Simplicity Habit Quotes

Why Not You? Today, many will awaken with a fresh sense of inspiration. Why not you? Today, many will open their eyes to the beauty that surrounds them. Why not you? Today, many will choose to leave the ghost of yesterday behind and seize the immeasurable power of today. Why not you? Today, many will break through the barriers of the past by looking at the blessings of the present. Why not you? Today, for many the burden of self doubt and insecurity will be lifted by the security and confidence of empowerment. Why not you? Today, many will rise above their believed limitations and make contact with their powerful innate strength. Why not you? Today, many will choose to live in such a manner that they will be a positive role model for their children. Why not you? Today, many will choose to free themselves from the personal imprisonment of their bad habits. Why not you? Today, many will choose to live free of conditions and rules governing their own happiness. Why not you? Today, many will find abundance in simplicity. Why not you? Today, many will be confronted by difficult moral choices and they will choose to do what is right instead of what is beneficial. Why not you? Today, many will decide to no longer sit back with a victim mentality, but to take charge of their lives and make positive changes. Why not you? Today, many will take the action necessary to make a difference. Why not you? Today, many will make the commitment to be a better mother, father, son, daughter, student, teacher, worker, boss, brother, sister, & so much more. Why not you? Today is a new day! Many will seize this day. Many will live it to the fullest. Why not you?

All of our waste which we dumped on her and which she absorbed. And all of our beauty, which was hers first and which she gave to us. All of us--all who knew her--felt so wholesome after we cleaned ourselves on her. We were so beautiful when we stood astride her ugliness. Her simplicity decorated us, her guilt sanctified us, her pain made us glow with health, her awkwardness made us think we had a sense of humor. Her inarticulateness made us believe we were eloquent. Her poverty kept us generous. Even her waking dreams we used--to silence our own nightmares. And she let us, and thereby deserved our contempt. We honed our egos on her, padded our characters with her frailty, and yawned in the fantasy of our strength. And fantasy it was, for we were not strong, only aggressive; we were not free, merely licensed; we were not compassionate, we were polite; not good, but well behaved. We courted death in order to call ourselves brave, and hid like thieves from life. We substituted good grammar for intellect; we switched habits to simulate maturity; we rearranged lies and called it truth, seeing in the new pattern of an old idea the Revelation and the Word.

Stephen Covey, in his book The 8th Habit, decribes a poll of 23,000 employees drawn from a number of companies and industries. He reports the poll's findings: * Only 37 percent said they have a clear understanding of what their organization is trying to achieve and why * Only one in five was enthusiastic about their team's and their organization's goals * Only one in five said they had a clear "line of sight" between their tasks and their team's and organization's goals * Only 15 percent felt that their organization fully enables them to execute key goals * Only 20 percent fully trusted the organization they work for Then, Covey superimposes a very human metaphor over the statistics. He says, "If, say, a soccer team had these same scores, only 4 of the 11 players on the field would know which goal is theirs. Only 2 of the 11 would care. Only 2 of the 11 would know what position they play and know exactly what they are supposed to do. And all but 2 players would, in some way, be competing against their own team members rather than the opponent.

Spiritual practice helps us settle into the utter simplicity of being ourselves. The healing that it engenders happens when we bring awareness to the places that have hardened in us through the conditioned habits of grasping, resistance, and avoidance.

So many frustrating family dynamics and workplace dramas erupt because of the misplaced belief that manipulation motivation is the key to changing behavior. But now you know that simplicity is what reliably changes behavior.

At the beginning of time, according to the great Western tradition, the Word of God transformed chaos into Being through the act of speech. It is axiomatic, within that tradition, that man and woman alike are made in the image of that God. We also transform chaos into Being, through speech. We transform the manifold possibilities of the future into the actualities of past and present. To tell the truth is to bring the most habitable reality into Being. Truth builds edifices that can stand a thousand years. Truth feeds and clothes the poor, and makes nations wealthy and safe. Truth reduces the terrible complexity of a man to the simplicity of his word, so that he can become a partner rather than an enemy. Truth makes the past truly past, and makes the best use of the future's possibilities. Truth is the ultimate, inexhaustible natural resource. It's the light in the darkness. See the truth. Tell the truth.

But a half hour or an hour of quiet, restful solitary time during the day is restorative at any age, and a habit worth cultivating.

Laugh every day for five minutes, without any reason, then repeat it for 21 days straight and it will become your habit to do.

The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity

Whin yir oan junk, aw ye worry aboot is scorin. Oaf the gear, ye worry aboot loads ay things. Nae money, cannae git pished. Goat money, drinkin too much. Cannae git a burd, nae chance ay a ride. Git a burd, too much hassle, cannae breathe withoot her gittin oan yir case. Either that. or ye blow it, and feel aw guilty. Ye worry aboot bills, food, bailiffs, these Jambo Nazi scum beatin us, aw the things that ye couldnae gie a fuck aboot whin yuv goat a real junk habit. Yuv just goat one thing tae worry aboot. The simplicity ay it aw. Ken whit ah mean?

Summer is more wooing and seductive, more versatile and human, appeals to the affections and the sentiments, and fosters inquiry and the art impulse. Winter is of a more heroic cast, and addresses the intellect. The severe studies and disciplines come easier in winter. One imposes larger tasks upon himself, and is less tolerant of his own weaknesses...The simplicity of winter has a deep moral. The return of nature, after such a career of splendor and prodigality, to habits so simple and austere, is not lost either upon the head or the heart. It is the philosopher coming back from the banquet and the wine to a cup of water and a crust of bread.

FROM my grandfather Verus I learned good morals and the government of my temper.  From the reputation and remembrance of my father, modesty and a manly character. From my mother, piety and beneficence, and abstinence, not only from evil deeds, but even from evil thoughts; and further, simplicity in my way of living, far removed from the habits of the rich. From

I love how the landscape gives the impression of vast space and intimacy at the same time: the thin brown line of a path wandering up an immense green mountainside, a plush hanging valley tucked between two steep hillsides, a village of three houses surrounded by dark forest, paddy fields flowing around an outcrop of rock, a white temple gleaming on a shadowy ridge. The human habitations nestle into the landscape; nothing is cut or cleared beyond what is requires. Nothing is bigger than necessary. Every sign of human settlement repeat the mantra of contentment: “This is just enough.

--Thing is though, Spud, whin yir intae skag, that's it. That's aw yuv goat tae worry aboot. Ken Billy, ma brar, likes? He's jist signed up tae go back intae the fuckin army. He's gaun tae fucking Belfast, the stupid cunt. Ah always knew that the fucker wis tapped. Fuckin imperialist lackey. Ken whit the daft cunt turned roond n sais tae us? He goes: Ah cannae fuckin stick civvy street. Bein in the army, it's like being a junky. The only difference is thit ye dinnae git shot at sae often bein a junky. Besides, it's usually you that does the shootin. --That, eh, likesay, seems a bit eh, fucked up like man. Ken? --Naw but, listen the now. You jist think aboot it. In the army they dae everything fir they daft cunts. Feed thum, gie the cunts cheap bevvy in scabby camp clubs tae keep thum fae gaun intae toon n lowerin the fuckin tone, upsetting the locals n that. Whin they git intae civvy street, thuv goat tae dae it aw fir thumsells. --Yeah, but likesay, it's different though, cause . . . Spud tries to cut in, but Renton is in full flight. A bottle in the face is the only thing that could shut him up at this point; even then only for a few seconds. --Uh, uh . . . wait a minute, mate. Hear us oot. Listen tae whit ah've goat tae say here . . . what the fuck wis ah sayin . . . aye! Right. Whin yir oan junk, aw ye worry aboot is scorin. Oaf the gear, ye worry aboot loads ay things. Nae money, cannae git pished. Goat money, drinkin too much. Cannae git a burd, nae chance ay a ride. Git a burd, too much hassle, cannae breathe withoot her gittin oan yir case. Either that, or ye blow it, and feel aw guilty. Ye worry aboot bills, food, bailiffs, these Jambo Nazi scum beatin us, aw the things that ye couldnae gie a fuck aboot whin yuv goat a real junk habit. Yuv just goat one thing tae worry aboot. The simplicity ay it aw. Ken whit ah mean?

simplicity is always more complicated than it appears.

Character Ethic as the foundation of success—things like integrity, humility, fidelity, temperance, courage, justice, patience, industry, simplicity, modesty, and the Golden Rule.

All of our waste which we dumped on her and which she absorbed. And all of our beauty, which was hers first and which she gave to us. All of us—all who knew her—felt so wholesome after we cleaned ourselves on her. We were so beautiful when we stood astride her ugliness. Her simplicity decorated us, her guilt sanctified us, her pain made us glow with health, her awkwardness made us think we had a sense of humor. Her inarticulateness made us believe we were eloquent. Her poverty kept us generous. Even her waking dreams we used—to silence our own nightmares. And she let us, and thereby deserved our contempt. We honed our egos on her, padded our characters with her frailty, and yawned in the fantasy of our strength. And fantasy it was, for we were not strong, only aggressive; we were not free, merely licensed; we were not compassionate, we were polite; not good, but well behaved. We courted death in order to call ourselves brave, and hid like thieves from life. We substituted good grammar for intellect; we switched habits to simulate maturity; we rearranged lies and called it truth, seeing in the new pattern of an old idea the Revelation of the Word.

From my mother,[C] piety and beneficence, and abstinence, not only from evil deeds, but even from evil thoughts; and further, simplicity in my way of living, far removed from the habits of the rich.

When you are designing a new habit, you are really designing for consistency. And for that result, you’ll find that simplicity is the key. Or as I like to teach my students: Simplicity changes behavior.

All of us - all who knew her - felt so wholesome after we cleaned ourselves on her. We were so beautiful when we stood astride her ugliness. Her simplicity decorated us, her guilt sanctified us, her pain made us glow with health, her awkwardness made us think we had a sense of humor. Her inarticulateness made us believe we were eloquent. Her poverty kept us generous. Even her waking dreams we used - to silence our own nightmares. And she let us, and thereby deserved our contempt. We honed our egos on her, padded our characters with her frailty, and yawned in the fantasy of our strength. And fantasy it was, for we were not strong, only aggressive; we were not free, merely licensed; we were not compassionate, we were polite; not good, but well behaved. We courted death in order to call ourselves brave and hid like thieves from life. We substituted good grammar for intellect; we switched habits to simulate maturity; we rearranged lies and called it truth, seeing in the new pattern of an old idea the Revelation and the Word.

The body, with its various parts, needs to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary. The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.

To tell the truth is to bring the most habitable reality into Being. Truth builds edifices that can stand a thousand years. Truth feeds and clothes the poor, and makes nations wealthy and safe. Truth reduces the terrible complexity of a man to the simplicity of his word, so that he can become a partner, rather than an enemy. Truth makes the past truly past, and makes the best use of the future’s possibilities. Truth is the ultimate, inexhaustible natural resource. It’s the light in the darkness.

What I have noticed, and what I feel compelled to mention, is that the experiential scale of parenting—anxiety versus joy—is tied to the “scale of involvement” between the spouses. In my experience, it is more commonly the case that the mother is overinvolved. What I have seen, though, is that when the father steps up, many mothers are able to take a welcome step back. These adjustments take time, as habits of work and responsibilities are ingrained, but the results are usually well worth the effort. A better balance of involvement benefits the partnership. It also simplifies parental involvement in the children’s lives, reducing anxiety as the duties and concerns of parenting are spread on a wider, stronger base.

I wished to acquire the simplicity, native feelings, and virtues of savage life; to divest myself of the factitious habits, prejudices and imperfections of civilization; … and to find, amidst the solitude and grandeur of the western wilds, more correct views of human nature and of the true interests of man. The season of snows was preferred, that I might experience the pleasure of suffering, and the novelty of danger.

As she crossed the defence team, Indrani saw Sesha sitting in a chair with his legs crossed and looking cool and composed. Mythili, who was by his side, was offering him coffee from a flask. As if they were in a cinema house waiting for the movie to resume after intermission. When everything pointed to an adverse verdict, how could he be so relaxed? He was typing something into his cell phone; perhaps tweeting. He had a massive following on Twitter. It ranged from simple appreciation for his administrative prowess to absolute fetish over everything about him—his trademark cotton pants and shirt, which had become a rage among his female fans, his Santro car, which had become a symbol of simplicity and his frugal dietary habits, which somehow raised him to a sainthood and absolved him of anything wicked. The more the mainstream media like TV and newspapers worked against him, the stronger was the support he got from his Twitter followers.

At last he went back to his old habit of spending most of his time at his office in Jesse Hall. He told himself that he should be grateful for the chance of reading on his own, free from the pressures of preparing for particular classes, free from the predetermined directions of his learning. He tried to read at random, for his own pleasure and indulgence, many of the things that he had been waiting for years to read. But his mind would not be led where he wished it to go; his attention wandered from the pages he held before him, and more and more often he found himself staring dully in front of him, at nothing; it was as if from moment to moment his mind were emptied of all it knew and as if his will were drained of its strength. He felt at times that he was a kind of vegetable, and he longed for something—even pain—to pierce him, to bring him alive. He had come to that moment in his age when there occurred to him, with increasing intensity, a question of such overwhelming simplicity that he had no means to face it. He found himself wondering if his life were worth the living; if it had ever been. It was a question, he suspected, that came to all men at one time or another; he wondered if it came to them with such impersonal force as it came to him. The question brought with it a sadness, but it was a general sadness which (he thought) had little to do with himself or with his particular fate; he was not even sure that the question sprang from the most immediate and obvious causes, from what his own life had become. It came, he believed, from the accretion of his years, from the density of accident and circumstance, and from what he had come to understand of them. He took a grim and ironic pleasure from the possibility that what little learning he had managed to acquire had led him to this knowledge: that in the long run all things, even the learning that let him know this, were futile and empty, and at last diminished into a nothingness they did not alter. Once, late, after his evening class, he returned to his office and sat at his desk, trying to read. It was winter, and a snow had fallen during the day, so that the out-of-doors was covered with a white softness.

But one of the unintended consequences of the Protestant Reformation, Taylor argues, was a disenchantment of the world. Critical of the ways such an enchanted, sacramental understanding of the world had lapsed into sheer superstition, the later Reformers emphasized the simple hearing of the Word, the message of the gospel, and the arid simplicity of Christian worship. The result was a process of excarnation—of disembodying the Christian faith, turning it into a “heady” affair that could be boiled down to a message and grasped with the mind. To use a phrase that we considered above, this was Christianity reduced to something for brains-on-a-stick. The

Sonnet of Enlightenment World is born when individual is born. Individual is born when collectivity is realized. Collectivity is realized when selfishness is erased. Selfishness is erased when love is universalized. Love is universalized when separation is destroyed. Separation is destroyed when superstition is crushed. Superstition is crushed when reason is nourished. Reason is nourished when correction is desired. Correction is desired when ignorance is recognized. Ignorance is recognized when arrogance is abolished. Arrogance is abolished when humility is fostered. Humility is fostered when simplicity is habit. Simplicity is habit when awareness awakens. Awareness awakens when expansion awakens.

Birds were made by transformation: growing feathers instead of hair, they came from harmless but light-witted men, who studied the heavens but imagined in their simplicity that the surest evidence in these matters comes through the eye. Land animals came from men who had no use for philosophy and paid no heed to the heavens because they had lost the use of the circuits in the head and followed the guidance of those parts of the soul that are in the breast. By reason of these practices they let their forelimbs and heads be drawn down to the earth by natural affinity and there supported, and their heads were lengthened out and took any sort of shape into which their circles were crushed together through inactivity. On this account their kind was born with four feet or many, heaven giving to the more witless the greater number of points to support, that they might be all the more drawn earthward. The most senseless, whose whole bodies were stretched at length upon the earth, since they had no further need of feet, the gods made footless, crawling over the ground. The fourth sort, that live in water, came from the most foolish and stupid of all. The gods who remolded their form thought these unworthy any more to breathe the pure air, because their souls were polluted with every sort of transgression; and, in place of breathing the fine and clean air, they thrust them down to inhale the muddy water of the depths. Hence, came fishes and shellfish and all that lives in the water: in penalty for the last extreme of folly they are assigned the last and lowest habitation. These are the principles on which, now, as then all creatures change one into another, shifting their place with the loss or gain of understanding or folly.

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

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

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

We say “universe” and the word makes us think of a possible unification of things. One can be a spiritualist, a materialist, a pantheist, just as one can be indifferent to philosophy and satisfied with common sense: the fact remains that one always conceives of one or several simple principles by which the whole of material and moral things might be explained. This is because our intelligence loves simplicity. It seeks to reduce effort, and insists that nature was arranged in such a way as to demand of us, in order to be thought, the least possible labor. It therefore provides itself with the exact minimum of elements and principles with which to recompose the indefinite series of objects and events. But if instead of reconstructing things ideally for the greater satisfaction of our reason we confine ourselves purely and simply to what is given us by experience, we should think and express ourselves in quite another way. While our intelligence with its habits of economy imagines effects as strictly proportioned to their causes, nature, in its extravagance, puts into the cause much more than is required to produce the effect. While our motto is Exactly what is necessary, nature’s motto is More than is necessary,—too much of this, too much of that, too much of everything. Reality, as James sees it, is redundant and superabundant. Between this reality and the one constructed by the philosophers, I believe he would have established the same relation as between the life we live every day and the life which actors portray in the evening on the stage. On the stage, each actor says and does only what has to be said and done; the scenes are clear-cut; the play has a beginning, a middle and an end; and everything is worked out as economically as possible with a view to an ending which will be happy or tragic. But in life, a multitude of useless things are said, many superfluous gestures made, there are no sharply-drawn situations; nothing happens as simply or as completely or as nicely as we should like; the scenes overlap; things neither begin nor end; there is no perfectly satisfying ending, nor absolutely decisive gesture, none of those telling words which give us pause: all the effects are spoiled. Such is human life.

It may be cheap, but it should also be sturdy. What must be avoided at all costs is dishonest, distorted and ornate work. What must be sought is the natural, direct, simple, sturdy and safe. Confining beauty to visual appreciation and excluding the beauty of practical objects has proven to be a grave error on the part of modern man. A true appreciation of beauty cannot be fostered by ignoring practical handicrafts. After all, there is no greater opportunity for appreciating beauty than through its use in our daily lives, no greater opportunity for coming into direct contact with the beautiful. It was the tea masters who first recognized this fact. Their profound aesthetic insight came as a result of their experience with utilitarian objects. If life and beauty are treated as belonging to different realms, our aesthetic sensibilities will gradually wither and decline. It is said that someone living in proximity to a flowering garden grows insensitive to its fragrance. Likewise, when one becomes too familiar with a sight, one loses the ability to truly see it. Habit robs us of the power to perceive anew, much less the power to be moved. Thus it has taken us all these years, all these ages, to detect the beauty in common objects. The world of utility and the world of beauty are not separate realms. Users and the used have exchanged a vow: the more an object is used the more beautiful it will become and the more the user uses an object, the more the object will be used. When machines are in control, the beauty they produce is cold and shallow. It is the human hand that creates subtlety and warmth. Weakness cannot withstand the rigors of daily use. The true meaning of the tea ceremony is being forgotten. The beauty of the way of tea should be the beauty of the ordinary, the beauty of honest poverty. Equating the expensive with the beautiful cannot be a point of pride. Under the snow's reflected light creeping into the houses, beneath the dim lamplight, various types of manual work are taken up. This is how time is forgotten; this is how work absorbs the hours and days. yet there is work to do, work to be done with the hands. Once this work begins, the clock no longer measures the passage of time. The history of kogin is the history of utility being transformed into beauty. Through their own efforts, these people made their daily lives more beautiful. This is the true calling, the mission, of handicrafts. We are drawn by that beauty and we have much to learn from it. As rich as it is, America is perhaps unrivalled for its vulgar lack of propriety and decorum, which may account for its having the world's highest crime rate. The art of empty space seen in the Nanga school of monochrome painting and the abstract, free-flowing art of calligraphy have already begun to exert considerable influence on the West. Asian art represents a latent treasure trove of immense and wide-reaching value for the future and that is precisely because it presents a sharp contrast to Western art. No other country has pursued the art of imperfection as eagerly as Japan. Just as Western art and architecture owe much to the sponsorship of the House of Medici during the Reformation, tea and Noh owe much to the protection of the shogun Ashikaga Yoshimasa ( 1436-1490 ). The most brilliant era of Japanese culture, the Higashiyama period ( 1443-1490 ). Literally, sabi commonly means "loneliness" but as a Buddhist term it originally referred to the cessation of attachment. The beauty of tea is the beauty of sabi. It might also be called the beauty of poverty or in our day it might be simply be called the beauty of simplicity. The tea masters familiar with this beauty were called sukisha-ki meaning "lacking". The sukisha were masters of enjoying what was lacking.

Only let your conversation be as it becometh the gospel of Christ." Philippians 1:27 The word "conversation" does not merely mean our talk and converse with one another, but the whole course of our life and behaviour in the world. The Greek word signifies the actions and the privileges of citizenship: and thus we are commanded to let our actions, as citizens of the New Jerusalem, be such as becometh the gospel of Christ. What sort of conversation is this? In the first place, the gospel is very simple. So Christians should be simple and plain in their habits. There should be about our manner, our speech, our dress, our whole behaviour, that simplicity which is the very soul of beauty. The gospel is pre-eminently true, it is gold without dross; and the Christian's life will be lustreless and valueless without the jewel of truth. The gospel is a very fearless gospel, it boldly proclaims the truth, whether men like it or not: we must be equally faithful and unflinching. But the gospel is also very gentle. Mark this spirit in its Founder: "a bruised reed he will not break." Some professors are sharper than a thorn-hedge; such men are not like Jesus. Let us seek to win others by the gentleness of our words and acts. The gospel is very loving. It is the message of the God of love to a lost and fallen race. Christ's last command to his disciples was, "Love one another." O for more real, hearty union and love to all the saints; for more tender compassion towards the souls of the worst and vilest of men! We must not forget that the gospel of Christ is holy. It never excuses sin: it pardons it, but only through an atonement. If our life is to resemble the gospel, we must shun, not merely the grosser vices, but everything that would hinder our perfect conformity to Christ. For his sake, for our own sakes, and for the sakes of others, we must strive day by day to let our conversation be more in accordance with his gospel.

Until I was left with nothing but life and books, I realised these two gracious gifts, where enough for me to exist.

To increase the likelihood that a behavior will occur, Fogg instructs designers to focus on simplicity as a function of the user’s scarcest resource at that moment. In other words: Identify what the user is missing. What is making it difficult for the user to accomplish the desired action?

As the Dalai Lama reminds us, “Simplicity is extremely important for happiness. Having few desires, feeling satisfied with what you have, is very vital: satisfaction with just enough food, clothing, and shelter to protect yourself from the elements.

The Discipline of Simplicity helps us understand that 'less is more' because when we have fewer possessions and activities to worry about and keep track of, we have more time to enjoy life and focus on our relationships with God and each other.

Power is, as we know, an addiction prone to abuse. Even those who enter public life with the best of intentions are susceptible to its pull. We ought, therefore, to be mindful of our own bad habit—which is to look for and expect easy answers when the most serious problems we face are anything but.

We have seen what significance, given socialism, the wealth of human needs acquires, and what significance, therefore, both a new mode of production and a new object of production obtain: a new manifestation of the forces of human nature and a new enrichment of human nature. Under private property their significance is reversed: every person speculates on creating a new need in another, so as to drive him to fresh sacrifice, to place him in a new dependence and to seduce him into a new mode of enjoyment and therefore economic ruin. Each tries to establish over the other an alien power, so as thereby to find satisfaction of his own selfish need. The increase in the quantity of objects is therefore accompanied by an extension of the realm of the alien powers to which man is subjected, and every new product represents a new potentiality of mutual swindling and mutual plundering. Man becomes ever poorer as man, his need for money becomes ever greater if he wants to master the hostile power. The power of his money declines in inverse proportion to the increase in the volume of production: that is, his neediness grows as the power of money increases. The need for money is therefore the true need produced by the economic system, and it is the only need which the latter produces. The quantity of money becomes to an ever greater degree its sole effective quality. Just as it reduces everything to its abstract form, so it reduces itself in the course of its own movement to quantitative being. Excess and intemperance come to be its true norm. Subjectively, this appears partly in the fact that the extension of products and needs becomes a contriving and ever-calculating subservience to inhuman, sophisticated, unnatural and imaginary appetites. Private property does not know how to change crude need into human need. Its idealism is fantasy, caprice and whim; and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favour for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds, out of the pockets of his dearly beloved neighbours in Christ. He puts himself at the service of the other’s most depraved fancies, plays the pimp between him and his need, excites in him morbid appetites, lies in wait for each of his weaknesses – all so that he can then demand the cash for this service of love. (Every product is a bait with which to seduce away the other’s very being, his money; every real and possible need is a weakness which will lead the fly to the glue-pot. General exploitation of communal human nature, just as every imperfection in man, is a bond with heaven – an avenue giving the priest access to his heart; every need is an opportunity to approach one’s neighbour under the guise of the utmost amiability and to say to him: Dear friend, I give you what you need, but you know the conditio sine qua non; you know the ink in which you have to sign yourself over to me; in providing for your pleasure, I fleece you.) This estrangement manifests itself in part in that the sophistication of needs and of the means (of their satisfaction) on the one side produces a bestial barbarisation, a complete, crude, abstract simplicity of need, on the other; or rather in that it merely reproduces itself in its opposite. Even the need for fresh air ceases to be a need for the worker. Man returns to a cave dwelling, which is now, however, contaminated with the pestilential breath of civilisation, and which he continues to occupy only precariously, it being for him an alien habitation which can be withdrawn from him any day – a place from which, if he does ||XV| not pay, he can be thrown out any day.

Where there is simplicity, there is sustainability. Donde hay simplicidad, hay sostenabilidad. A materialistic and self-absorbed world chasing after the so-called sustainable development goals is like a superobese dog chasing after its own tail. In a self-absorbed world sustainability is a myth. In a simple and gentle world sustainability is the norm. So let's forget about sustainability. Let's forget about sustainable development goals. These are all gimmick. I’ll tell you why. Sustainable development goals is actually the privileged lot's code for ‘let's screw this world with our narcissistic shenanigans, then we can make TV shows on us pretending to fix the world's problems that we continue to create with our lavish, self-centric lifestyle.’ It's not a global goal, it's a global scam, sold by the rich to the rich at the expense of everybody else - at the expense of the working people of planet earth. Am I being too harsh? Perhaps I am, but then again, this planet has never been the home of the human race, it has always been the home of the rich and privileged, while the rest of humanity slave their butt off, barely scraping by on hand-me-downs and leftovers. The privileged screw the world, then the privileged pretend to fix the world. What a joke! So instead of focusing on intellectual pomposities like sustainable development goals, the next time you indulge in a luxury, ask yourself, is it a luxury you really need – if not, how many lives you could lift with the resources spent on that particular luxury! Let me put it into perspective. One fancy apple watch could feed a family of four in the developing parts of the world for half a year. So, stop talking about sustainable development goals, and start practicing sustainable habits.

Bill “Mr. Simplicity” Jensen taught me that the secret to saying No was to shift the focus and learn how to say Yes more slowly. What gets us into trouble is how quickly we commit, without fully understanding what we’re getting ourselves into or even why we’re being asked.

Adams disagreed. “I told Calhoun I could not see things in the same light.” And as he later reflected on the day’s discussion, he realized how thoroughly he disagreed with nearly everything Calhoun and the other Southerners said by way of defense of slavery. “It is, in truth, all perverted sentiment—mistaking labor for slavery, and dominion for freedom. The discussion of this Missouri question has betrayed the secret of their souls. In the abstract, they admit that slavery is an evil, they disclaim all participation in the introduction of it, and cast it all upon the shoulders of our old Grandam Britain. But when probed to the quick upon it, they show at the bottom of their souls pride and vainglory in their condition of masterdom. They fancy themselves more generous and noble-hearted than the plain freemen who labor for subsistence. They look down upon the simplicity of a Yankee’s manners, because he has no habit of overbearing like theirs and cannot treat negroes like dogs. It is among the evils of slavery that it taints the very sources of moral principle. It establishes false estimates of virtue and vice; for what can be more false and heartless than this doctrine which makes the first and holiest rights of humanity to depend upon the color of the skin? It perverts human reason, and reduces man endowed with logical powers to maintain that slavery is sanctioned by the Christian religion, that slaves are happy and contented in their condition, that between master and slave there are ties of mutual attachment and affection, that the virtues of the master are refined and exalted by the degradation of the slave; while at the same they vent execrations upon the slave-trade, curse Britain for having given them slaves, burn at the stake negroes convicted of crimes for the terror of the example, and write in agonies of fear at the very mention of human rights as applicable to men of color.” Adams had never pondered slavery at such length, and the experience made him fear for the future of the republic. “The impression produced upon my mind by the progress of this discussion is that the bargain between freedom and slavery contained in the Constitution of the United States is morally and politically vicious, inconsistent with the principles upon which alone our Revolution can be justified; cruel and oppressive, by riveting the chains of slavery, by pledging the faith of freedom to maintain and perpetuate the tyranny of the master; and grossly unequal and impolitic, by admitting that slaves are at once enemies to be kept in subjection, property to be secured or restored to their owners, and persons not to be represented themselves, but for whom their masters are privileged with nearly a double share of representation. The consequence has been that this slave representation has governed the Union.

My Liberty (The Sonnet) My liberty is not in luxury, My liberty is on the blades of grass. My liberty is not in the palace, My liberty is in molecules of dust. My liberty is not in fancy ceremonies, My liberty is in alleys of the homeless. My liberty is not in the crown jewels, My liberty is at the feet of the pathless. My liberty is not in murals of rigidity, My liberty is across tradition’s torment. My liberty is not in the habits of history, My liberty is in building the present. My liberty is in the destruction of destiny. I am liberty incarnate and I write my own reality.

In stark contrast, almost all the literature in the first 150 years or so focused on what could be called the Character Ethic as the foundation of success—things like integrity, humility, fidelity, temperance, courage, justice, patience, industry, simplicity, modesty, and the Golden Rule.

Taking action can also help reduce anxiety about the future. The compounding power of daily rituals can not only transform your personal relationship to the planet but also create a ripple effect from your life to the lives of people you know. Simply put, the Law of Simplicity & Consistency, the Law of Identity, and the Law of Amplification work together to create culture change.

All of our waste which we dumped on her and which she absorbed. And all of our beauty, which was hers first and which she gave to us. All of us—all who knew her—felt so wholesome after we cleaned ourselves on her. We were so beautiful when we stood astride her ugliness. Her simplicity decorated us, her guilt sanctified us, her pain made us glow with health, her awkwardness made us think we had a sense of humor. Her inarticulateness made us believe we were eloquent. Her poverty kept us generous. Even her waking dreams we used—to silence our own nightmares. And she let us, and thereby deserved our contempt. We honed our egos on her, padded our characters with her frailty, and yawned in the fantasy of our strength. And fantasy it was, for we were not strong, only aggressive; we were not free, merely licensed; we were not compassionate, we were polite; not good, but well behaved. We courted death in order to call ourselves brave, and hid like thieves from life. We substituted good grammar for intellect; we switched habits to simulate maturity; we rearranged lies and called it truth, seeing in the new pattern of an old idea the Revelation and the Word. She, however, stepped over into madness, a madness which protected her from us simply because it bored us in the end.

literature in the first 150 years or so focused on what could be called the Character Ethic as the foundation of success—things like integrity, humility, fidelity, temperance, courage, justice, patience, industry, simplicity, modesty, and the Golden Rule.

Think on Paper The power of this technique lies in its simplicity. Here’s how it works: You start with a list of everything you have to do for the coming day. Think on paper. You then place an A, B, C, D, or E next to each item on your list before you begin the first task. An “A” item is defined as something that is very important, something that you must do. This is a task that will have serious positive or negative consequences if you do it or fail to do it, like visiting a key customer or finishing a report that your boss needs for an upcoming board meeting. These items are the frogs of your life. If you have more than one A task, you prioritize these tasks by writing “A-1,” “A-2,” “A-3,” and so on in front of each item. Your A-1 task is your biggest, ugliest frog of all. ”Shoulds” versus “Musts” A “B” item is defined as a task that you should do. But it has only mild consequences. These are the tadpoles of your work life. This means that someone may be unhappy or inconvenienced if you don’t do one of these tasks, but it is nowhere as important as an A task. Returning an unimportant telephone message or reviewing your e-mail would be a B task. The rule is that you should never do a B task when an A task is left undone. You should never be distracted by a tadpole when a big frog is sitting there waiting to be eaten. A “C” task is defined as something that would be nice to do but for which there are no consequences at all, whether you do it or not. C tasks include phoning a friend, having coffee or lunch with a coworker, and completing some personal business during work hours. These sorts of activities have no effect at all on your work life. A “D” task is defined as something you can delegate to someone else. The rule is that you should delegate everything that someone else can do so you can free up more time for the A tasks that only you can do. An “E” task is defined as something that you can eliminate altogether, and it won’t make any real difference. This may be a task that was important at one time but is no longer relevant to you or anyone else. Often it is something you continue to do out of habit or because you enjoy it. But every minute that you spend on an E task is time taken away from an A task or activity that can make a real difference in your life. After you have applied the ABCDE Method to your list, you will be completely organized and ready to get more important things done faster.

Simplicity changes behavior.

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

The Theory of the Leisure Class, coined the phrase ‘conspicuous consumption’ to describe the habit of buying expensive things to impress one’s neighbours. He argued that the rich were condemnable from an economic point of view, since they revelled in waste.

We will take the case of those who are in better circumstances than the mass of the community. They are well educated and taught; they have few distresses in life, or are able to get over them by the variety of their occupations, by the spirits which attend good health, or at least by the lapse of time. They go on respectably and happily, with the same general tastes and habits which they would have had if the Gospel had not been given them. They have an eye to what the world thinks of them; are charitable when it is expected. They are polished in their manners, kind from natural disposition or a feeling of propriety. Thus their religion is based upon self and the world, a mere civilization; the same (I say), as it would have been in the main, (taking the state of society as they find it,) even supposing Christianity were not the religion of the land. But it is; and let us go on to ask, how do they in consequence feel towards it? They accept it, they add it to what they are, they ingraft it upon the selfish and worldly habits of an unrenewed heart. They have been taught to revere it, and to believe it to come from God; so they admire it, and accept it as a rule of life, so far forth as it agrees with the carnal principles which govern them. So far as it does not agree, they are blind to its excellence and its claims. They overlook or explain away its precepts. They in no sense obey because it commands. They do right when they would have done right had it not commanded; however, they speak well of it, and think they understand it. Sometimes, if I may continue the description, they adopt it into a certain refined elegance of sentiments and manners, and then the irreligion is all that is graceful, fastidious, and luxurious. They love religious poetry and eloquent preaching. They desire to have their feelings roused and soothed, and to secure a variety and relief in that eternal subject which is unchangeable. They tire of its simplicity, and perhaps seek to keep up their interest in it by means of religious narratives, fictitious or embellished, or of news from foreign countries, or of the history of the prospects or successes of the Gospel; thus perverting what is in itself good and innocent. This is their state of mind at best; for more commonly they think it enough merely to show some slight regard for the subject of religion; to attend its services on the Lord’s day, and then only once, and coldly to express an approbation of it. But of course every description of such persons can be but general; for the shades of character are so varied and blended in individuals, as to make it impossible to give an accurate picture, and often very estimable persons and truly good Christians are partly infected with this bad and earthly spirit.

The Bhagavata Purana (7.11.21) for instance lists some of the qualities of God-conscious humans. Generally they possess attributes like mind and sense control, voluntary austerity, cleanliness, satisfaction, forgiveness, simplicity, knowledge, mercy, and truthfulness. Because of their good habits, such persons can save entire countries considerable aggravation, time, and expense. Adhering to spiritual truths, like recognizing God as the owner of the entire planet (Gita 5.29), tends to make for harmony and peace. Great books of wisdom are there for us, if we choose to read them.

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

Surely truth, or that Godhead of understanding, is not to be found by clinging either to family or tradition or habit. It is to be found only when you are completely naked, stripped of your longings, hopes, securities; and in that direct simplicity is the richness of life.

To tell the truth is to bring the most habitable reality into Being. Truth builds edifices that can stand a thousand years. Truth feeds and clothes the poor, and makes nations wealthy and safe. Truth reduces the terrible complexity of a man to the simplicity of his word, so that he can become a partner, rather than an enemy. Truth makes the past truly past, and makes the best use of the future’s possibilities. Truth is the ultimate, inexhaustible natural resource. It’s the light in the darkness. See the truth. Tell the truth.

Debt means enslavement to the past, no matter how much you want to plan well for the future and live according to your own standards today. Unless you're free from the bondage of paying for your past, you can't responsibly live in the present and plan for the future.

According to the Fogg Behavior Model, ability is the capacity to do a particular behavior.   *** Fogg describes six “elements of simplicity” — the factors that influence a task’s difficulty.[lxi] These are:   - Time - How long it takes to complete an action. - Money - The fiscal cost of taking an action. - Physical Effort - The amount of labor involved in taking the action. - Brain Cycles - The level of mental effort and focus required to take an action. - Social Deviance - How accepted the behavior is by others. - Non-Routine - According to Fogg, “How much the action matches or disrupts existing routines.

We were so beautiful when we stood astride her ugli- ness. Her simplicity decorated us, her guilt sanctified us, her pain made us glow with health, her awkwardness made us think we had a sense of humor. Her inarticulateness made us believe we were eloquent. Her poverty kept us generous. Even her waking dreams we used—to silence our own night- mares. And she let us, and thereby deserved our contempt. We honed our egos on her, padded our characters with her frailty, and yawned in the fantasy of our strength. And fantasy it was, for we were not strong, only aggres- sive; we were not free, merely licensed; we were not compas- sionate, we were polite; not good, but well behaved. We courted death in order to call ourselves brave, and hid like thieves from life. We substituted good grammar for intel- lect; we switched habits to simulate maturity;

I wished to acquire the simplicity, native feelings, and virtues of savage life; to divest myself of the factitious habits, prejudices and imperfections of civilization; … and to find, amidst the solitude and grandeur of the western wilds, more correct views of human nature and of the true interests of man. The season of snows was preferred, that I might experience the pleasure of suffering, and the novelty of danger.

In 2009, the Twitter homepage attempted to boost motivation. But by 2012, Twitter had discovered that no matter how much users knew about the service, driving them to open an account and start following people resulted in much higher engagement. Recently, Twitter’s homepage has been modified slightly to encourage downloading of the company’s mobile apps (figure 17). The simplicity of the large sign-in or sign-up triggers on the 2012 version remain, but Twitter now knows that driving users to install the app on their phones leads to the highest rates of repeat engagement.

Remember and Share - Action is the second step in The Hook. - The action is the simplest behavior in anticipation of reward. - As described by the Dr. BJ Fogg’s Behavior Model: - For any behavior to occur, a trigger must be present at the same time as the user has sufficient ability and motivation to take action. - To increase the desired behavior, ensure a clear trigger is present, then increase ability by making the action easier to do, and finally align with the right motivator. - Every behavior is driven by one of three Core Motivators: seeking pleasure or avoiding pain, seeking hope and avoiding fear, seeking social acceptance while avoiding social rejection. - Ability is influenced by the six factors of time, money, physical effort, brain cycles, social deviance, and non-routineness. Ability is dependent on users and their context at that moment. - Heuristics are cognitive shortcuts we take to make quick decisions. Product designers can utilize many of the hundreds of heuristics to increase the likelihood of their desired action.   *** Do This Now Refer to the answers you came up with in the last “Do This Now” section to complete the following exercises: - Walk through the path your users would take to use your product or service, beginning from the time they feel their internal trigger to the point where they receive their expected outcome. How many steps does it take before users obtain the reward they came for? How does this process compare with the simplicity of some of the examples described in this chapter? How does it compare with competing products and services? - Which resources are limiting your users’ ability to accomplish the tasks that will become habits? - Time - Money - Physical effort - Brain cycles (too confusing) - Social deviance (outside the norm) - Non-routine (too new) - Brainstorm three testable ways to make the intended tasks easier to complete. -  Consider how you might apply heuristics to make habit-forming actions more likely.

suffice it to say that after accidently setting the Walden woods ablaze—some estimates hold that more than three hundred acres were consumed—our First Naturalist repaired to the top of Fair Haven Hill to admire his own private conflagration. I thought folks ought to know about this. You see, as a student I was force-fed Walden and much of it disagreed with me. I will admit that never has the Luddite point of view been advanced quite so eloquently. And while I agree that simplicity can be a virtue and that cultivation of one’s inner resources is necessary for the good life, it seems clear to me that the habit of thought which Thoreau urges on us is antithetical to the enterprise of science fiction.

In stark contrast, almost all the literature in the first 150 years or so focused on what could be called the Character Ethic as the foundation of success—things like integrity, humility, fidelity, temperance, courage, justice, patience, industry, simplicity, modesty, and the Golden Rule. Benjamin Franklin’s autobiography is representative of that literature. It is, basically, the story of one man’s effort to integrate certain principles and habits deep within his nature.

Given this obvious objection, a more nuanced understanding of the seemingly less prudential approach is perhaps in order. The idea behind the words of Jesus and Seneca is presumably not that we should eschew future planning entirely; after all, some of Jesus’s best-known parables, which describe activities like manuring a fig tree, or repairing garments to make them durable, seem to applaud forward-looking prudence. The key idea is, rather, that we should cultivate habits of mind which make us less attached to things we may well lose, especially material possessions. We will then be less anxious in the present, and better prepared to deal with adversity when it comes. That is how they connect simplicity to serenity.

Character Ethic as the foundation of success—things like integrity, humility, fidelity, temperance, courage, justice, patience, industry, simplicity, modesty, and the Golden Rule. Benjamin Franklin’s autobiography is representative of that literature. It is, basically, the story of one man’s effort to integrate certain principles and habits deep within his nature.

The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.

On Him, on the Stone, is faith based, and on faith is reared up all the structure. For the habitation of the house is required pure fasting, and it is made firm by faith. There is also needed for it pure prayer, and through faith is it accepted. Necessary for it too is love, and with faithis it compounded. Furthermore alms are needed, and through faith are they given. He demands also meekness, and by faith is it adorned. He chooses too virginity, and by faith is it loved. He joins with himself holiness, and in faith is it planted. He cares also for wisdom, and through faith is it acquired. He desires also hospitality, and by faith does it abound. Requisite for Him also is simplicity, and with faith is it commingled. He demands patience also, and by faith is it perfected. He has respect also to long-suffering, and through faith is it acquired. He loves mourning also, and through faith is it manifested. He seeks also for purity, and by faith is it preserved. All these things does the faith demand that is based on the rock of the true Stone, that is Christ. These works are required for Christ the King, Who dwells in men that are built up in these works.

find myself shuttling back and forth between old habits and the conscious simplicity that I am seeking

An exclusion habit is the belief that whoever starts the game also sets the rules of the game. We think we don’t have power to change a game, so we abdicate our accountability. We keep repeating the same behaviors, over and over.

Character Ethic as the foundation of success - things like integrity, humility, fidelity, temperance, courage, justice, patience, industry, simplicity, modesty, and the Golden Rule. Benjamin Franklin’s autobiography is representative of that literature. It is, basically, the story of one man’s effort to integrate certain principles and habits deep within his character.

ELEMENTS OF SIMPLICITY Fogg describes six “elements of simplicity”—the factors that influence a task’s difficulty.6 These are: Time—how long it takes to complete an action. Money—the fiscal cost of taking an action. Physical effort—the amount of labor involved in taking the action. Brain cycles—the level of mental effort and focus required to take an action. Social deviance—how accepted the behavior is by others. Non-routine—according to Fogg, “How much the action matches or disrupts existing routines.” To increase the likelihood that a behavior will occur, Fogg instructs designers to focus on simplicity as a function of the user’s scarcest resource at that moment. In other words: Identify what the user is missing. What is making it difficult for the user to accomplish the desired action?

But I have come to realize that the true meaning of pilgrimage is to live free from any attachments, habits, prejudices. Free from physical and mental clutter. Making an outer journey is a reminder of an inner journey, and I discovered that I am always on a pilgrimage. Life is a journey. I want to travel through life as a pilgrim.