When the habit and its effects are of very short duration, a cure is very readily accomplished, especially in the cases of children and females, as in them the evils begun are not continued in the form of involuntary pollutions. In cases of longer standing in males, the take is more difficult, but still the prospect of recovery is very favorable, provided the cooperation of the patient can be secured ; without this, little can be done. But in those cases the patient may as well be told at the outset that the task of undoing the evil works of years of sin is no easy matter. It can only be accomplished by determined effort, by steady perseverance in right doing, and in the application of necessary remedies. Those who have long practiced the vice, or long suffered severely from its effects, have received an injury which will inevitably be life-long to a greater or lesser extent in spite of all that can be done for them. Yet such need not despair, for they may receive inestimable benefit by the prevention of greater damage, which they are sure to suffer if the disease is allowed to go unchecked.

Habit... makes the endurance of evil easy (which, under the name of patience, is falsely honored as a virtue), because sensations of the same type, when continued without alteration for a long time, draw our attention away from the senses so that we are scarcely conscious of them at all. On the other hand, habit also makes the consciousness and the remembrance of good that has been received more difficult, which then gradually leads to ingratitude (a real vice). [...] Acquired habit deprives good actions of their moral value because it undermines mental freedom and, moreover, it leads to thoughtless repetitions of the same acts (monotony), and thus becomes ridiculous.

Having lived in sin, perhaps we want to die in it.

It is necessary for us to hasten to repentance before sin becomes a habit within us, because then it is impossible for us to be saved.

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.

I have a habit to be reborn as a writer. So if I find myself in a crisis that I have never experienced, I can be born, or I can write something, by the power of the habit. Even a soldier or a farmer or a fisherman can be reborn by the power of the habit when he meets the greatest crisis of his life.

Examine your own hearts. Do you see there any habit or custom which you know is wrong in the sight of God? If you do, don't delay for a moment in attacking it. Resolve at once to lay it aside. Nothing darkens the eyes of the mind so much, and deadens the conscience so surely, as an allowed sin. It may be a little one, but it is not any less dangerous.

A person who circumambulates this House (the Ka’bah) seven times and performs the two Rak’at Salat (of Tawaaf) in the best form possible will have his sins forgiven.

Thus a new and good habit is born, for when an act becomes easy through constant repetition it becomes a pleasure to perform and if it is a pleasure to perform it is man’s nature to perform it often. When I perform it often it becomes a habit and I become its slave and since it is a good habit this is my will. Today I begin a new life.

The beauty of Catholicism," he had pontificated to his grandson, "is that even if you spent your entire life sinning, you can die moments after repenting and still get into Heaven. So live it up, Fulgencio. Just don't let death catch you by surprise.

Habit is necessary; it is the habit of having habits, of turning a trail into a rut, that must be incessantly fought against if one is to remain alive.

Missing once is an accident. Missing twice is the start of a new habit. This is a distinguishing feature between winners and losers. Anyone can have a bad performance, a bad workout, or a bad day at work. But when successful people fail, they rebound quickly. The breaking of a habit doesn’t matter if the reclaiming of it is fast. I think this principle is so important that I’ll stick to it even if I can’t do a habit as well or as completely as I would like. Too often, we fall into an all-or-nothing cycle with our habits. The problem is not slipping up; the problem is thinking that if you can’t do something perfectly, then you shouldn’t do it at all.

We should weigh out the consequences of everything we do, we should consider whether what we are doing is permissible or not. Habit has a big part in reformation of practice.