Compassion For The Elderly Quotes

When we talk to our fellow men and they tell us about their troubles, we will listen to them carefully if we have love for them. We will have compassion for their suffering and pain, for we are God's creatures; we are a manifestation of the love of God.

The young and the old are defenseless against relatives who want to get rid of them by casting them in the role of mental patient,and against psychiatrists whose livelihood depends on defining them as mentally ill.

He poisoned her with affection and compassion, and he taught her what it meant to play again. He gave her hope and tore down her past, all with a fierce laugh in those remarkable eyes. He had already taken her soul on an impossible moonlit flight. She might as well give him her shredded, useless heart too, since she hadn’t been using it all these years.

Compassionate artificial intelligence systems are required for looking after those unable to care for themselves, especially sick, physically challenged persons, children or elderly people.

A mother's gentle love, an elder's wise words Same heart and soul, no matter where in the world So in this one world, we got one chance, under this one sky Lets come together for all mankind Let's make this earth from house to home Safe for every child to roam

A Cherokee elder was teaching his young grandson about life. "A fight is going on inside me," he said to the boy. "It is a terrible fight and it is between two wolves. One is evil- he is anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority, self-doubt and ego. The other is good- he is joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion and faith. This same fight is going on inside you—and inside every other person, too." The boy thought about it for a minute and then asked his grandfather, "Which wolf will win?" The elder simply replied, "The one you feed.

Respect those elder to you in years, in knowledge and spiritual attainment and act with love and compassion with those who are younger or less fortunate than you.

Brokentail, I give you a life for compassion. Use it to shelter the weakest in your Clan, the kits and elders and the sick. Use it to show mercy to your enemies and to choose the path your paw steps will follow.

Such are the visions which ceaselessly float up, pace beside, put their faces in front of, the actual thing; often overpowering the solitary traveller and taking away from him the sense of the earth, the wish to return, and giving him for substitute a general peace, as if (so he thinks as he advances down the forest ride) all this fever of living were simplicity itself; and myriads of things merged in one thing; and this figure, made of sky and branches as it is, had risen from the troubled sea (he is elderly, past fifty now) as a shape might be sucked up out of the waves to shower down from her magnificent hands, compassion, comprehension, absolution. So, he thinks, may I never go back to the lamplight; to the sitting-room; never finish my book; never knock out my pipe; never ring for Mrs. Turner to clear away; rather let me walk on to this great figure, who will, with a toss of her head, mount me on her streamers and let me blow to nothingness with the rest.

Right from the moment of our birth, we are under the care and kindness of our parents. Later on in life, when we are oppressed by sickness and become old, we are again dependent on the kindness of others. Since we are dependent on the kindness of others at the beginning and end of our lives, then how can we neglect projecting kindness towards others in the middle of our lives, when it is our best time to share it?

Living out this spiritual fatherhood requires the radical discipline of being home. As a self-rejecting person always in search of affirmation and affection, I find it impossible to love consistently without asking for something in return. But the discipline is precisely to give up wanting to accomplish this myself as a heroic feat. To claim for myself spiritual fatherhood and the authority of compassion that belongs to it, I have to let the rebellious younger son and the resentful elder son step up on the platform to receive the unconditional, forgiving love that the Father offers me, and to discover there the call to be home as my Father is home.

What is this self inside us, this silent observer, Severe and speechless critic, who can terrorize us And urge us on to futile activity And in the end, judge us still more severely For the errors into which his own reproaches drove us? —T. S. ELIOT, The Elder Statesman

I don’t want to be a genius or a freak or something on display. I wish for empathy and compassion from those around me, and I appreciate sincerity, clarity, and logicality in other people. I believe most people—autistic or not—share this wish. And now, with my newfound insight, I’m on the way to achieving that goal. I hope you’ll keep those thoughts in mind the next time you meet someone who looks or acts a little strange.

Intellect don't impress me much, Devoutness of doctrine repulses me. Have you ever made a stranger smile, Ever left your seat to the elderly!

All over the world, there are people dying for just one person to listen to their stories. Loneliness kills.

Classifieds" WHOEVER’S found out what location compassion (heart’s imagination) can be contacted at these days, is herewith urged to name the place; and sing about it in full voice, and dance like crazy and rejoice beneath the frail birch that appears to be upon the verge of tears. I TEACH silence in all languages through intensive examination of: the starry sky, the Sinanthropus’ jaws, a grasshopper’s hop, an infant’s fingernails, plankton, a snowflake. I RESTORE lost love. Act now! Special offer! You lie on last year’s grass bathed in sunlight to the chin while winds of summers past caress your hair and seem to lead you in a dance. For further details, write: “Dream.” WANTED: someone to mourn the elderly who die alone in old folks’ homes. Applicants, don’t send forms or birth certificates. All papers will be torn, no receipts will be issued at this or later dates. FOR PROMISES made by my spouse, who’s tricked so many with his sweet colors and fragrances and sounds– dogs barking, guitars in the street– into believing that they still might conquer loneliness and fright, I cannot be responsible. Mr. Day’s widow, Mrs. Night.

How will I meet the young woman who is struggling to find her sense of self, or the elder who is befuddled by the rapidly changing technology that exists in the modern world? How do I meet the man with political views that oppose mine, or the person with ideological views that create and promote division? Could I show up in those moments with self-love and compassion? Compassion can be hard to find when we feel that we’ve been wronged or when we see harmful and destructive actions playing out before us. Would I become more loving and compassionate if I truly believed that I was the imagined other?

and not a day goes by when I don’t think of Silverstream, Feathertail, and Stormfur. But I have no quarrel with StarClan for the path they chose for me, and I’m proud of all my kits. Blossomfall for her courage and skill in battle; Bumblestripe for his loyalty and compassion; and Briarlight for her bravery, her humbling spirit, and her hopefulness. I shall be watching all of you from the elders’ den; you can be sure of that.

Respect elders; protect children. This I do believe. As a young man it is sometimes, in a charitable sense, difficult to shake the sentiment that every elderly person is my grandparent, and every child is my child.

For one thing, I let go much more easily: knowing that it’s all passing so quickly makes everything I encounter exceedingly precious. I know that every taste, every smell, every day, every meeting, every parting, could be my last. When I see people bent over, shuffling along on walkers, I know what could be ahead for me. I’ve begun to identify with the very elderly so intimately that instead of recoiling, I feel immense compassion.

Until a person is illumined by the Holy Spirit, fear is always present. Afterwards there is no fear. Such a soul has compassion for everyone; he understands that all creation suffers because of the Fall of man. Such a person is always ready to weep for all and to pray for all.

Even those who think themselves powerless can fight with small acts. Kindness. Compassion." "The Stewards fight with swords," said Will. "But our swords are not what make us strong," said the Elder Steward. "The true power of the Stewards is not our weapons. It is not even our physical strength. It is that we remember." And something in her eyes seemed ancient. "When the past is forgotten, then it can return. Only those who remember have the chance to stave it off. For the dark is never truly gone; it only waits for the world to forget, so that it may rise again.

One evening, a Native American elder told his grandson about a battle that goes on inside people. He said, ‘My son, the battle is between two wolves inside us all. One is anger, envy, jealousy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride and superiority. The other is joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth and compassion.’ The grandson thought about it for a minute and then asked his grandfather, ‘Which wolf wins?’ The elder simply replied, ‘The one that you feed.

But I always related to the Old Woman. The one who haunted the edgelands, the mysterious shadow in the heart of the darkwood. The exile, the rebel, the one who shrugged off the fetters of conventional society; the one who imagined and cultivated her own vision of how the world should be, thank you very much. At the earliest of ages, I already knew that was the old woman I wanted to grow into. The spirited, unpredictable, not-to-be-messed-with elder. An elder who’s always ready to tell you the often-unwelcome truths about the condition of your life — leavened, of course, with compassion, and a glint of fierce humor in her eyes.

Many years ago while serving as a full-time missionary, I had the privilege of meeting Elder Bruce R. McConkie. He was a new General Authority and had come to tour our mission. My companion and I were assigned to drive him from Missoula to Butte, Montana. As we talked along the way, one of us asked him, "How can we know whom we should marry?" To our surprise, his response was quick and certain. He asked us to turn to the 88th section of the Doctrine and Covenants, 40th verse, which reads: "For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things." We showed some consternation. Elder McConkie explained to us that if we were men who loved the truth, we would be attracted to others who loved the truth. If we were men of virtue, we would attract others who were virtuous. If we loved light and justice and mercy, we would be attracted to a person who loved these qualities. He then said, "If you are men who love truth and virtue, go and find a young lady with these attributes, and then proceed to fall in love.

Rembrandt portrays the father as the man who has transcended the ways of his children. His own loneliness and anger may have been there, but they have been transformed by suffering and tears. His loneliness has become endless solitude, his anger boundless gratitude. This is who I have to become. I see it as clearly as I see the immense beauty of the father’s emptiness and compassion. Can I let the younger and the elder son grow in me to the maturity of the compassionate father?

Every choice in life is a battle between two wolves inside us. One represents anger, envy, greed, fear, lies, insecurity, and ego. The other represents peace, love, compassion, kindness, humility, and positivity. They are competing for supremacy.’ “ ‘Which wolf wins?’ the grandson asks. ‘The one you feed,’ the elder replies.” “But how do we feed them?” I asked my teacher. The monk said, “By what we read and hear. By who we spend time with. By what we do with our time. By where we focus our energy and attention.

After their time in the monastery, most young men and women will return to their villages, having completed their training with the elders. They are now accepted as “ripe,” as initiated men and women, respected in their community. Outwardly they will have learned the religious forms and sacred rituals of the Buddhist community. Inwardly, these ancient forms are intended to awaken an unshakable virtue and inner respect, fearlessness in the face of death, self-reliance, wisdom, and profound compassion. These qualities give one who leaves the monastery the hallmark of a mature man or woman.

While belonging to the church, you will be hurt. You will have to learn to love people who look different from you, who have different interests, passions, and languages. You’ll have to give sacrificially to support people who in a strict meritocracy don’t “deserve” your compassion or aid. You’ll have to submit to the right leadership of elders. You’ll have to get over yourself and get out of your head. Maybe hardest of all, you’ll have to do all this while rejecting the lie that it is your love and service that makes you righteous or important or justified. You are righteous because Christ is righteous. You love and serve because He loved and served you.

When you're a kid, the world can be bounded in a nutshell. In geographical terms, a child's universe is a space that comprises home, school and—possibly—the neighbourhood where your cousins or your grandparents live. In my case, the universe sat comfortably within a small area of Flores that ran from the junction of Boyacá and Avellaneda (my house), to the Plaza Flores (my school). My only forays beyond the area were when we went on holiday (to Córdoba or Bariloche or to the beach) or occasional, increasingly rare visits to my grandparents' farm in Dorrego, in the province of Buenos Aires. We get our fist glimpse of the big wide world from those we love unconditionally. If we see our elders suffer because they cannot get a job, or see them demoted, or working for a pittance, our compassion translates these observations and we conclude that the world outside is cruel and brutal. (This is politics.) If we hear our parents bad-mouthing certain politicians and agreeing with their opponents, our compassion translates these observations and we conclude that the former are bad guys and the latter are good guys. (This is politics.) If we observe palpable fear in our parents at the very sight of soldiers and policemen, our compassion translates our observations and we conclude that, though all children have bogeymen, ours wear uniforms. (This is politics.)

What did liberals do that was so offensive to the Republican Party? I'll tell you what they did. Liberals got women the right to vote. Liberals got African-Americans the right to vote. Liberals created Social Security and lifted millions of elderly people out of poverty. Liberals ended segregation. Liberals passed the Civil Rights Act, the Voting Rights Act. Liberals created Medicare. Liberals passed the Clean Air Act, the Clean Water act. What did conservatives do? They opposed them on every one of those things, everyone. So when you try to hurl that label at my feet, ‘liberal,' as if it were something to be ashamed of, something dirty, something to run away from, it won't work, because I will pick up that label and I will wear it as a badge of honor.

A beautiful example of a long-term intention was presented by A. T. Ariyaratane, a Buddhist elder, who is considered to be the Gandhi of Sri Lanka. For seventeen years there had been a terrible civil war in Sri Lanka. At one point, the Norwegians were able to broker peace, and once the peace treaty was in effect, Ariyaratane called the followers of his Sarvodaya movement together. Sarvodaya combines Buddhist principles of right livelihood, right action, right understanding, and compassion and has organized citizens in one-third of that nation’s villages to dig wells, build schools, meditate, and collaborate as a form of spiritual practice. Over 650,000 people came to the gathering to hear how he envisioned the future of Sri Lanka. At this gathering he proposed a five-hundred-year peace plan, saying, “The Buddha teaches we must understand causes and conditions. It’s taken us five hundred years to create the suffering that we are in now.” Ari described the effects of four hundred years of colonialism, of five hundred years of struggle between Hindus, Muslims, and Buddhists, and of several centuries of economic disparity. He went on, “It will take us five hundred years to change these conditions.” Ariyaratane then offered solutions, proposing a plan to heal the country. The plan begins with five years of cease-fire and ten years of rebuilding roads and schools. Then it goes on for twenty-five years of programs to learn one another’s languages and cultures, and fifty years of work to right economic injustice, and to bring the islanders back together as a whole. And every hundred years there will be a grand council of elders to take stock on how the plan is going. This is a sacred intention, the long-term vision of an elder. In the same way, if we envision the fulfillment of wisdom and compassion in the United States, it becomes clear that the richest nation on earth must provide health care for its children; that the most productive nation on earth must find ways to combine trade with justice; that a creative society must find ways to grow and to protect the environment and plan sustainable development for generations ahead. A nation founded on democracy must bring enfranchisement to all citizens at home and then offer the same spirit of international cooperation and respect globally. We are all in this together.

The most alarming rhetoric comes out of the dispute between liberals and conservatives, and it’s a dangerous waste of time because they’re both right. The perennial conservative concern about high taxes supporting a nonworking “underclass” has entirely legitimate roots in our evolutionary past and shouldn’t be dismissed out of hand. Early hominids lived a precarious existence where freeloaders were a direct threat to survival, and so they developed an exceedingly acute sense of whether they were being taken advantage of by members of their own group. But by the same token, one of the hallmarks of early human society was the emergence of a culture of compassion that cared for the ill, the elderly, the wounded, and the unlucky. In today’s terms, that is a common liberal concern that also has to be taken into account. Those two driving forces have coexisted for hundreds of thousands of years in human society and have been duly codified in this country as a two-party political system. The eternal argument over so-called entitlement programs—and, more broadly, over liberal and conservative thought—will never be resolved because each side represents an ancient and absolutely essential component of our evolutionary past.

The most alarming rhetoric comes out of the dispute between liberals and conservatives, and it’s a dangerous waste of time because they’re both right. The perennial conservative concern about high taxes supporting a nonworking “underclass” has entirely legitimate roots in our evolutionary past and shouldn’t be dismissed out of hand. Early hominids lived a precarious existence where freeloaders were a direct threat to survival, and so they developed an exceedingly acute sense of whether they were being taken advantage of by members of their own group. But by the same token, one of the hallmarks of early human society was the emergence of a culture of compassion that cared for the ill, the elderly, the wounded, and the unlucky. In today’s terms, that is a common liberal concern that also has to be taken into account. Those two driving forces have coexisted for hundreds of thousands of years in human society and have been duly codified in this country as a two-party political system. The eternal argument over so-called entitlement programs—and, more broadly, over liberal and conservative thought—will never be resolved because each side represents an ancient and absolutely essential component of our evolutionary past. So how do you unify a secure, wealthy country that has sunk into a zero-sum political game with itself? How do you make veterans feel that they are returning to a cohesive society that was worth fighting for in the first place? I put that question to Rachel Yehuda of Mount Sinai Hospital in New York City. Yehuda has seen, up close, the effect of such antisocial divisions on traumatized vets. “If you want to make a society work, then you don’t keep underscoring the places where you’re different—you underscore your shared humanity,” she told me. “I’m appalled by how much people focus on differences. Why are you focusing on how different you are from one another, and not on the things that unite us?” The United States is so powerful that the only country capable of destroying her might be the United States herself, which means that the ultimate terrorist strategy would be to just leave the country alone. That way, America’s ugliest partisan tendencies could emerge unimpeded by the unifying effects of war. The ultimate betrayal of tribe isn’t acting competitively—that should be encouraged—but predicating your power on the excommunication of others from the group. That is exactly what politicians of both parties try to do when they spew venomous rhetoric about their rivals. That is exactly what media figures do when they go beyond criticism of their fellow citizens and openly revile them. Reviling people you share a combat outpost with is an incredibly stupid thing to do, and public figures who imagine their nation isn’t, potentially, one huge combat outpost are deluding themselves.

As the months rolled on, John and Sarah began to understand themselves less as teachers and more as parents, living into the names Baba and Kama Kiwawa. It was clear the boys needed something Keu couldn’t provide, consistent support and affection. Sarah started giving out hugs and bandages, and John role-modeled manhood by providing food, shelter, and an education. But unlike many parents, John and Sarah didn’t dole out punishments. They left that to the council. On his first visit, Keu had appointed six boys with hair sprouting on their chins as the elders of Kiwawa. He spent a week with them on a hill near Kiwawa where he instructed them in the ways of a traditional elder council, showing them how to resolve problems that might arise according to the Pokot traditions. And each night after the guard heard John’s snores rumbling out of the camper, the council built a fire and legislated the day’s problems according to the nomadic values they had learned, sometimes choosing to defer ruling on more complicated matters until Keu returned. Stolen writing stick? The elders huddled together in the shadow of the illuminated acacia tree. The oldest returned and pointed at the offender: “Water-fetching duty for a week.” “Oee,” the boys would shout, the Pokot version of Amen. “Refusing to share meat?” “Three rope whippings.” “Oee.” “Crying because you miss your mother?” “Spend more time with Kama,” the oldest boy would say with compassion. “Oee.” “We were modeling the Pokot elders by becoming the keepers of justice and fairness. You see, Pokot elders can never settle a matter based on anger or some personal retribution. That is so unacceptable,” Michael explained. “A punishment is meant to reform the person as quickly as possible so the criminal can be brought back into the group. This is because every single person has a job to do, whether it is to fetch water, herd cows, or stand guard against Karamoja. And if you are gone, then someone else has to work harder in your absence. Nomads do not have prisons like the modern world, which changes our whole entire judicial system. In America you can lock somebody up in prison for two years for just a small crime like stealing a cow. And while in prison they are taken out of the community and are expected to think about what they have done. And then after those two years of isolation, a group of psychologists and lawyers and I don’t know who else will examine that person and see if they have changed their stealing ways. If not, then they lock them back up,” he said, turning an invisible key. “In America there is the potential to give up on somebody, to leave them outside of the community. But there are no prisons in the desert, and without prisons the elders are left with two choices: reform you or kill you. And as I said, if they kill you, they are not only losing a good worker, but also a brother and a son. And the desert has already taken so many of our sons.

You were created without any natural protection from the elements and weathers of the earthly environments, precisely to remind you that your spiritual star seeds were implanted on this home-planet. You were conceived to be vulnerable, depending on the protection of your Star Elders and Brothers. This was to make you a sensitive species, with a greater empathy, compassion and sensibility for life.

One by one, he lifts the blankets to take a peek. Curious I halt and silent stand, Then with light fingers I from the face of the nearest the first just lift the blanket; Who are you elderly man so gaunt and grim, with well-gray’d hair, and flesh all sunken about the eyes? Who are you my dear comrade? Then to the second I step—and who are you my child and darling? Who are you sweet boy with cheeks yet blooming? Whitman had compassion. He understood these were unique lives that had been extinguished, three examples among countless others. Empathy is one of the strongest things in Whitman from the very beginning. And as I read this, I really feel sorry for that old man. And of course, for the kid—young guy, who goes to war to be a hero and gets killed. The whole poem is a live wire vibrating with feelings. It manages to be both restrained and emotional as the speaker uncovers those bodies and looks in horror at their faces.

Legend of the Universe The Cherokee have many different legends. One of them is the story of the universe. This legend has been handed down from generation to generation. Today’s elders continue to pass this story down to the children. The Cherokee used to believe that the world was made up of three separate worlds. There was the Upper World, the Lower World, and This World. This World was a round island resting on the surface of the water. Four cords from each of the directions of the compass attached it to the sky. Each direction had its own color that represented something from the Lower World or the Upper World. The Upper World had perfect order and stability. The Lower World was full of disorder. East was the color red, because it was the color of the sun. Red was also the color of fire and represented life. North was the direction of cold, so its color was blue. It represented trouble and defeat. South was the direction of warmth, and its color was white. It was associated with peace and happiness. The moon was in the west. It gave no warmth and unlike the Sun, it was not a giver of life. Black was the color that represented the west. The west stood for death and the souls of the dead. The Cherokee believed that it was their role to find a halfway spot between the Upper World and the Lower World. This spot should be found while living in This World.

When the individual souls’ emotional experience reaches empathy and compassion, their consciousness starts to understand intelligence and the spiritual meaning of life.

What have you been given? How might you best use it? Some have extra time on their hands. Shall it be used in recreation only? Some recreation is good for re-creating one's energy and focus, as the root of the word recreation indicates. However, extra time can also mean opportunities for prayer, for contemplation, and for service to others. What talents have you been given? Are there ways you can use those talents not only to generate income but also to bless others and show God's love and compassion? If you can cook, do you cook for those who need a show of kindness? If you can fix a car, do you find chances to help the elderly or those in need of car care and without the resources to get it? If you can mentor, have you found someone to mentor? If you can encourage, are you looking for those in need of encouragement? All of us have been given much. Sometimes the biggest obstacle to our meeting expectations is our failure to see ourselves properly. We all need to ask the question "What have I been given?" so that we can better answer "What can I do with it?" Examine yourself in terms of your talents as well as your resources. Then prayerfully consider how to best use them for God.

Men fear most what they understand least, ignorance makes fear. The best time for elders to advise youth is when youth presume to advise their elders. The man who must prove himself a man is still a boy. A large private misery makes public compassion small.

Even when people are hurting you unnecessarily, you have to learn to not only forgive them but also give them the love in return(Here people means from kids to elders everyone) and it is what compassion is - The real love without expectation Lessons from Nalanda University

Accepting that the Gospels are problematic sources, we can still sketch Jesus's life and teachings. The evidence puts him among the Jewish peasantry of first-century Palestine. He was born ca. 4 BCE, more likely in or around Nazareth than in Bethlehem, given both widespread doubts about the historicity of Matthew's and Luke's Nativity narratives and recognition of their apologetic aims. He came from a family of modest means, spoke Aramaic, and worked as a carpenter or builder. At about age thirty, he was baptized by an itinerant preacher named John, after which he spent one (or more) years in the Galilee, gaining disciples and sometimes teaching in synagogues. By all accounts he moved easily among and displayed great compassion for people at society's margins. He fomented a major disturbance in Jerusalem, for which he was executed. Some of what Jesus taught was already familiar—the Golden Rule (Matt. 7:12) parallels a saying of the Jewish sage Hillel, his elder contemporary—but much represented a distinctive message about "the kingdom of God," a highly disputed term that many researchers understand as a place and time to come in which God will reign supreme. Heavenly or earthly, future or present, the kingdom would be ushered in by the "Son of Man," an apocalyptic figure whom Jesus may—or may not—have identified as himself. The kingdom's advent is imminent and would occasion a catastrophe, leading to a universal judgment of each person's fitness to enter it that would radically remake the social order. Mark 1:15 offers a concise precis: "The time is fulfilled, and the kingdom of God has come, repent, and believe the good news.

Though he sets high standards for himself, his compassion for those who struggle and fall short is a hallmark of his life. After a discussion with some brethren regarding the brusqueness of a certain priesthood leader, Elder Nelson summarized the discussion by saying, 'And of course, we wouldn't want him any other way.' In this regard, he shares the charity ezxhibited by President David O. McKay, who when told of a fault of a given individual, replied, 'Well, a dog has to have a few fleas to know he's a dog. Quote from Russell M. Nelson: Father, Surgeon, Apostle

Aside from the profound lack of charity and compassion in such a response, not to mention the demeaning way it portrays women, it also has logical flaws. For one, why is it that victims of abuse are the only ones whose personal experience affects their judgment? Does the personal experience of church elders not affect their judgment? Couldn’t a positive personal church experience make it harder to spot abuse? Or lead one to believe it is exceptionally unlikely? And couldn’t their friendship with the senior pastor also affect their judgment?

I celebrate myself as an elder – full of compassion for all that has been before and having greater understanding of my personal Power.

Of all the secrets she had suspected him of keeping, she had never supposed that one would be a beautiful, white-haired woman who had lost her mind. Or that his former wife had been pregnant with his child, a child who had obviously not survived. The haunted expression on her husband’s face had revealed far more to her than his mother’s confused jumble of memories ever could. Her heart ached for him. The love he felt for his mother had been apparent. And as the elder woman had wandered in and out of the past and present, mistaking him for another and then seeming to remember him for a moment, Callie’s inner anguish for him had grown. As had her compassion. Although her relationship with her own parents had never been close prior to their deaths, she could not imagine how difficult it must be for him to know his mother no longer recognized him. And yet, he had navigated the situation with effortless aplomb, answering to Ferdy, smiling for his mother when she had demanded it. His mother had been in good spirits when they had left her in the care of her nursemaid. And as for Callie…well, something had shifted for her tonight. The more time she spent in his presence, the more apparent it became that there was much more to the Earl of Sinclair than she had previously supposed.

Senior Citizen Care in Hyderabad: Where Wellness Meets Comfort As we age, the need for a balanced and fulfilling lifestyle becomes even more important. For seniors in Hyderabad, finding a place that blends wellness with comfort is important for maintaining quality of life. At Second Innings House, we believe that senior citizen care is about more than just staying. It’s about fostering a vibrant community where residents can thrive physically, mentally, and emotionally. Senior Citizen Care in Hyderabad: A Holistic Approach Senior citizen care in Hyderabad is evolving to meet the diverse needs of Elders. Modern senior living homes, like Second Innings House, focus on creating a nurturing environment where residents can experience the best of both worlds, wellness and comfort. Our approach is holistic, ensuring that our residents not only receive top-notch care & support, but also enjoy opportunities for recreation, social engagement, and personal growth. Recreation for Senior Citizens: Staying Active and Engaged Recreation plays a vital role in senior living, helping residents maintain their physical health, cognitive function, and emotional well-being. At Second Innings House, we offer a wide range of activities designed to engage and inspire our residents. Whether it’s yoga classes, nature walks, arts and crafts, or group outings, we believe that staying active is key to a fulfilling life in later years. Our recreation programs are designed to cater to different interests and abilities, ensuring that everyone can participate at their own pace. These activities not only promote physical health but also foster a sense of community and belonging. Second Innings House: A Home Away From Home At Second Innings House, we pride ourselves on creating a warm, welcoming environment where seniors can feel at home. Our dedicated staff are committed to providing personalized care, ensuring that each resident’s unique needs are met with compassion and respect. The surroundings, coupled with thoughtfully designed living spaces, provide the perfect setting for a peaceful and comfortable lifestyle. Residents can enjoy their independence while having access to assistance whenever needed. Conclusion Senior citizen care in Hyderabad is about striking the right balance between wellness and comfort. At Second Innings House, we strive to offer a seamless blend of both, ensuring that our residents not only live well but also feel well. From nutritious meals and fitness programs to recreational activities and social interactions, we aim to enrich every aspect of their lives. In this journey of aging gracefully, Second Innings House is more than just a senior living home—it’s a community where seniors can find purpose, joy, and a sense of belonging. Here, wellness truly meets comfort, creating an environment where seniors can enjoy their golden years to the fullest.

If our strength in learning the arts is not turned to weakness, that is, in coming down along side to console and comfort, attending the infirm, the poor, the needy and the elderly, then we have pathetically failed with our true art, the art of humanity–of life. If this is so, all of our studies have been, like a warped, pitiless, cruel pile of cold rusty scrap metal on a gray drizzly day, in vain. If this lesson is too tough for us, we must remember that it is Jesus’ preferred way. He comes along side the sick, the feeble, the downtrodden, even the most wretched, disgusting and perverse. As He hung upon that splintˊry red cross and imparts His Spirit to all who seek Him, no, not even the fiery excelsior angels of the Highest Courts of Heaven have an excuse not to unflinchingly obey the clarion call of Him who beckons us to reach out and help lift from the mud those who cannot get up. (Martial Arts on Noah's Ark)

A senior monk once told me an old Cherokee story about these dilemmas which all of us agonize over: “An elder tells his grandson, ‘Every choice in life is a battle between two wolves inside us. One represents anger, envy, greed, fear, lies, insecurity, and ego. The other represents peace, love, compassion, kindness, humility, and positivity. They are competing for supremacy.

inescapable aspect of human life, pain can either separate or connect us to others. It can isolate us in a prison of self-absorption or it can provide an experiential basis for connecting with others who also experience pain, like, perhaps, those who sit near us in the doctor’s waiting room, anxious as we are to be treated. When we empathize with the pain of others, the borders of our hearts are extended to take in—even for just a moment—the painful plight of others near and far. We might, for example, be better able to feel compassion for the poor of the world, who lack adequate medical care and the pain relief that we take for granted. “When we cease to resist our grief,” writes Ram Dass, “we learn that, painful as it may be, grief is an integral part of elder wisdom, a force that humbles and deepens our hearts, connects us to the grief of the world, and enables us to be of help.”9

[The Gaze of an Invisible Stranger] In western Europe and north America In the cities of cruelty, racism, freedom & democracy, Cities of exile and alienation, You see many young people Who’d rather die than greet a stranger, You observe how they master the art of ignoring And not acknowledging the humanity of anyone Who is not their height and weight Whose features, skin color, and eyes are different than theirs… In return, you observe cities filled with older people Who delight at a nod or greeting from any stranger Who are hungry for the slightest kind human touch From any by passerby… Making you, the Invisible Stranger, wonder: Did these same elderly folks raise the young ones? Are they merely inheriting a world of their creation? Do the young ones realize The isolation, loneliness, and desolation awaiting them tomorrow? [Original poem published in Arabic on January 3, 2023, at ahewar.org]

Compassion can be lost as easily as species, and when it goes, then plants and animals are sure to follow. It is not enough simply to bequeath biodiversity to future generations without also passing on a sense of its significance and, perhaps hardest of all, a genuine love of life on Earth.

Lilla Watson, an indigenous Aboriginal Australian elder, offers us these wise words of empathy: If you have come here to help me, you are wasting your time. But if you have come because your liberation is bound up with mine, then let us work together. This is a powerful description of empathy, but what does it mean for our liberation to be bound up with that of another person? Martin Luther King, Jr., explains it further. While confined in a jail in Birmingham, Alabama, he wrote: Injustice anywhere is a threat to justice every-where. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. The "inescapable network of mutuality" King is referring to is the potential humans have for compassion.

Lola blinked back threatening tears. She didn’t need Janet’s compassion. What’s wrong with me? I’m grateful for the help. Only … Her shoulders sagged. Aging was like being on a roller-coaster. One minute you were fit, healthy, and on top of the world. The next … exhaustion, niggling aches, and decades of memories reminding you that you have now reached the age bracket referred to as “elderly”. A shortness of breath and the periodic pain in her left shoulder had become her latest annoyance.

The ancient rituals have been continuing for generations. Over time, the rituals have connected to the greater realms; creating pathways to the sky. All the realms are controlled by sound. That is the GREAT SECRET. The rituals have created channels that connect the earth with these realms. They are called the ‘Channels of the Realms’. I have provided you with the new information (as told in “Oracle of Compassion: the Living Word of Kuan Yin”) but you also need the ancient wisdom in order for the earth to be fully balanced. An important part of this is, of course, focusing upon the image of Kuan Yin. Sound vibration is carried through the DNA (cellular memory) to the next generations. The Elders know this.” ~ Kuan Yin

A beautiful example of a long-term intention was presented by A. T. Ariyaratane, a Buddhist elder, who is considered to be the Gandhi of Sri Lanka. For seventeen years there had been a terrible civil war in Sri Lanka. At one point, the Norwegians were able to broker peace, and once the peace treaty was in effect, Ariyaratane called the followers of his Sarvodaya movement together. Sarvodaya combines Buddhist principles of right livelihood, right action, right understanding, and compassion and has organized citizens in one-third of that nation’s villages to dig wells, build schools, meditate, and collaborate as a form of spiritual practice. Over 650,000 people came to the gathering to hear how he envisioned the future of Sri Lanka. At this gathering he proposed a five-hundred-year peace plan, saying, “The Buddha teaches we must understand causes and conditions. It’s taken us five hundred years to create the suffering that we are in now.” Ari described the effects of four hundred years of colonialism, of five hundred years of struggle between Hindus, Muslims, and Buddhists, and of several centuries of economic disparity. He went on, “It will take us five hundred years to change these conditions.” Ariyaratane then offered solutions, proposing a plan to heal the country. The plan begins with five years of cease-fire and ten years of rebuilding roads and schools. Then it goes on for twenty-five years of programs to learn one another’s languages and cultures, and fifty years of work to right economic injustice, and to bring the islanders back together as a whole. And every hundred years there will be a grand council of elders to take stock on how the plan is going. This is a sacred intention, the long-term vision of an elder.

When I took the bus, I'd always give my seat up to a woman or an elderly person. I'd offer kindness whenever I could, helping people out with things or being sweet to little kids. I knew the peace and satisfaction that came from being of service. I wanted to be good so bad. But my moral compass was just so damn wacky, I veered from the path of kindness into dishonesty and exploitation with just a modicum or provocation. Like I had something to prove to my friends.

Make the invisible feel visible. Greet the elderly, shake a child’s hand, hold someone’s gaze, and smile. You might just be watering a soul that has been thirsting to know that somebody sees them, somebody knows, somebody cares, that they exist.

Every choice in life is a battle between two wolves inside us. One represents anger, envy, greed, fear, lies, insecurity, and ego. The other represents peace, love, compassion, kindness, humility, and positivity. They are competing for supremacy.’ “ ‘Which wolf wins?’ the grandson asks. ‘The one you feed,’ the elder replies.

Look for others to bless Let me ask you: Who are you serving? Who are you being good to? Who are you lifting up? Be on the lookout for others you can bless. God puts people in our lives on purpose so we can brighten their days. You should get up every morning and say, “God, show me my assignment today. Help me to be sensitive to the needs of those around me.” I once baptized nearly eight hundred people on one Saturday. Among them was an older man who’d had a stroke. He couldn’t walk at all. They rolled him up in a wheel chair. To get in the church baptistery, you have to go up some stairs and then walk down stairs into the water. The younger man pushing him in the wheelchair was about my age. You could tell that he really cared about the man. He went to great lengths to make sure he was okay. A couple of men helped the older man stand up. Then the younger man put his arms under his legs and his back so he could carry the elderly man into the water, just like you would carry a sleeping baby. It was a very moving scene, watching the younger man go out of his way to help someone so determined to be baptized despite his age and disabilities. With the young man’s help we were able to baptize the elderly man. After we returned him to his wheelchair, I asked the younger man: “Is that your father?” He shook his head no. “Is he your uncle, or your relative?” I asked. The younger man explained that they’d just met in church a few weeks earlier. He said that on the Sunday I announced the baptism date, the older man in the wheelchair turned to him and said, “I wish I could be baptized. I always wanted to, but I had this stroke. I knew I should have done it sooner.” The young man offered to help him achieve his goal to be baptized. The elderly man said he didn’t have any family to bring him to church, explaining that he normally took a bus that served people in wheelchairs. The young man said, “Don’t worry, I’ll take care of you.” He picked up the stranger at his home, helped him to get to the baptism at our church, and carried him in and out of the baptistery. They’d only met once before in church. My prayer is “God help us all to have that same compassion. Help us not to be so busy, so caught up in our own lives that we miss opportunities to serve others.” God is asking you, will you carry someone? Maybe not physically, but will you help lighten their loads? Will you help bring their dreams to pass? Will you go out of your way to be good to them?

After their time in the monastery, most young men and women will return to their villages, having completed their training with the elders. They are now accepted as “ripe,” as initiated men and women, respected in their community. Outwardly they will have learned the religious forms and sacred rituals of the Buddhist community. Inwardly, these ancient forms are intended to awaken an unshakable virtue and inner respect, fearlessness in the face of death, self-reliance, wisdom, and profound compassion. These qualities give one who leaves the monastery the hallmark of a mature man or woman. Perhaps as you read about this ordination process, its beauty will strike a chord in you that intuitively knows about the need for initiations. This does not mean that you have to enter a monastery to seek this remarkable and wonderful training. By reading about this tradition, you may simply awaken that place in yourself, which exists in each of us, that longs for wholeness and integrity, because the awakening that comes through initiation is a universal story. In our time we need to reclaim rites of passage, we need to honor elders, we need to find ways to remind our young people and the whole of our communities of the sacredness of life, of who we really are.

After their time in the monastery, most young men and women will return to their villages, having completed their training with the elders. They are now accepted as “ripe,” as initiated men and women, respected in their community. Outwardly they will have learned the religious forms and sacred rituals of the Buddhist community. Inwardly, these ancient forms are intended to awaken an unshakable virtue and inner respect, fearlessness in the face of death, self-reliance, wisdom, and profound compassion. These qualities give one who leaves the monastery the hallmark of a mature man or woman. Perhaps as you read about this ordination process, its beauty will strike a chord in you that intuitively knows about the need for initiations. This does not mean that you have to enter a monastery to seek this remarkable and wonderful training. By reading about this tradition, you may simply awaken that place in yourself, which exists in each of us, that longs for wholeness and integrity, because the awakening that comes through initiation is a universal story. In our time we need to reclaim rites of passage, we need to honor elders, we need to find ways to remind our young people and the whole of our communities of the sacredness of life, of who we really are. Remember, too, that initiation comes in many forms. I have a friend who has three children under the age of five. This is a retreat as intensive as any other, including sitting up all night in the charnel grounds. Marriage and family are a kind of initiation. As Gary Snyder says, All of us are apprentices to the same teacher that all masters have worked with—reality. Reality says: Master the twenty-four hours. Do it well without self-pity. It is as hard to get children herded into the car pool and down the road to the bus as it is to chant sutras in the Buddha Hall on a cold morning. One is not better than the other. Each can be quite boring. They both have the virtuous quality of repetition. Repetition and ritual and their good results come in many forms: changing the car filters, wiping noses, going to meetings, sitting in meditation, picking up around the house, washing dishes, checking the dipstick. Don’t let yourself think that one or more of these distracts you from the serious pursuits. Such a round of chores is not a set of difficulties to escape so that we may do our practice that will put us on the path. It IS our path.

With this life I give you compassion,” she announced. “Use it well for the elders of your Clan, and the sick, and all those weaker than yourself.

A young Cherokee brave once went to his tribal elder saying, “I can’t figure out what’s going on inside me! I want to do right but I end up doing wrong. I want to love but I end up hating. Can you help me?” The elder paused for a moment and then responded saying, “Inside every brave are two dogs that are always at war. One of them is the dog of love, compassion, and kindness. The other is the dog of selfishness, violence, and vengeance.” The brave pondered this and said, “Which dog wins?” The elder said, “That depends upon which dog you feed.

LIFE Opinions are always challenged The great ocean of society with literature from all over the world, still brings us the challenge of where did we come from, how long has the human race been here?, is there life in space?, is there life after death?, was there life before birth?, we are born as children who cannot walk speak, we have no teeth, and yet we are the most beautiful thing in the world to family and friends and stranger alike, then the immortal question here dear friends is, why do people perceive old people as ugly in the form of a child they have returned to , is this not natural events of life and we should show greater compassion for the elderly for they live in fear not only being old but some of them loose the ability to even communicate, if an old men pees in the street automatically people looking on him as rude and uncultured and a tyke, yet if a mother brought a little child to the side of the road to pee all the onlookers say ohh look how cute he is, this is the paradox of life, just because there is middle section that gathers great knowledge and confidence of life, this fades as the years progress and finally we become like children again, and yet when we were children our parents looked after us fed us cloths us bathed us took us to the doctors, and made sure we were safe and secure at all times and as a bonus they you used to inspire us to thing positive and be something great in life so in return we can serve society, then when our parents become old we must not abandon them, even if they are able and active a simple phone call can make their day, a simple I love you can lift their spirits,a sudden surprise calling unexpectedly on them will make them feel loved and wanted, it is showing them they are loved when they least expect it, it is showing them that you care and without them you could not even be here, we must always honour our parents for all the sacrifices they have made for us, this sacrifice does not ask the status of the family you come from there is a law of nature that says mother is a mother and they sacrifice give a kind word a hug to older people who cannot walk or they are struggling in life they are already broken do not break them even more with your looks that says many negative things, look upon them as love, look upon them as they have paid the price for all the sacrifices they have made to family and country and the world, it is true they were never perfect, and they have made many mistakes in their journey of life, and no doubt they have many regrets as well as tender memories, imagine for a second you are in their shoes and you are looking back on life through a broken body that is preparing itself for the great city in the sky, for surely this is what it is to be old especially very old be gentle with old people they deserve our, love, compassion and respect