Simplicity Attitude Quotes

When people complain of your complexity, they fail to remember that they made fun of your simplicity.

As I began to love myself I found that anguish and emotional suffering are only warning signs that I was living against my own truth. Today, I know, this is “AUTHENTICITY”. As I began to love myself I understood how much it can offend somebody if I try to force my desires on this person, even though I knew the time was not right and the person was not ready for it, and even though this person was me. Today I call it “RESPECT”. As I began to love myself I stopped craving for a different life, and I could see that everything that surrounded me was inviting me to grow. Today I call it “MATURITY”. As I began to love myself I understood that at any circumstance, I am in the right place at the right time, and everything happens at the exactly right moment. So I could be calm. Today I call it “SELF-CONFIDENCE”. As I began to love myself I quit stealing my own time, and I stopped designing huge projects for the future. Today, I only do what brings me joy and happiness, things I love to do and that make my heart cheer, and I do them in my own way and in my own rhythm. Today I call it “SIMPLICITY”. As I began to love myself I freed myself of anything that is no good for my health – food, people, things, situations, and everything that drew me down and away from myself. At first I called this attitude a healthy egoism. Today I know it is “LOVE OF ONESELF”. As I began to love myself I quit trying to always be right, and ever since I was wrong less of the time. Today I discovered that is “MODESTY”. As I began to love myself I refused to go on living in the past and worrying about the future. Now, I only live for the moment, where everything is happening. Today I live each day, day by day, and I call it “FULFILLMENT”. As I began to love myself I recognized that my mind can disturb me and it can make me sick. But as I connected it to my heart, my mind became a valuable ally. Today I call this connection “WISDOM OF THE HEART”. We no longer need to fear arguments, confrontations or any kind of problems with ourselves or others. Even stars collide, and out of their crashing new worlds are born. Today I know “THAT IS LIFE”!

Eventually, it boils down to two choices – do I wish to experience this physical reality primarily through joy or do I want to experience it through suffering? That’s all there is to it. And since each person eventually works their way toward the realization that conscious expansion can happen through joy rather than suffering – enlightenment is a natural byproduct.

The beautiful thing about simplicity is that it is flexible, modular, cheap and light.

The more our life is permeated by God, the simpler it becomes. This simplicity is defined by the inward unity which our life assumes because we no longer seek for any but one end: God. No

Freedom from anxiety is characterized by three inner attitudes. If what we have we receive as a gift, and if what we have is to be cared for by God, and if what we have is available to others, then we will possess freedom from anxiety. This is the inward reality of simplicity. However, if what we have we believe we have gotten, and if what we have we believe we must hold onto, and if what we have is not available to others, then we will live in anxiety. Such persons will never know simplicity regardless of the outward contortions they may put themselves through in order to live “the simple life.

In the years of its rise the movement little by little brought the community's attitude toward the teacher around from respect and envy to resentment, from trust and fear to suspicion. The development seems to have been inherent; it needed no planning and had none. As the Nazi emphasis on nonintellectual virtues (patriotism, loyalty, duty, purity, labor, simplicity, "blood," "folkishness") seeped through Germany, elevating the self-esteem of the "little man," the academic profession was pushed from the very center to the very periphery of society. Germany was preparing to cut its own head off. By 1933 at least five of my ten friends (and I think six or seven) looked upon "intellectuals" as unreliable and, among those unreliables, upon the academics as the most insidiously situated.

From 1914 to 1918 a generation of German schoolboys daily experienced war as a great, thrilling, enthralling game between nations, which provided far more excitement and emotional satisfaction than anything peace could offer; and that has now become the underlying vision of Nazism. That is where it draws its allure from: its simplicity, its appeal to the imagination, and its zest for action; but also its intolerance and its cruelty towards internal opponents. Anyone who does not join in the game is regarded not as an adversary but as a spoilsport. Ultimately that is also the source of Nazism's belligerent attitude towards neighboring states. Other countries are not regarded as neighbors but must be opponents, whether they like it or not. Otherwise the match must be called off!

God’s grace is all around us if we choose to see it. Put on the glasses of gratitude, and you’ll be surprised how much your attitude is changed by a new perspective.

Use common sense; don’t magnify the importance of insignificant details; don’t worry about bygones; and keep it simple. Focus, common sense, simplicity, and attitude

once a problem is solved , its simplicity is amazing .

ten signs of humility: giving up control, vulnerability, willingness to change, obedience, patience, simplicity or detachment, a nonjudgmental attitude toward others, self-control, gentleness, and compassion for others.113

In the years of its rise the movement little by little brought the community’s attitude toward the teacher around from respect and envy to resentment, from trust and fear to suspicion. The development seems to have been inherent; it needed no planning and had none. As the Nazi emphasis on nonintellectual virtues (patriotism, loyalty, duty, purity, labor, simplicity, “blood,” “folk-ishness”) seeped through Germany, elevating the self-esteem of the “little man,” the academic profession was pushed from the very center to the very periphery of society. Germany was preparing to cut its own head off. By 1933 at least five of my ten friends (and I think six or seven) looked upon “intellectuals” as unreliable and, among these unreliables, upon the academics as the most insidiously situated.

We do not like final knowledge, because knowledge, Phaedo, has no dignity or severity: it knows, understands, forgives, without attitude; it is sympathetic to the abyss, it is the abyss. Therefore we deny it and instead seek beauty, simplicity, greatness and severity, of objectivity and form. But form and objectivity, Phaedo, lead the noble one to intoxication and desire, to horrible emotional transgressions rejected by his beautiful severity, lead to the abyss. Us poets, I say, it leads there, for we are unable to elevate ourselves, instead we can only transgress.

We do not like final knowledge, because knowledge, Phaedo, has no dignity or severity: it knows, understands, forgives, without attitude; it is sympathetic to the abyss, it is the abyss. Therefore we deny it and instead seek beauty, simplicity, greatness and severity, of objectivity and form. But form and objectivity, Phaedo, lead the noble one to intoxication and desire, to horrible emotional transgressions rejected by his beautiful severity, lead to the abyss. Us poets, I say, it leads there, for we are unable to elevate ourselves, instead we can only transgress.

When, the next morning, Tito put this determination into act he had chosen his colour in the game, and had given an inevitable bent to his wishes. He had made it impossible that he should not from henceforth desire it to be the truth that his father was dead; impossible that he should not be tempted to baseness rather than that the precise facts of his conduct should not remain for ever concealed. Under every guilty secret there is hidden a brood of guilty wishes, whose unwholesome infecting life is cherished by the darkness. The contaminating effect of deeds often lies less in the commission than in the consequent adjustment of our desires—the enlistment of our self-interest on the side of falsity; as, on the other hand, the purifying influence of public confession springs from the fact, that by it the hope in lies is for ever swept away, and the soul recovers the noble attitude of simplicity.

She sat facing the window, and he marvelled a little at the contrast between the elegant sophistication of her appearance and the enchanting simplicity of her spirit. She looked as if she should view life from the weary eminence of a throne, and she viewed it like an eager child. He was sub-consciously aware of the significance of the attitude of the inn-keeper and the waitress towards her. Chitterne, in his twenty-seven years, had entertained all kinds of women from all strata of society, and he was aware, without examining the knowledge, that the inn people accepted her as his natural companion. From all those subtle shades of manner which their kind employ to customers they used the one they would have used to Ursula. Her clothes were fashionable and well cut, of course; but clothes alone would not have produced that tribute. There was an aloofness in her beauty, a stillness, something that was almost scorn.

I cannot believe that each other reader as he opens his eyes will not see directly the images that I see, believing the author’s idea to be directly perceived by the reader, whereas it is a different idea that takes shape in his mind, with the simplicity of people who believe that it is the actual word which they have uttered that proceeds along the wires of the telephone; at the very moment in which I mean to be a reader, my mind adjusts, as its author, the attitude of those who will read my article. If M. de Guermantes did not understand some sentences which would appeal to Bloch, he might, on the other hand, be amused by some reflexion which Bloch would scorn. Thus for each part which the previous reader seemed to overlook, a fresh admirer presenting himself, the article as a whole was raised to the clouds by a swarm of readers and so prevailed over my own mistrust of myself which had no longer any need to analyse it. The truth of the matter is that the value of an article, however remarkable it may be, is like that of those passages in parliamentary reports in which the words: “Wait and see!

A coalescence of verbose convolution, veering on imperceptibility, impinges upon a plain proclamation an apparent profundity.

The many Indian religious attitudes without which the distress of India was - and is - almost insupportable. Mr. Nehru had once observed that a danger in India was was that poverty might be deified. Gandhianism had had that effect. The Mahatma's simplicity had appeared to make poverty holy, the basis of all truth, and a unique Indian possession. Indian blindess to India, with its roots in caste and religion. In their attempts to go beyond the old sentimental abstractions about the poverty of India and to come to terms with the poor, Indians have to reach outside their civilization and they are at the mercy then of every kind of imported ideas. Expense upon expense, the waste with which ignorance often burdens poverty. India by itself could not have rediscovered or assessed its past. Its past was too much with it, was still being lived out in the ritual, the laws, the magic, the complex instinctive life that muffles response and buries even the idea of inquiry. For too long, as a conquered people, Indians have been intellectual parasitic on other civilizations. To survive in subjection, they have preserved their sanctuary of the instinctive, uncreative life, converting that into a religious ideal. At a more worldly level, they have depended on others for the ideas and institutions that make a country work. It seems to be always there in India: magic, the past, the death of the intellect, spirituality annulling the civilization out of which it issues, India swallowing its own tail. The blight of caste is not only untouchability and the consequent deification in India of filth; the blight, in an India that tries to grow, is also the overall obedience it imposes, its ready-made satisfactions, the diminishing of adventurousness, the pushing away from men of individuality and the possibility of excellence.

I may not have riches but I have great life.

In this one Scripture we find the answer to how we can have an enjoyable life that is filled with good things. A good life is not one that is entirely trouble free, but it is one that can always be enjoyed because we trust God and have thoughts filled with hope and a good attitude. Romans 12:2 is a very important verse of Scripture for us to understand. The simplicity of its message is that God has a good, acceptable, and perfect plan for you and me, and the way we can experience that is not to think like the world thinks, but to be changed entirely by learning to renew our mind and think the way God thinks.

When Jesus walked among humankind there was a certain simplicity to being his disciple. Primarily it meant to go with him, in an attitude of observation, study, obedience, and imitation. There were no correspondence courses. One knew what to do and what it would cost.

The things you are certain of at age twenty-five lose a lot of luster by age forty, and even more by age fifty. As you follow God and hear from him and watch him work—and also watch him choose not to speak and act—the greater the chances that your early conception of him will be hidden in shadow. Over time, as you continue to follow God, you gain a humbler attitude about what you say about God. You also gain a desire for clarity and simplicity when you speak about God.

No spiritual exercise is such a blending of complexity and simplicity. It is the simplest form of speech that infant lips can try, yet the sublimest strains that reach the Majesty on high. It is as appropriate to the aged philosopher as to the little child. It is the ejaculation of a moment and the attitude of a lifetime. It is the expression of the rest of faith and of the fight of faith. It is an agony and an ecstasy. It is submissive and yet importunate. In the one moment it lays hold of God and binds the devil. It can be focused on a single objective and it can roam the world. It can be abject confession and rapt adoration. It invests puny man with a sort of omnipotence.2

No spiritual exercise is such a blending of complexity and simplicity. It is the simplest form of speech that infant lips can try, yet the sublimest strains that reach the Majesty on high. It is as appropriate to the aged philosopher as to the little child. It is the ejaculation of a moment and the attitude of a lifetime. It is the expression of the rest of faith and of the fight of faith. It is an agony and an ecstasy. It is submissive and yet importunate. In the one moment it lays hold of God and binds the devil. It can be focused on a single objective and it can roam the world. It can be abject confession and rapt adoration.

In California in general, and its northwest corner in particular, the central role of money in indigenous societies was combined with a cultural emphasis on thrift and simplicity, a disapproval of wasteful pleasures, and a glorification of work that – according to Goldschmidt – bore an uncanny resemblance to the Puritan attitudes described by Max Weber in his famous 1905 essay, The Protestant Ethic and the Spirit of Capitalism.

Life is simple, we complicate it by blending it with history.

Life is simple, as long as we don't complicate it.

Politeness is the most influential language, yet not many people speak it.

For, apart from the few towns and villages, life in Arabia has been so little moulded by human hands that nature in her austerity has forced man to avoid all dif fusion in behaviour and to reduce all doing dictated by his will or by outward necessity to a few, very definite, basic forms, which have remained the same for countless generations and have in time acquired the smooth sharpness of crystals: and this inherit ed simplicity of action is now apparent in the true Arab's gest ures as well as in his attitude toward life.

Break down the complex issues to find simple solutions before complex issues break you down.

There is nothing they can take away that will take away from me.

But someone may ask, is there any real reason why these sages, whether Buddhist or Stoic, should not recapture the soul of the child? One fact prevents them, according to Wust; they have broken away from the filial relationship with the Supreme Spirit, and this alone is what enables a man to have a child-like attitude towards the ultimate secret of things. This relationship is automatically destroyed by the triumph of naturalistic philosophy, which depersonalised the supreme principle of the universe: for to this view necessity can only appear as either fate or blind chance; and a man weighed down by such a burden is in no state ever to regain his vanished delight and absolute trust. He can no longer cling to the deep metaphysical optimism, wherein the primal simplicity of the creature in the morning of life joins the simplicity of the sage - better here to call him the saint - who, after journeying through experience, returns to the original point of the circle; the happy state of childhood which is almost the lost paradise of the human mind.

Being simple is the most complicated thing nowadays!” 

Responding in an open and flexible manner is the key to an increased understanding of others. Responding with the heart rather than the head is the key to love. Responding to life with a positive attitude is the key to enthusiasm and creativity. Responding with an aggressive, blaming, resentful approach induces depression and, in the final analysis, misery and self-hatred.

If you constantly over think, over-analyze, over-compensate, over-act, overdo and overstate, you will have an over-flow of useless information that will cause you to overlook the simplicity of most situations. It’s time to overhaul your attitude. From now on over-rule the urge to overextend so you can effectively overcome your challenges and live your life less overwhelmed and more OVERJOYED!

This attitude finds a late but still abundantly clear expression in the conventions of the classical court theatre, in which the actor, quite regardless of the demands of stage deception, addresses the audience directly, apostrophizes it, as it were, with every word and gesture, and not only avoids ‘turning his back’ on the audience but emphasizes by every possible means that the whole proceeding is a pure fiction, an entertainment conducted in accordance with previously agreed rules. The naturalistic theatre forms the transition to the absolute opposite of this ‘frontal’ art, namely the film, which, with its mobilization of the audience, leading them to the events instead of leading and presenting the events to them, and attempting to represent the action in such a way as to suggest that the actors have been caught red-handed, by chance and by surprise, reduces the fictions and conventions of the theatre to a minimum. With its robust illusionism, its forthright and indiscreet directness, its violent attack on the audience, it expresses a democratic conception of art, held by liberal, anti-authoritarian societies, just as clearly as the whole of the courtly and aristocratic art—by its mere emphasis of the stage, the footlights, the frame and the socle—is the unmistakable expression of a highly artificial, specially commissioned occasion, from which it is obvious that the patron is an initiated connoisseur who does not need to be deceived.

that none but husbands and wives can with any propriety be partners in the waltz.” There is something in the close approximation of persons, in the attitudes, and in the motion, which ill agrees with the delicacy of woman, should she be placed in such a situation with any other man than the most intimate connection she can have in life.

Treating things as disposable used to be an attitude associated with the rich. When Russian aristocrats hurled their wineglasses into the fireplace after drinking from them, they were flaunting their wealth. Today, though, using disposable items, or treating things as disposable, is often more economical in terms of both money and time. So while the guiding idea of living cheaply remains central to the notion of frugal simplicity, the methods of achieving this goal have to take into account changing times.

'Find out where the ball is. Go there. Hit it' "'If there is a ball there to be hit, just hit it' "Two remarkably simple and similar philosophies, reflecting an uncomplicated attitude to batting. It will probably come as no surprise that one of these quotes is attributable to the quintessential Crown Prince of Simplicity, Virender Sehwag. What is more surprising is that the other quote belongs to the actual prince of the batting art, KS Ranjitsinhji; very few traditionalists would mention Ranji and Sehwag in the same breath, yet their approach was, in this essential philosophy, the same.

Life remains beautiful when we see it as a journey. It falls apart when we treat it as a race.

Think less, laugh more.

Thoughts are inevitable. Believing them is optional.

You have the right to remain simple