suppression of the ability to destroy or become free of conditions (or to realize that the cessation of conditions is your responsibility) is reflected as artificial "sattwa," sentimentality, romance, sorrow, bondage to subjectivity, and no comprehension of the mystery of death.

This was Dr. Ham’s whole theory: that because of its repetitive nature, complex trauma is fundamentally relationship trauma. In other words, this is trauma caused by bad relationships with other people—people who were supposed to be caring and trustworthy and instead were hurtful. That meant future relationships with anybody would be harder for people with complex trauma because they were wired to believe that other people could not be trusted. The only way you could heal from relational trauma, he figured, was through practicing that relational dance with other people. Not just reading self-help books or meditating alone. We had to go out and practice maintaining relationships in order to reinforce our shattered belief that the world could be a safe place. “Relationships are like sports. It’s muscle memory, it’s all the action of doing. You can’t just read about tennis and know how to play tennis. There’s a lot of duelling involved. Interpersonal duelling!” As he saw it, his office was a safe place to practice duelling. Learning how to listen, how to talk, how to ask for what I needed.

Competition is the spice of sports; but if you make spice the whole meal you'll be sick. The simplest single-celled organism oscillates to a number of different frequencies, at the atomic, molecular, sub-cellular, and cellular levels. Microscopic movies of these organisms are striking for the ceaseless, rhythmic pulsation that is revealed. In an organism as complex as a human being, the frequencies of oscillation and the interactions between those frequencies are multitudinous. -George Leonard Learning any new skill involves relatively brief spurts of progress, each of which is followed by a slight decline to a plateau somewhat higher in most cases than that which preceded it…the upward spurts vary; the plateaus have their own dips and rises along the way…To take the master’s journey, you have to practice diligently, striving to hone your skills, to attain new levels of competence. But while doing so–and this is the inexorable–fact of the journey–you also have to be willing to spend most of your time on a plateau, to keep practicing even when you seem to be getting nowhere. (Mastery, p. 14-15). Backsliding is a universal experience. Every one of us resists significant change, no matter whether it’s for the worse or for the better. Our body, brain and behavior have a built-in tendency to stay the same within rather narrow limits, and to snap back when changed…Be aware of the way homeostasis works…Expect resistance and backlash. Realize that when the alarm bells start ringing, it doesn’t necessarily mean you’re sick or crazy or lazy or that you’ve made a bad decision in embarking on the journey of mastery. In fact, you might take these signals as an indication that your life is definitely changing–just what you’ve wanted….Be willing to negotiate with your resistance to change. Our preoccupation with goals, results, and the quick fix has separated us from our own experiences…there are all of those chores that most of us can’t avoid: cleaning, straightening, raking leaves, shopping for groceries, driving the children to various activities, preparing food, washing dishes, washing the car, commuting, performing the routine, repetitive aspects of our jobs….Take driving, for instance. Say you need to drive ten miles to visit a friend. You might consider the trip itself as in-between-time, something to get over with. Or you could take it as an opportunity for the practice of mastery. In that case, you would approach your car in a state of full awareness…Take a moment to walk around the car and check its external condition, especially that of the tires…Open the door and get in the driver’s seat, performing the next series of actions as a ritual: fastening the seatbelt, adjusting the seat and the rearview mirror…As you begin moving, make a silent affirmation that you’ll take responsibility for the space all around your vehicle at all times…We tend to downgrade driving as a skill simply because it’s so common. Actually maneuvering a car through varying conditions of weather, traffic, and road surface calls for an extremely high level of perception, concentration, coordination, and judgement…Driving can be high art…Ultimately, nothing in this life is “commonplace,” nothing is “in between.” The threads that join your every act, your every thought, are infinite. All paths of mastery eventually merge. [Each person has a] vantage point that offers a truth of its own. We are the architects of creation and all things are connected through us. The Universe is continually at its work of restructuring itself at a higher, more complex, more elegant level . . . The intention of the universe is evolution. We exist as a locus of waves that spreads its influence to the ends of space and time. The whole of a thing is contained in each of its parts. We are completely, firmly, absolutely connected with all of existence. We are indeed in relationship to all that is.

And she took this card five days a week, for the past three years. Punching in and out, marking her time. Maria worked into the work, eventually finding comfort in camshafts. It had taken months for this to manifest itself--it was endless and repetitive and crushingly dull--but after a time the religious beauty of the task emerged. The detail, the exactitude required in working the lathe. How deep can an action go? How perfect can a human act be? Maria worked to a precision of thousandth of a millimeter. A micron, they called it. A micron. And the repetition. And the repetition. And the repetition.

There are as many archetypes as there are typical situations in life. Endless repetition has engraved these experiences into our psychic constitution, not in the form of images filled with content, but at first only as forms without content, representing merely the possibility of a certain type of perception and action. When a situation occurs which corresponds to a given archetype, that archetype becomes activated and a compulsiveness appears, which, like an instinctual drive, gains its way against all reason and will, or else produces a conflict of pathological dimensions, that is to say, a neurosis.

When the situation was manageable, it was neglected, and now that it is thoroughly out of hand, we apply too late the remedies which then might have effected a cure. There is nothing new in the story. It is as old as the Sibylline books. It falls into that long, dismal catalogue of the fruitlessness of experience, and the confirmed unteachability of mankind. Want of foresight, unwillingness to act when action would be simple and effective, lack of clear thinking, confusion of counsel until emergency comes, until self-preservation strikes its jarring gong—these are the features which constitute the endless repetition of history.

In sum, the actor identifies with the socially objectivated typifications of conduct in actu, but re-establishes distance from them as he reflects about his conduct afterward. This distance between the actor and his action can be retained in consciousness and projected to future repetitions of the actions. In this way both acting self and acting others are apprehended not as unique individuals, but as types. By definition, these types are interchangeable. We can properly begin to speak of roles when this kind of typification occurs in the context of an objectified stock of knowledge common to a collectivity of actors. Roles are types of actors in such a context.37

The abbot had called her a sweet soul. This was true, but she was also massively irritating. She fussed over Rabalyn as if he was still three years old, and her conversation was absurdly repetitive. Every time he left the little cottage she would ask: ‘Are you going to be warm enough?’ If he voiced any concerns about life, schooling or future plans, she would say: ‘I don’t know about that. It’s enough to have food on the table today.’ Her days were spent cleaning other people’s sheets and clothes. In the evenings she would unravel discarded woollen garments and create balls of faded wool. Then she would knit scores of squares, which would later be fashioned into blankets. Some she sold. Others she gave away to the poorhouse. Aunt Athyla was never idle.

There are only two states of polarization available to electrons, so in an atom with three protons in the nucleus exchanging photons with three electrons-a condition called a lithium atom-the third electron is farther away from the nucleus than the other two (which have used up the nearest available space), and exchanges fewer photons. This causes the electron to easily break away from its own nucleus under the influence of photons from other atoms. A large number of such atoms close together easily lose their individual third electrons to form a sea of electrons swimming around from atom to atom. This sea of electrons reacts to any small electrical force (photons), generating a current of electrons-I am describing lithium metal conducting electricity. Hydrogen and helium atoms do not lose their electrons to other atoms. They are "insulators." All the atoms-more than one hundred different kinds-are made up of a certain number of protons exchanging photons with the same number of electrons. The patterns in which they gather are complicated and offer an enormous variety of properties: some are metals, some are insulators, some are gases, others are crystals; there are soft things, hard things, colored things, and transparent things-a terrific cornucopia of variety and excitement that comes from the exclusion principle and the repetition again and again and again of the three very simple actions P(A to B), E(A to B), and j. (If the electrons in the world were unpolarized, all the atoms would have very similar properties: the electrons would all cluster together, close to the nucleus of their own atom, and would not be easily attracted to other atoms to make chemical reactions.)

One of the reasons that repetition is so important lies in your teenager’s brain development. One of the frontal lobes’ executive functions includes something called prospective memory, which is the ability to hold in your mind the intention to perform a certain action at a future time—for instance, remembering to return a phone call when you get home from work. Researchers have found not only that prospective memory is very much associated with the frontal lobes but also that it continues to develop and become more efficient specifically between the ages of six and ten, and then again in the twenties. Between the ages of ten and fourteen, however, studies reveal no significant improvement. It’s as if that part of the brain—the ability to remember to do something—is simply not keeping up with the rest of a teenager’s growth and development. The parietal lobes,

The American novel claims to find its unity in reducing man either to elementals or to his external reactions and to his behavior. It does not choose feelings or passions to give a detailed description of, such as we find in classic French novels. It rejects analysis and the search for a fundamental psychological motive that could explain and recapitulate the behavior of a character. This is why the unity of this novel form is only the unity of the flash of recognition. Its technique consists in describing men by their outside appearances, in their most casual actions, of reproducing, without comment, everything they say down to their repetitions, and finally by acting as if men were entirely defined by their daily automatisms. On this mechanical level men, in fact, seem exactly alike, which explains this peculiar universe in which all the characters appear interchangeable, even down to their physical peculiarities. This technique is called realistic only owing to a misapprehension. In addition to the fact that realism in art is, as we shall see, an incomprehensible idea, it is perfectly obvious that this fictitious world is not attempting a reproduction, pure and simple, of reality, but the most arbitrary form of stylization. It is born of a mutilation, and of a voluntary mutilation, performed on reality. The unity thus obtained is a degraded unity, a leveling off of human beings and of the world. It would seem that for these writers it is the inner life that deprives human actions of unity and that tears people away from one another. This is a partially legitimate suspicion. But rebellion, which is one of the sources of the art of fiction, can find satisfaction only in constructing unity on the basis of affirming this interior reality and not of denying it. To deny it totally is to refer oneself to an imaginary man.

The Thinker Is the Thought Is it not necessary to understand the thinker, the doer, the actor, since his thought, his deed, his action cannot be separated from him? The thinker is the thought, the doer is the deed, the actor is the action. In his thought the thinker is revealed. The thinker through his actions creates his own misery, his ignorance, his strife. The painter paints this picture of passing happiness, of sorrow, of confusion. Why does he produce this painful picture? Surely, this is the problem that must be studied, understood and dissolved. Why does the thinker think his thoughts, from which flow all his actions? This is the rock wall against which you have been battering your head, is it not? If the thinker can transcend himself, then all conflict will cease: and to transcend he must know himself. What is known and understood, what is fulfilled and completed does not repeat itself. It is repetition that gives continuity to the thinker.

The White Prophet's premise seems simple. He wished to set the world in a different path than the one it had rolled on through so many circuits of time. According to him, time always repeats itself, and in every repetition, people make most of the same foolish mistakes they've always made. They live from day to day, giving in to appetites and desires, convinced that what they do does not matter in the larger scheme of things. According to the White Prophet, nothing could be further from the truth. Every small, unselfish action nudges the world into a better path. An accumulation of small acts can change the world. The fate of the world can pivot on one man's death. Or turn a different way because of his survival. And who was I to the White Prophet? I was his Catalyst. The Changer. I was the stone he would set to bump time's wheels out of its rut. A small pebble can turn a wheel out of its path, he told me, but warned me that it was seldom a pleasant experience for the pebble.

Sure, spontaneity seems like a good trait, but I don't like it if it’s put into action repetitively. Sometimes things that may seem spontaneous are actually "the other person" only caring about their own schedule and not ours. The same thing goes with "indecisiveness," many say that they’re “open” to a relationship with the right person but not necessarily looking for one... Yes, some by their nature are smooth operators who know how to get what they want and get out; however, buttering me up doesn't lower my defenses. If someone tries to get into my good graces quickly so they can look for signs that I am down for a cheap hookup, I will let them think whatever they want to (that's their free choice not mine). Meanwhile, I will be analyzing and possible learning new tricks that were not familiar to me... like scientists, who amuse themselves analyzing lab rats. I am not going to sugarcoat it... After a certain age, you simply lose interest and you settle for pretending in order to be entertained.

The gesture is the incarnation of the verb, that is, an action is a thought made manifest. A small gesture betrays us, so we must polish everything, think about details, learn the technique in such a way that it becomes intuitive. Intuition has nothing to do with routine, but with a state of mind that is beyond technique. So, after much practising, we no longer think about the necessary movements, they become part of our own existence. But for this to happen, you must practise and repeat. And if that isn’t enough, you must repeat and practise. Look at the skilled farrier working steel. To the untrained eye, he is merely repeating the same hammer blows. But anyone who knows the way of the bow knows that each time he lifts the hammer and brings it down, the intensity of the blow is different. The hand repeats the same gesture, but as it approaches the metal, it understands that it must touch it with more or less force. So it is with repetition, although it may appear to be the same thing, it is always different.

It is well known that animals respond poorly to living conditions that do not stimulate them mentally or physically. Rats, mice, monkeys, and other mammals confined for long periods in laboratory cages where they have little or no opportunity to engage in such natural behaviors as foraging, hiding, nest-building, or choosing social partners develop neurotic behaviors. Termed “stereotypies,” these behaviors involve repetitive, functionless actions sometimes performed for hours on end. Rodents, for example, will dig for hours at the corners of their cages, gnaw at the bars, or perform repeated somersaults. These “behavioral stereotypies” are estimated to afflict about half of the 100 million mice currently used in laboratory tests and experiments in the United States.16 Monkeys chronically confined to the boredom, stress, and social isolation of laboratory cages perform a wide range of abnormal, disturbing behaviors such as eating or smearing their own excrement, pulling or plucking their hair, slapping themselves, and self-biting that can cause serious, even fatal injury. Severely psychotic human patients display similar behaviors. If you’ve seen the repetitive pacing of caged big cats (and many other smaller animals) at the zoo, you’ve witnessed behavioral stereotypies.

As for imagery, actions, moods, and themes, I find myself unable to separate them usefully. In a profoundly conceived, craftily written novel such as The Lord of the Rings, all these elements work together indissolubly, simultaneously. When I tried to analyse them out I just unraveled the tapestry and was left with a lot of threads, but no picture. So I settled for bunching them all together. I noted every repetition of any image, action, mood, or theme without trying to identify it as anything other than a repetition. I was working from my impression that a dark event in the story was likely to be followed by a brighter one (or vice versa); that when the characters had exerted terrible effort, they then got to have a rest; that each action brought a reaction, never predictable in nature, because Tolkien’s imagination is inexhaustible, but more or less predictable in kind, like day following night, and winter after fall. This “trochaic” alternation of stress and relief is of course a basic device of narrative, from folktales to War and Peace; but Tolkien’s reliance on it is striking. It is one of the things that make his narrative technique unusual for the mid–twentieth century. Unrelieved psychological or emotional stress or tension, and a narrative pace racing without a break from start to climax, characterise much of the fiction of the time. To readers with such expectations, Tolkien’s plodding stress/relief pattern seemed and seems simplistic, primitive. To others it may seem a remarkably simple, subtle technique of keeping the reader going on a long and ceaselessly rewarding journey.

When you contribute to a safer world for the truth, contribute to help stop violence and help end impunity: be vigilant, be alert, stay safe, protect your emotions and health from aggressive troublemakers and manipulators, and have a strong, diplomatic, clear and firm boundaries. Be honest, be factual, and have an indestructible firm coping mechanism ways while you could experience waves of digital aggression as they would like to silence you, discredit you, and they try to ruin your integrity, persona, reputation and credibility. The deceptive, evil manipulators plant lies and create intrigues, polemics mongering, gossip-mongering, and calumny committed by abusive political harridans, bitches and assholes who can shame you privately and publicly. Group cyber lynching, group cyberbullying, defamatory libellous slander is committed by these cyber aggressors who are also financial-political abusive parasites, pathological liar cyberbullies toxic manipulators, and repetitive abusers. Usually when the stakes are high, these manipulative, deceptive, dishonest, unscrupulous aggressive and vindictive, abusive toxic people would resort to any forms of aggression/abuse: digital or cyber aggression, verbal abuse, emotional abuse, and psychological abuse, financial/economic abuse, and/or physical aggression. When a group of habitual, deceptive, toxic netizens, digital aggressors send you threats, disturb your family member with their concocted destructive lies, and they took hold a copy of your passport or ID - change it immediately. Document the threats, the libellous slander, done by these aggressive and abusive people who took advantage of you, used you, and abused you, and do not hesitate to report them to the right authorities. You have to learn how to handle these scammers, habitual offensive abusive offenders/perpetrators, manipulators, bullies, digital aggressors/aggression, cyber lynchers, coward, pathological liars, opportunistic users, economic/financial abusers, emotional, psychological and verbal abusers, and repetitive abusers without breaking the law. Even if they dehumanised you, shamed you and abused you for several years, do not and never dehumanise them. Always remember the three Rs of life: 1. Respect for self 2. Respect for others 3. Responsibility for all your actions ~ Angelica Hopes, an excerpt from The S. Trilogy

First came the flower girls, pretty little lasses in summery frocks, skipping down the aisle, tossing handfuls of petals and, in one case, the basket when it was empty. Next came the bridesmaids, Luna, strutting in her gown and heels, a challenging dare in her eyes that begged someone to make a remark about the girly getup she was forced to wear. Next came Reba and Zena, giggling and prancing, loving the attention. This time, Leo wasn’t thrown by Teena’s appearance, nor was he fooled. How could he have mistaken her for his Vex? While similar outwardly, Meena’s twin lacked the same confident grin, and the way she moved, with a delicate grace, did not resemble his bold woman at all. How unlike they seemed. Until Teena tripped, flailed her arms, and took out part of a row before she could recover! Yup, they were sisters all right. With a heavy sigh, and pink cheeks, Teena managed to walk the rest of the red carpet, high heels in hand— one of which seemed short a heel. With all the wedding party more or less safely arrived, there was only one person of import left. However, she didn’t walk alone. Despite his qualms, which Leo heard over the keg they’d shared the previous night, Peter appeared ready to give his daughter away. Ready, though, didn’t mean he looked happy about it. The seams of the suit his soon-to-be father-in-law wore strained, the rented tux not the best fit, but Leo doubted that was why he looked less than pleased. Leo figured there were two reasons for Peter’s grumpy countenance. The first was the fact that he had to give his little girl away. The second probably had to do with the snickers and the repetition of a certain rumor, “I hear he lost an arm-wrestling bet and had to wear a tie.” For those curious, Leo had won that wager, and thus did his new father-in-law wear the, “gods-damned-noose” around his neck. However, who cared about that sore loser when upon his arm rested a vision of beauty. Meena’s long hair tumbled in golden waves over her shoulders, the ends curled into fat ringlets that tickled her cleavage. At her temples, ivory combs swept the sides up and away, revealing the creamy line of her neck. The strapless gown made her appear as a goddess. The bust, tight and low cut, displayed her fantastic breasts so well that Leo found himself growling. He didn’t like the appreciative eyes in the crowd. Yet, at the same time, he felt a certain pride. His bride was beautiful, and it was only right she be admired. From her impressive breasts, the gown cinched in before flaring out. The filmy white fabric of the skirt billowed as she walked. He noted she wore flats. Reba’s suggestion so she wouldn’t get a heel stuck. Her gown didn’t quite touch the ground. Zena’s idea to ensure she wouldn’t trip on the hem. They’d taken all kinds of precautions to ensure her the smoothest chance of success. She might lack the feline grace of other ladies. She might have stumbled a time or two and been kept upright only by the smooth actions of her father, but dammit, in his eyes, she was the daintiest, most beautiful sight he’d ever seen. And she is mine.

Life, with all its surprises, is full of moments that, although predictable, keep surprising us. Every sensation, although already written, makes us feel each moment uniquely. And yet, we think about the future and the past, while insisting in forgetting the present. All memories and imaginations replace love with the feeling of sadness, a sadness built upon repetitions that match the undesired future and past. To lose is always harder than to forget, but to feel what can’t be changed is harder than losing it. It is hard to know without the capacity for creating, to see without the potential to predict, and to pay for what we know and see without any positive outcome at sight. But that is the life of many, a life that in their despair, is called real, as real as their self-destruction within it; for such is the consequence of venerating ignorance while in huger for reason. Many so live in evil, destroying the good that comes to them, emptying their soul in the process, and alchemically merging with the physical world, while disappearing in it; for such is life claiming their soul before claiming their body. Evil consumes the soul just as Earth consumes the body. To do evil is to commit suicide before death presents itself; and the endless nightmares of such creatures are merely manifestations of the bridge they’ve been building for themselves, between their illusions inside the material world and their fate within the spiritual world; for such is the state of slavery of the ignorant, dead in spirit and active in body but without any achievements in life; and yet, if the end of the illusion came, the root of all truth would merely expand itself furthermore, for one cannot come to itself before being with everything else; one cannot live without first experiencing the death of itself; for all that comes from the spirit has once occupied the place of many egos, just as the state of being comes from the activity of manifesting conscience in many things, many lives, many perspectives; for one is all, but all cannot come into one, not until each one of that all is present in its fullness as one. And so, we could very well say that the expansion of one is the direction towards the truth, while the retrocession in being one is the direction towards the lie. And since all lies exist within the truth, we can also say that self-destruction, or evilness, is nothing more than the process of delaying the inevitably of life, to expand into thousands of years what could be achieved in one second. But wouldn’t that be expectable from one that fears life while wanting to experience it to its fullness? Such person is merely reducing the level in which he can live, even when, but mainly while, reducing himself in front of his own existence, including when diminishing himself before life. And that’s why the end of all things will always reveal the beginning of them, for such end is merely a delaying of what already was and should keep on being. It is the need to delay being that expands the being beyond itself, only and merely to simply bring it back to itself at the end. That is all for now, and the now in that all; for life is no more than an eternal present, redistributing its colors to create a big picture, one in which the vision shows the first spot in which all began. And that is enlightenment, as much as it is forgiveness, as much as it is sadness and joy, regret and responsibility, love and hate, emotions and emotionless, action and non-action, the one and the nothingness manifesting themselves at the exact same time and in the same place, allowing us the illusion of time and distance when, deeply within, we know they’re not real. But what is real? That is the journey of life; for one cannot say that there are different perspectives, but merely different states of conscience. In a perfect world, there is but one conscience.

The light which could dispel this darkness and give liberation from suffering was proclaimed by Gotama Buddha as the knowledge of the Four Noble Truths: The pain of embodied existence, caused by constantly recurring births and deaths. The cause of these sufferings lies in ignorance, in the thirst for self-gratification through earthly possessions which drag after them the perpetual repetition of imperfect existence. The cessation of sufferings lies in the attainment of a state of enlightened all-inclusiveness, thus creating the possibility of conscious interception of the circle of earthly existence. The path to cessation of these pains consists in gradual strengthening of the elements necessary to be perfected for the annihilation of the causes of earthly existence and for approaching the great truth. The path to this truth was divided by Gotama into eight parts: Right understanding (that which concerns the law of causes). Right thinking. Right speech. Right action. Right living. Right labor. Right vigilance and self-discipline. Right concentration.

What this means in terms of church worshippers is that, in learning to acknowledge and prioritize them in their individuality, too much has been lost of that group identity which Paul recognized as the body of Christ – the ultimate image of individuality-in-plurality. Church worship is not about – or at least not only about – individual Christians and their spontaneous overflows of powerful spiritual feeling. It has an indissolubly corporate aspect; and there have to be physical ways of expressing that in-corporation (or ‘em-bodyment’) not only in corporate singing, but in corporate action, speaking and listening too. And that kind of corporate action depends absolutely on repetition.

Here is a most significant fact-the subconscious mind takes any orders given it in a spirit of absolute FAITH, and acts upon those orders, although the orders often have to be presented over and over again, through repetition, before they are interpreted by the subconscious mind. Following the preceding statement, consider the possibility of playing a perfectly legitimate "trick" on your subconscious mind, by making it believe, because you believe it, that you must have the amount of money you are visualizing, that this money is already awaiting your claim, that the subconscious mind MUST hand over to you practical plans for acquiring the money which is yours. Hand over the thought suggested in the preceding paragraph to your IMAGINATION, and see what your imagination can, or will do, to create practical plans for the accumulation of money through transmutation of your desire. DO NOT WAIT for a definite plan, through which you intend to exchange services or merchandise in return for the money you are visualizing, but begin at once to see yourself in possession of the money, DEMANDING and EXPECTING meanwhile, that your subconscious mind will hand over the plan, or plans you need. Be on the alert for these plans, and when they appear, put them into ACTION IMMEDIATELY. When the plans appear, they will probably "flash" into your mind through the sixth sense, in the form of an "inspiration." This inspiration may be considered a direct "telegram," or message from Infinite Intelligence. Treat it with respect, and act upon it as soon as you receive it. Failure to do this will be FATAL to your success. In the fourth of the six steps, you were instructed to "Create a definite plan for carrying out your desire, and begin at once to put this plan into action." You should follow this instruction in the manner described in the preceding paragraph. Do not trust to your "reason when creating your plan for accumulating money through the transmutation of desire. Your reason is faulty. Moreover, your reasoning faculty maybe lazy, and, if you depend entirely upon it to serve you, it may disappoint you.

The practice of self-observation consists of putting your attention on your thoughts, feelings, and actions in the present moment and bringing your focus back over and over again from wherever it inevitably wanders. Studying your own thinking, feeling, or doing in the present moment without judgment becomes your chosen “object of attention,” rather than allowing your mind to continue being preoccupied with its usual reactive, habitual patterns. This mindfulness activity is an exercise in becoming more conscious to what is going on inside you and remembering to be more purposeful in tuning in to yourself more often. As with repetition in physical exercise, the “attentional muscle” strengthens through a consistent effort to notice where your attention goes and then shift it back to a focus you have chosen consciously.

Who is going to save our Church?” asked Archbishop Sheen. “Do not look to the priests. Do not look to the bishops. It’s up to you, the laity, to remind our priests to be priests and our bishops to be bishops.” If the dismal summer of 2018 is to produce any good result, it will be by underlining that message. The loyal Catholic laity, stirred by anger into action, will demand an end to the corruption of the Church and a full return to her evangelical purpose. At the turn of the seventh century, Pope Gregory the Great spoke in a homily about a failing of bishops that “discourages me greatly.” Accusing himself of the same weakness that he saw among his brother bishops, he said, “We abandon the ministry of preaching and, in my opinion, are called bishops to our detriment, for we retain the honorable office but fail to practice the virtues proper to it. Those who have been entrusted to us abandon God, and we are silent. They fall into sin, and we do not extend a hand of rebuke. … We are wrapped up in worldly concerns, and the more we devote ourselves to external things, the more insensitive we become in spirit.” The mistaken belief that bishops always have the power to speak on behalf of “the Church” plays into the popular misconception that bishops could, if they wished, change unpopular Catholic doctrines. The perception of the Church as a multinational corporation, with bishops (and ultimately the pope) wielding executive control, encourages secular critics to argue that the hierarchy should tailor dogmas to match popular styles. Even the notion that doctrines should be established by public opinion reflects the clericalist mentality. It derives from the assumption that the Church is our possession, operating under our guidance. The truth, which bears constant repetition

This essentially is the law of karma. The word karma literally translates as “seeds of action.” Each time we carry out a thought or action, it leaves a residue or trace. Every causal condition is an effect of a prior condition but in turn leaves a seed for further causation. Once seeds are planted and nurtured through repetitive reactive cycles, the associations strengthen each time they are practiced or rehearsed. The moral or message is “Be careful what you think.” However, since we really don’t control what we think. So perhaps the better lesson may be, “Pay attention to what you think.

Everywhere the man who alters things begins by liking things. And the real explanation of this success of the optimistic reformer, of this failure of the pessimistic reformer, is, after all, an explanation of sufficient simplicity. It is because the optimist can look at wrong not only with indignation, but with a startled indignation. When the pessimist looks at any infamy, it is to him, after all, only a repetition of the infamy of existence. The Court of Chancery is indefensible—like mankind. The Inquisition is abominable—like the universe. But the optimist sees injustice as something discordant and unexpected, and it stings him into action. The pessimist can be enraged at wrong; but only the optimist can be surprised at it.

Relevance, Clarity, and Accuracy “Relevance” and “accuracy” refer to how well your ad copy matches what’s on your landing page. “Clarity” covers a wider variety of sins you’ll need to avoid, including:          Missing lines of text          Excessive spacing          “Extremely bad grammar” (This is Google’s exact wording, implying that they’ll allow a modicum of imperfect grammar.)          Generic call-to-action phrases (such as “click here” or “+1”).          Using characters for anything other than their intended or usual meaning. For example, the greater-than “>” symbol is fine if you’re using it to indicate that something actually is greater than something else. But you can’t use it as an arrow.          Words in all-capitals          Bad spelling          Repetition. For example, “Buy! Buy! Buy!” would be flagged as unacceptable. Follow the above guidelines when you build your ads and you’ll be fine 99 percent of the time. Still, be sure and visit the AdWords Policy Center page and review their directions. SYSTEMATICALLY

Another aspect of yoga has to do with our actions. Yoga therefore also means acting in such a way that all of our attention is directed toward the activity in which we are currently engaged. Suppose for example that while I am writing, one part of my mind is thinking about what I want to say while another part is thinking about something entirely different. The more I am focused on my writing, the greater my attentiveness to my action in this moment. The exact opposite might also occur: I might begin writing with great attention, but as I continue to write my attention begins to waver. I might begin to think about the plans I have for the day tomorrow, or what is cooking for dinner. It then appears as if I am acting with attentiveness, but really I am paying little attention to the task at hand. I am functioning, but I am not present. Yoga attempts to create a state in which we are always present—really present—in every action, in every moment. The advantage of attentiveness is that we perform each task better and at the same time are conscious of our actions. The possibility of making mistakes becomes correspondingly smaller the more our attention develops. When we are attentive to our actions we are not prisoners to our habits; we do not need to do something today simply because we did it yesterday. Instead there is the possibility of considering our actions fresh and so avoiding thoughtless repetition. Another

Television's ability to evoke the fear response is especially significant because Americans spend so much of their lives watching TV. An important explanation for why we spend so much time motionless in front of the screen is that television constantly triggers the "orienting response" in our brains. As I noted in the introduction, the purpose of the orienting response is to immediately establish in the present moment whether or not fear is appropriate by determining whether or not the sudden movement that has attracted attention is evidence of a legitimate threat. (The orienting response also serves to immediately focus attention on potential prey or on individuals of the opposite sex). When there is a sudden movement in our field of vision, somewhere deep below the conscious brain a message is sent: LOOK! So we do. When our ancestors saw the leaves move, their emotional response was different from and more subtle than fear. The response might be described as "Red Alert! Pay attention!". Now, television commercials and many action sequences on television routinely activate that orienting reflex once per second. And since we in this country, on average, watch television more than four and a half hours per day, those circuits of the brain are constantly being activated. The constant and repetitive triggering of the orienting response induces a quasi-hypnotic state. It partially immobilizes viewers and creates an addiction to the constant stimulation of two areas of the brain: the amygdala and the hippocampus (part of the brain's memory and contextualizing system). It's almost as though we have a "receptor" for television in our brains.

Our mind determines our actions. The more we fear failure, the greater the chances of failure. I realise my mistake. The repetitive statements about my intense dislike of hills have actually fuelled my negativity.

Life, with all its surprises, is full of moments that, although predictable, keep surprising us. Every sensation, although already written, makes us feel each moment uniquely. And yet, we think about the future and the past, while insisting in forgetting the present. All memories and imaginations replace love with the feeling of sadness, a sadness built upon repetitions that match the undesired future and past. To lose is always harder than to forget, but to feel what can’t be changed is harder than losing it. It is hard to know without the capacity for creating, to see without the potential to predict, and to pay for what we know and see without any positive outcome at sight. But that is the life of many, a life that in their despair, is called real, as real as their self-destruction within it; for such is the consequence of venerating ignorance while in huger for reason. Many so live in evil, destroying the good that comes to them, emptying their soul in the process, and alchemically merging with the physical world, while disappearing in it; for such is life claiming their soul before claiming their body. Evil consumes the soul just as Earth consumes the body. To do evil is to commit suicide before death presents itself; and the endless nightmares of such creatures are merely manifestations of the bridge they’ve been building for themselves, between their illusions inside the material world and their fate within the spiritual world; for such is the state of slavery of the ignorant, dead in spirit and active in body but without any achievements in life; and yet, if the end of the illusion came, the root of all truth would merely expand itself furthermore, for one cannot come to itself before being with everything else; one cannot live without first experiencing the death of itself; for all that comes from the spirit has once occupied the place of many egos, just as the the state of being comes from the activity of manifesting conscience in many things, many lives, many perspectives; for one is all, but all cannot come into one, not until each one of that all is present in its fullness as one. And so, we could very well say that the expansion of one is the direction towards the truth, while the retrocession in being one is the direction towards the lie. And since all lies exist within the truth, we can also say that self-destruction, or evilness, is nothing more than the process of delaying the inevitably of life, to expand into thousands of years what could be achieved in one second. But wouldn’t that be expectable from one that fears life while wanting to experience it to its fulness? Such person is merely reducing the level in which he can live, even when, but mainly while, reducing himself in front of his own existence, including when diminishing himself before life. And that’s why the end of all things will always reveal the beginning of them, for such end is merely a delaying of what already was and should kept on being. It is the need to delay being that expands the being beyond itself, only and merely to simply bring it back to itself at the end. That is all for now, and the now in that all; for life is not more than an eternal present, redistributing its colors to create a big picture, one in which the vision shows the first spot in which all began. And that is enlightenment, as much as it is forgiveness, as much as it is sadness and joy, regret and responsibility, love and hate, emotions and emotionless, action and non-action, the one and the nothingness manifesting themselves at the exact same time and in the same place, allowing us the illusion of time and distance when, deeply within, we know they’re not real. But what is real? That is the journey of life; for one cannot say that there are different perspectives, but merely different states of conscience. In a perfect world, there is but one conscience.

Repetition of corresponding actions is necessary to develop

The only way out of your repetitive struggle is to accurately name your patterns of interaction, to catch sight of them as they unfold, to be aware of the meaning you make of each other’s actions and reactions, to recognize the binds you’ve set up for yourselves and the dilemmas you face—to see that you’re locked into your frustrating, repetitive behaviors because the dilemmas you’re trying to resolve with your partner are really ones you need to resolve yourself.

Inventions cast moral shadows, she well knew, better than most, in fact. But…could simple convenience prove so perniciously evil? The action of doing things, laborious things, repetitive things, such actions invited ritual, and with ritual came meaning that expanded beyond the accomplishment of the deed itself. From such ritual self-identity emerged, and with it self-worth. Even so, to make life easier must possess some inherent value, mustn’t it?

Inventions cast moral shadows, she well knew, better than most, in fact. But... could simple convenience prove so perniciously evil? The action of doing things, laborious things, repetitive things, such actions invited ritual, and with ritual came meaning that expanded beyond the accomplishment of the deed itself. From such ritual self-identity emerged, and with it self-worth. Even so, to make life easier must possess some inherent value, mustn't it? Easier. Nothing earned, the language of recompense fading away until as lost as that ancient tribe's cherished tongue. Worth dimished, value transformed into arbitrariness, oh gods below, and I was so bold as to speak of freedom! She kicked her horse forward until she came alongside the Toblakai. "But is that all? Karsa Orlong! I ask you, is that all?" "Among my people," he said after a moment, "the day is filled, as is the night." "With what? Weaving baskets, trapping fish, sharpening swords, training horses, cooking, eating, sewing, fucking—" "Telling stories, mocking fools who do and say foolish things, yes, all that. You must have visited there, then?" "I have not." A faint smile, then gone. "There are things to do. And, always, witch, ways of cheating them. But no-one truly in their lives is naïve." "Truly in their lives?" "Exulting in the moment, witch, does not require wild dancing." "And so, without those rituals..." "The young warriors go looking for war.

A mantra is defined as an expression of syllables, words, and sentences spoken in the form of ongoing repetition, in the belief that this action releases spiritual powers. Apparently, the source of the mantras was Hinduism and was originally made in the Sanskrit language.

All rituals are grounded in repetition and rigidly fixed action sequences.17 But they differ from habits in one important way. Rituals lack a direct, immediate reward. Instead, we have to invent a meaning and impose it on them. We lift our glasses to toast, blow out candles on a birthday cake, and wear caps and gowns at graduation. The act of standing silently for a song, singing while candles burn, or wearing a ceremonial costume acts as feedback, reinforcing our belief that something meaningful is taking place—an act of respect for our country, a celebration of another year, or an educational accomplishment.

I became aware that I was repeating certain actions: checking that doors were locked, cookers were turned off, basins and toilet bowls were clean. Connected with these things were strange, repetitive rituals:

Humans are obsessed with ceremony. In some cases, this fixation can even become pathological. Obsessive-Compulsive-Disorder (OCD) is a condition characterized by intrusive thoughts and fears and the urge to perform highly ritualized actions in order to alleviate those worries. These actions have some of the core attributes of cultural rituals: they are characterized by rigidity, repetition and redundancy, and they have no obvious purpose. Nonetheless, those who suffer from OCD feel the compulsion to perform them and become intensely anxious if they are unable to do so.

Rituals are highly structured. They require rigidity (they must always be performed the –correct- way), repetition (the same actions performed again and again) and redundancy (they can go on for a long time). In other words, they are predictable. This predictability imposes order on the chaos of everyday life, which provides us with a sense of control over uncontrollable situations.

19. Judicial Opinions. In disposing of controverted cases, a judge should indicate the reasons for his action in an opinion showing that he has not disregarded or overlooked serious arguments of counsel. He thus shows his full understanding of the case, avoids the suspicion of arbitrary conclusion, promotes confidence in his intellectual integrity and may contribute useful precedent to the growth of the law. It is desirable that Courts of Appeals in reversing cases and granting new trials should so indicate their views on questions of law argued before them and necessarily arising in the controversy that upon the new trial counsel may be aided to avoid the repetition of erroneous positions of law and shall not be left in doubt by the failure of the court to decide such questions.

One thing leads to another in this world, Flamen, and we human beings get dragged along like—like dead leaves spinning in the wake of a skimmer. Diablo was saying a while back how you fine down your principles so that a machine can handle them, and pretty soon the person using the machine comes to imagine that this is how it’s always been— there never was a subtler way of thinking. That’s some of where it’s at, but it’s not all by any means. Take the fine expensive home you live in, with its automatic defenses and its mines sown under the lawn like daffodil-bulbs. You shut yourself up behind armor-plate, you shut your mind too. You advertise Guardian traps on your show, don’t you—those steel bands spiked like an Iron Maiden? What’s the mentality of someone who’s prepared to come home from visiting neighbors and find a corpse hung up in the doorway? I say he’s already insane when he commits himself to that course of action, and you don’t have to wait for him to lose his marbles under an overdose of Ladromide before he stops thinking as a responsible mature person ought to! And what’s the reason that’s advanced for acting this way?” He rounded on Reedeth. “You know! You probably have it dinned into you a dozen times a day at your work! ‘Be an individual!’” Conroy contrived to make the slogan sound obscene. “And what’s this been twisted into? The biggest Big Lie in history! It’s no use making your life so private you refuse to learn from other people’s experience—you just get stuck in a groove of mistakes you need never have made. We have more knowledge available at the turn of a switch than ever before, we can bring any part of the world into our own homes, and what do we do with it? Half the time we advertise goods people can’t afford, and anyhow they’ve got the color and hold controls adrift because the pretty patterns are fun to look at when you’ve bolted and barred your mind with drugs. Split! Divide! Separate! Shut your eyes and maybe it’ll go away! “We mine our gardens, we close our frontiers, we barricade our cities with Macnamara lines to shut off black from white, we divide, divide, divide!” A stamp emphasized each repetition of the word. “It gets into our families, goddamn it, it gets into our very love-making! Christ, do you know I had a girl student last year who thought she was having an affair with a boy back home and all they’d ever done was sit in front of the comweb and masturbate at each other? Twenty miles apart! They’d never even kissed! We’re going insane, our whole blasted species—we’re heading for screaming ochlophobia! Another couple of generations and husbands will be afraid to be alone in the same room with their wives, mothers will be afraid of their babies, if there are any babies!

Understanding a character's fears is a critical part of understanding his/her psyche. The fears create desires, and the desires precipitate actions. These repetitive actions and predictable responses are the building blocks of great cinematic characters.

He proposed that, apart from and even surpassing the rule that we are governed in our actions by pleasure, there is a parallel urge to dispel life energy and thus tension—and that this drive can be found at the root of war neuroses and the neurotic’s compulsion to repeat unpleasant situations. Specifically, he called this a “death drive,” or thanatos. Thus, beyond pleasure lay the even more extreme reward of oblivion.13 Although intriguing, Freud’s idea of an instinctive urge toward negation or annihilation seemed paradoxical, and never really caught on … except as it was reformulated by the French psychoanalyst Jacques Lacan in the late 1950s. Lacan’s French had an advantage that Freud’s German lacked, specifically the word jouissance, meaning painful pleasure or pleasurable pain—literally something “beyond pleasure” that takes over and drives a neurotic or someone who has been traumatized. The simplistic examples commonly given of jouissance include an orgasm so extreme that it causes agony, or the erotic pleasures of sadomasochistic acts. But a better analogy would be addiction, the compulsion to repeat an act (taking a drug, for instance) that cannot be resisted yet no longer gives much pleasure because it is more about the temporary dissipation or release of unpleasure.14 There is no equivalent word in English either. In reference to Lacan, jouissance is usually translated as “enjoyment,” but it needs to be understood that there may be something deeply ambivalent or even repellent about this particular kind of enjoyment. It is an enjoyment we do not want, a weird mix of excitement and pain, reward and regret. The concept of jouissance, as the underlying energy driving human compulsions, including pathological compulsions and obsessions treated in psychotherapy, became so central for Lacan that late in his career he made the provocative statement that jouissance is the “only substance” psychoanalysis deals with.15 Lacan might better have said “force” and not substance. Later Lacanian thinkers have likened jouissance to the warping of space in a gravitational field. The contradiction between conscious aversion and unconscious reward bends our symbolic-imaginary spacetime, causing the strange tail-chasing, repetitive “orbiting” behavior of all neuroses and obsessional behavior, and on some level all behavior.

Bad eating habits are just ideas that have become fixed in your mind. Our minds naturally create habits to simplify ordinary choices or repetitive actions.

Instead of the act of killing, the Law emphasizes two other parts of the ritual: burning the animal’s flesh and applying its blood to some part of the sanctuary.30 These actions could only be performed by priests—a restriction emphasized by Leviticus’s punctilious repetition of the phrase “the priests, the sons of Aaron.” Moreover, they could only be performed in particularly holy places: the flesh was burned on the bronze altar, and the blood was poured or daubed either there or within the sanctuary itself. Being performed by holy persons in holy places, these actions were marked as especially holy—the pinnacle of the ritual.

All of these old agreements which rule our dream of life are the result of repeating them over and over again. Therefore, to adopt The Four Agreements, you need to put repetition in action. Practicing the new agreements in your life is how your best becomes better. Repetition makes the master.

....survivors "are continuing the action, or rather the attempt at action, which began when the [traumatizing event] happened; and they exhaust themselves in these everlasting recommencements....the [trauma survivor] remains confronted by a difficult situation in which he has not been able to play a satisfactory part, one to which his adaptation has been imperfect, so that he continues to make efforts at adaptation. the repetition of this situation, these continuous efforts, give rise to fatigue....

....survivors "are continuing the action, or rather the attempt at action, which began when the [traumatizing event] happened; and they exhaust themselves in these everlasting recommencements....the [trauma survivor] remains confronted by a difficult situation in which he has not been able to play a satisfactory part, one to which his adaptation has been imperfect, so that he continues to make efforts at adaptation. the repetition of this situation, these continuous efforts, give rise to fatigue...." (1919/1925, P. 663)

Throughout this period, all my thoughts and all my actions involved the repetition of history. I wanted to turn the present back into the past, opening on to happiness.

New ideas become habits through conscious repetition of thoughts, words, and actions.

God speaks to men through his servants, giving cautions and warnings, and rebuking sin. He gives to each an opportunity to correct his errors before they become fixed in the character; but if one refuses to be corrected, divine power does not interpose to counteract the tendency of his own action. He finds it more easy to repeat the same course. He is hardening the heart against the influence of the Holy Spirit. A further rejection of light places him where a far stronger influence will be ineffectual to make an abiding impression. he who has once yielded to temptation will yield more readily the second time. Every repetition of the sin lessens his power of resistance, blinds his eyes, and stifles conviction. Every seed of indulgence sown will bear fruit. God works no miracle to prevent the harvest. “Whatsoever a man soweth, that shall he also reap.” Galatians 6:7. He who manifests an infidel hardihood, a stolid indifference to divine truth, is but reaping the harvest of [269] that which he has himself sown. It is thus that multitudes come to listen with stoical indifference to the truths that once stirred their very souls. They sowed neglect and resistance to the truth, and such is the harvest which they reap.

Tiger, what are you doing out here hitting balls at three a.m.?” “It doesn’t rain very often in Northern California,” replied the kid who went on to become one of the most successful golfers in history. “It’s the only chance I have to practice hitting in the rain.” You might expect this kind of diligence from the best athlete in his field. What is fascinating is how narrow the exercise’s scope was. He wasn’t practicing putting or hitting from a sand bunker. He spent four hours standing in the rain, hitting the same shot from the same spot, pursuing perfection in an intensely specific skill. It turns out that’s the best way to learn. K. Anders Ericsson, a professor of psychology at Florida State University, has studied the acquisition of expert-level skill for decades. The conventional wisdom is that it takes ten thousand hours of effort to become an expert. Ericsson instead found that it’s not about how much time you spend learning, but rather how you spend that time. He finds evidence that people who attain mastery of a field, whether they are violinists, surgeons, athletes,144 or even spelling bee champions,145approach learning in a different way from the rest of us. They shard their activities into tiny actions, like hitting the same golf shot in the rain for hours, and repeat them relentlessly. Each time, they observe what happens, make minor—almost imperceptible—adjustments, and improve. Ericsson refers to this as deliberate practice: intentional repetitions of similar, small tasks with immediate feedback, correction, and experimentation.

Becoming aware of these habits and understanding the importance of this agreement is the first step. But understanding its importance is not enough. Information or an idea is merely the seed in your mind. What will really make the difference is action. Taking the action over and over again strengthens your will, nurtures the seed, and establishes a solid foundation for the new habit to grow. After many repetitions these new agreements will become second nature, and you will see how the magic of your word transforms you from a black magician into a white magician. A

To cultivate bravery and courage, practice, practice, practice. Each time you test your bravery you grow your self-assurance and increase your comfort to a greater degree. Repetition helps build confidence and competence. You did it; now do it again!

Other problems: the repetition of some central ideas, such as the aforementioned, almost ritualized bows to the blessings of automation and the way automation frequently begins to dictate human actions and thought processes rather than the other way around. And there is what I thought might be an unnecessary overabundance of quoted sources — 375 or so footnotes for 232 pages of text. But that apparatus also demonstrates the