Deeds Fruit Quotes

Kind hearts are the gardens, Kind thoughts are the roots, Kind words are the flowers, Kind deeds are the fruits, Take care of your garden And keep out the weeds, Fill it with sunshine, Kind words, and Kind deeds.

A tree is known by its fruit; a man by his deeds. A good deed is never lost; he who sows courtesy reaps friendship, and he who plants kindness gathers love.

It is a mistake to talk about the artist looking for his subject. In fact, the subject grows within him like a fruit and begins to demand expression. It is like childbirth. The poet has nothing to be proud of. He is not master of the situation, but a servant. Creative work is his only possible form of existence, and his every work is like a deed he has no power to annul. For him to be aware that the sequence of such deeds is due and ripe, that it lies in the very nature of things, he has to have faith in the idea; for only faith interlocks the system of images for which read system of life.

As long as man is overpowered by the darkness of ignorance, he is the slave of Nature and must accept whatever comes as the fruit of his thoughts and deeds. When he strays into the path of unreality, the Sages declare that he destroys himself; because he who clings to the perishable body and regards it as his true Self must experience death many times.

Do not make an excuse that you have not opportunities to do anything for the glory of God, for the interest of the Redeemer's kingdom, and for the spiritual benefit of your neighbors. If your heart is full of love, it will find vent; you will find or make ways enough to express your love in deeds. When a fountain abounds in water it will send forth streams.

We can all produce good fruits with fertile soil.

We reap the fruit of the seeds we sow. Every good deed, every bad deed—they are the means of planting seeds that will reward us one day with a merited harvest from life’s garden.

Actions prove who someone is; words just prove who they want to be. If you want to know your true value in someone’s life, mute their words and watch their behavior.

ALL WHO HAVE THEIR REWARD ON EARTH, THE FRUITS OF PAINFUL SUPERSTITION AND BLIND ZEAL, NOUGHT SEEKING BUT THE PRAISE OF MEN, HERE FIND FIT RETRIBUTION, EMPTY AS THEIR DEED

For, as I told you, Good deeds bear their own fruit!

The intentions or motives that underlie all of our words and actions plant seeds. Certain kinds of intentions will inevitably bear fruits of the same type. This also is an infallible law of nature. Wholesome intentions- like lovingkindness, compassion, honesty, and respect for the lives and property of others- if they manifest in action will sooner or later bear us the fruits of happiness. Unwholesome intentions - like hatred, cruelty, duplicity - will bear us the fruits of suffering if we express them in words or deeds. No action is without consequences.

The last thing we want to admit is that the forbidden fruit on which we have been gnawing since reaching the magic age of twenty-one is the same mealy Golden Delicious that we stuff into our children’s lunch boxes. The last thing we want to admit is that the bickering of the playground perfectly presages the machinations of the boardroom, that our social hierarchies are merely an extension of who got picked first for the kickball team, and that grown-ups still get divided into bullies and fatties and crybabies. What’s a kid to find out? Presumably we lord over them an exclusive deed to sex, but this pretense flies so fantastically in the face of fact that it must result from some conspiratorial group amnesia. […] In truth, we are bigger, greedier versions of the same eating, shitting, rutting ruck, hell-bent on disguising from somebody, if only from a three-year-old, that pretty much all we do is eat and shit and rut. The secret is there is no secret. That is what we really wish to keep from our kids, and its supression is the true collusion of adulthood, the pact we make, the Talmud we protect.

And thus it passed on from Candlemass until after Easter, that the month of May was come, when every lusty heart beginneth to blossom, and to bring forth fruit; for like as herbs and trees bring forth fruit and flourish in May, in like wise every lusty heart that is in any manner a lover, springeth and flourisheth in lusty deeds. For it giveth unto all lovers courage, that lusty month of May, in something to constrain him to some manner of thing more in that month than in any other month, for divers causes. For then all herbs and trees renew a man and woman, and likewise lovers call again to their mind old gentleness and old service, and many kind deeds that were forgotten by negligence. For like as winter rasure doth alway arase and deface green summer, so fareth it by unstable love in man and woman. For in many persons there is no stability; for we may see all day, for a little blast of winter's rasure, anon we shall deface and lay apart true love for little or nought, that cost much thing; this is no wisdom nor stability, but it is feebleness of nature and great disworship, whosomever useth this. Therefore, like as May month flowereth and flourisheth in many gardens, so in like wise let every man of worship flourish his heart in this world, first unto God, and next unto the joy of them that he promised his faith unto; for there was never worshipful man or worshipful woman, but they loved one better than another; and worship in arms may never be foiled, but first reserve the honour to God, and secondly the quarrel must come of thy lady: and such love I call virtuous love. But nowadays men can not love seven night but they must have all their desires: that love may not endure by reason; for where they be soon accorded and hasty heat, soon it cooleth. Right so fareth love nowadays, soon hot soon cold: this is no stability. But the old love was not so; men and women could love together seven years, and no licours lusts were between them, and then was love, truth, and faithfulness: and lo, in like wise was used love in King Arthur's days. Wherefore I liken love nowadays unto summer and winter; for like as the one is hot and the other cold, so fareth love nowadays; therefore all ye that be lovers call unto your remembrance the month of May, like as did Queen Guenever, for whom I make here a little mention, that while she lived she was a true lover, and therefore she had a good end.

When men follow justice the city blooms, the earth bears rich harvests, and children and flocks increase; but for the unjust all nature is hostile, the people waste away from famine, and a whole city may reap the evil fruit of one man's ill deeds.

Of what use is it that we know the truth, if we lack its spirit? Our knowledge, in this event, becomes a condemnation to us, failing to bear fruit. It is not sufficient that we know the truth, but we must be humble with this knowledge possess the spirit to actuate us to good deeds. Baptism, as well as all other outward ordinances, without the spirit accompanying, is useless. We remain but baptized sinners.

Flint's pond! Such is the poverty of our nomenclature. What right had the unclean and stupid farmer, whose farm abutted on this sky water, whose shores he has ruthlessly laid bare, to give his name to it? Some skin-flint, who loved better the reflecting surface of a dollar, or a bright cent, in which he could see his own brazen face; who regarded even the wild ducks which settled in it as trespassers; his fingers grown into crooked and bony talons from the long habit of grasping harpy-like; — so it is not named for me. I go not there to see him nor to hear of him; who never saw it, who never bathed in it, who never loved it, who never protected it, who never spoke a good word for it, nor thanked God that He had made it. Rather let it be named from the fishes that swim in it, the wild fowl or quadrupeds which frequent it, the wild flowers which grow by its shores, or some wild man or child the thread of whose history is interwoven with its own; not from him who could show no title to it but the deed which a like-minded neighbor or legislature gave him who thought only of its money value; whose presence perchance cursed — him all the shores; who exhausted the land around it, and would fain have exhausted the waters within it; who regretted only that it was not English hay or cranberry meadow — there was nothing to redeem it, forsooth, in his eyes — and would have drained and sold it for the mud at its bottom. It did not turn his mill, and it was no privilege to him to behold it. I respect not his labors, his farm where everything has its price, who would carry the landscape, who would carry his God, to market, if he could get anything for him; who goes to market for his god as it is; on whose farm nothing grows free, whose fields bear no crops, whose meadows no flowers, whose trees no fruits, but dollars; who loves not the beauty of his fruits, whose fruits are not ripe for him till they are turned to dollars. Give me the poverty that enjoys true wealth.

Let us be consistent then, and believe both or neither. If the poets speak truly, why then we had better be unjust, and offer of the fruits of injustice; for if we are just, although we may escape the vengeance of heaven, we shall lose the gains of injustice; but, if we are unjust, we shall keep the gains, and by our sinning and praying, and praying and sinning, the gods will be propitiated, and we shall not be punished. 'But there is a world below in which either we or our posterity will suffer for our unjust deeds.

Of the plant of birth and death, the seed is Darkness, the sprout is the thought that body is Self, the shoot is rage, the sap is deeds, the body is the stem, the life-breaths are the branches, the tops are the bodily powers, sensuous things are the flowers, sorrow is the fruit, born of varied deeds and manifold; and the Life is the bird that eats the fruit.

No voluntary deed but fruit of force!

Grace is false, and beauty is vain. A woman who fears God—she is praised. Give to her of the fruit of her hands, and her deeds will praise her at the gates.

This world's Lord makes Neither the work, nor passion for the work, Nor lust for fruit of work; the man's own self Pushes to these! The Master of this World Takes on himself the good or evil deeds Of no man—dwelling beyond!

The heart is deceitful above all things,         and desperately sick;         who can understand it? 10     i “I the LORD search the heart          j and test the mind, [2]      k to give every man according to his ways,         according to the fruit of his deeds.

Old Rekohu’s claim to singularity, however, lay in its unique pacific creed. Since time immemorial, the Moriori’s priestly caste dictated that whosoever spilt a man’s blood killed his own mana - his honor, his worth, his standing & his soul. No Moriori would shelter, feed, converse with, or even see the persona non grata. If the ostracized murderer survived his first winter, the desperation of solitude usually drove him to a blowhole on Cape Young, where he took his life. Consider this, Mr. D’Arnoq urged us. Two thousand savages (Mr. Evans’s best guess) enshrine “Thou Shalt Not Kill” in word & in deed & frame an oral “Magna Carta” to create a harmony unknown elsewhere for the sixty centuries since Adam first tasted the fruit of the Tree of Knowledge. War was as alien a concept to the Moriori as the telescope is to the Pygmy. Peace, not a hiatus betwixt wars but millennia of imperishable peace, rules these far-flung islands. Who can deny Old Rekohu lay closer to More’s Utopia than our States of Progress governed by war-hungry princelings in Versailles & Vienna, Washington & Westminster? “Here,” declaimed Mr. D’Arnoq, “and where only, were those elusive phantasms, those noble savages, framed in flesh & blood!” (Henry, as we later made our back to the Musket confessed, “I could never describe a race of savages too backwards to throw a spear as ‘noble.

Karma once done is never wasted in a crore of kalpas and one must enjoy or suffer the fruit of every deed. Evil karma gets one to hell, karma that is only good, to heaven. Mixed karma results in a human birth and the birth is good or evil according to the proportion of the mixture.

Love, that is first and last of all things made, The light that has the living world for shade, The spirit that for temporal veil has on The souls of all men woven in unison, One fiery raiment with all lives inwrought And lights of sunny and starry deed and thought, And alway through new act and passion new Shines the divine same body and beauty through, The body spiritual of fire and light That is to worldly noon as noon to night; Love, that is flesh upon the spirit of man And spirit within the flesh whence breath began; Love, that keeps all the choir of lives in chime; Love, that is blood within the veins of time; That wrought the whole world without stroke of hand, Shaping the breadth of sea, the length of land, And with the pulse and motion of his breath Through the great heart of the earth strikes life and death, The sweet twain chords that make the sweet tune live Through day and night of things alternative, Through silence and through sound of stress and strife, And ebb and flow of dying death and life: Love, that sounds loud or light in all men's ears, Whence all men's eyes take fire from sparks of tears, That binds on all men's feet or chains or wings; Love that is root and fruit of terrene things; Love, that the whole world's waters shall not drown, The whole world's fiery forces not burn down; Love, that what time his own hands guard his head The whole world's wrath and strength shall not strike dead; Love, that if once his own hands make his grave The whole world's pity and sorrow shall not save; Love, that for very life shall not be sold, Nor bought nor bound with iron nor with gold; So strong that heaven, could love bid heaven farewell, Would turn to fruitless and unflowering hell; So sweet that hell, to hell could love be given, Would turn to splendid and sonorous heaven; Love that is fire within thee and light above, And lives by grace of nothing but of love; Through many and lovely thoughts and much desire Led these twain to the life of tears and fire; Through many and lovely days and much delight Led these twain to the lifeless life of night.

Come tae me, she heard from a distance. She shot upright, squinting into the shadows. At the entrance of the cave, warm amber eyes glowed in the darkness. He’d come back! “Ah, you’re excited about my return, then,” he murmured. “Your heart sped up at the verra sound of my voice.” The nerve! “Only because I’m eager to throw you around some more. That’ll never get old.” “You’re cold and still soaked through.” “Nothing escapes you.” “I’ve something for you to eat.” At the thought of more gel packs or green bananas, she almost retched, but then the scent of something cooked, something heavenly, assailed her. “What is that smell?” she asked just as the others awakened one by one. “Food for you, Mariketa,” he answered. “A feast of it.” Beside his spot at the edge of the cave, she spied what looked like grilled fish and crayfish, as well as some kind of roasted meat laid out on a smooth flank of wood. Succulent fruits lay in abundant piles, with not a green banana among them. As her mouth watered, Rydstrom muttered, “Methinks your Lykae is trying to impress you. What he can’t take, he’ll tempt.

The first assurance he has won is this: ‘If there is another world, and if good and bad deeds bear fruit and yield results, it is possible that with the breakup of the body, after death, I shall arise in a good destination, in a heavenly world.’ “The second assurance he has won is this: ‘If there is no other world, and if good and bad deeds do not bear fruit and yield results, still right here, in this very life, I live happily, free of enmity and ill will. “The third assurance he has won is this: ‘Suppose evil befalls the evil-doer. Then, as I do not intend evil for anyone, how can suffering afflict me, one who does no evil deed?’ “The fourth assurance he has won is this: ‘Suppose evil does not befall the evil-doer. Then right here I see myself purified in both respects.

Even though great were this cruelty, oppression, and tyranny, though numerous were the oft-victorious clans of the many-familied Erinn; though numerous their kings, and their royal chiefs, and their princes; though numerous their heroes and champions, and their brave soldiers, their chiefs of valour and renown and deeds of arms; yet not one of them was able to give relief, alleviation, or deliverance from that oppression and tyranny, from the numbers and multitudes, and the cruelty and the wrath of the brutal, ferocious, furious, untamed, implacable hordes by whom that oppression was inflicted, because of the excellence of their polished, ample, treble, heavy, trusty, glittering corslets; and their hard, strong, valiant swords; and their well-riveted long spears, and their ready, brilliant arms of valour besides; and because of the greatness of their achievements and of their deeds, their bravery, and their valour, their strength, and their venom, and their ferocity, and because of the excess of their thirst and their hunger for the brave, fruitful, nobly-inhabited, full of cataracts, rivers, bays, pure, smooth-plained, sweet grassy land of Erinn"—(pp. 52-53).

Where all your rights become only an accumulated wrong; where men must beg with bated breath for leave to subsist in their own land, to think their own thoughts, to sing their own songs, to garner the fruits of their own labors...then surely it is a braver, a saner and truer thing, to be a rebel in act and deed against such circumstances as these than tamely to accept it as the natural lot of men.

Specious, but wrongful deem The speech of those ill-taught ones who extol The letter of their Vedas, saying, "This Is all we have, or need;" being weak at heart With wants, seekers of Heaven: which comes—they say—As "fruit of good deeds done;" promising men Much profit in new births for works of faith; In various rites abounding; following whereon Large merit shall accrue towards wealth and power; Albeit, who wealth and power do most desire Least fixity of soul have such, least hold On heavenly meditation. Much these teach, From Veds, concerning the "three qualities;" But thou, be free of the "three qualities," Free of the "pairs of opposites,"[ FN# 2] and free From that sad righteousness which calculates; Self-ruled, Arjuna! simple, satisfied![ FN# 3] Look! like as when a tank pours water forth To suit all needs, so do these Brahmans draw Text for all wants from tank of Holy Writ. But thou, want not! ask not! Find full reward Of doing right in right! Let right deeds be Thy motive, not the fruit which comes from them. And live in action! Labour! Make thine acts Thy piety, casting all self aside, Contemning gain and merit; equable In good or evil: equability Is Yog, is piety! Yet, the right act Is less, far less, than the right-thinking mind. Seek refuge in thy soul; have there thy heaven! Scorn them that follow virtue for her gifts! The mind of pure devotion—even here—Casts equally aside good deeds and bad, Passing above them. Unto pure devotion Devote thyself: with perfect meditation Comes perfect act, and the right-hearted rise—More certainly because they seek no gain—Forth from the bands of body, step by step, To highest seats of bliss.

But if you have bitter jealousy and strife in your heart, do not boast against and do not tell lies against the truth. 15. This wisdom is not wisdom coming down from above, but is earthly, worldly, proceeding from an evil spirit. 16. For where there is jealousy and strife, from that place is disorder and every worthless, wicked deed. 17. But the wisdom from above is indeed first pure, then peaceable, kind, obedient, full of mercy and of good fruits, unwavering, without hypocrisy. 18. And the fruit of acts of loving kindness9 is sown in peace by those who make peace.

the deeds of the flesh are evident, which are: immorality, impurity, sensuality, 20idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, 21envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness, self-control; against such things there is no law. 24Now those who belong to Christ Jesus have crucified the flesh with its passions and desires.

Insipid writer, you pretend to draw for your readers The portraits of your 3 impostors; How is it that, witlessly, you have become the fourth? Why, poor enemy of the supreme essence, Do you confuse Mohammed and the Creator, And the deeds of man with God, his author?... Criticize the servant, but respect the master. God should not suffer for the stupidity of the priest: Let us recognize this God, although he is poorly served. My lodging is filled with lizards and rats; But the architect exists, and anyone who denies it Is touched with madness under the guise of wisdom. Consult Zoroaster, and Minos, and Solon, And the martyr Socrates, and the great Cicero: They all adored a master, a judge, a father. This sublime system is necessary to man. It is the sacred tie that binds society, The first foundation of holy equity, The bridle to the wicked, the hope of the just. If the heavens, stripped of his noble imprint, Could ever cease to attest to his being, If God did not exist, it would be necessary to invent him. Let the wise man announce him and kings fear him. Kings, if you oppress me, if your eminencies disdain The tears of the innocent that you cause to flow, My avenger is in the heavens: learn to tremble. Such, at least, is the fruit of a useful creed.

The root being there, the fruition comes (in the form of) species, life, and experience of pleasure and pain. The roots, the causes, the Samskaras being there, they manifest and form the effects. The cause dying down becomes the effect; the effect getting subtler becomes the cause of the next effect. A tree bears a seed, which becomes the cause of another tree, and so on. All our works now are the effects of past Samskaras; again, these works becoming Samskaras will be the causes of future actions, and thus we go on. So this aphorism says that the cause being there, the fruit must come, in the form of species of beings: one will be a man, another an angel, another an animal, another a demon. Then there are different effects of Karma in life. One man lives fifty years, another a hundred, another dies in two years, and never attains maturity; all these differences in life are regulated by past Karma. One man is born, as it were, for pleasure; if he buries himself in a forest, pleasure will follow him there. Another man, wherever he goes, is followed by pain; everything becomes painful for him. It is the result of their own past. According to the philosophy of the Yogis, all virtuous actions bring pleasure, and all vicious actions bring pain. Any man who does wicked deeds is sure to reap their fruit in the form of pain.

Only a fool says in his heart There is no Creator, no King of kings, Only mules would dare to bray These lethal mutterings. Over darkened minds as these The Darkness bears full sway, Fruitless, yet, bearing fruit, In their fell, destructive way. Sterile, though proliferate, A filthy progeny sees the day, When Evil, Thought and Action mate: Breeding sin, rebels and decay. The blackest deeds and foul ideals, Multiply throughout the earth, Through deadened, lifeless, braying souls, The Darkness labours and gives birth. Taking the Lord’s abundant gifts And rotting them to the core, They dress their dish and serve it out Foul seeds to infect thousands more. ‘The Tree of Life is dead!’ they cry, ‘And that of Knowledge not enough, Let us glut on the ashen apples Of Sodom and Gomorrah.’ Have pity on Thy children, Lord, Left sorrowing on this earth, While fools and all their kindred Cast shadows with their murk, And to the dwindling wise, They toss their heads and wryly smirk. The world daily grinds to dust Virtue’s fair unicorns, Rather, it would now beget Vice’s mutant manticores. Wisdom crushed, our joy is gone, Buried under anxious fears For lost rights and freedoms, We shed many bitter tears. Death is life, Life is no more, Humanity buried in a tomb, In a fatal prenatal world Where tiny flowers Are ripped from the womb, Discarded, thrown away, Inconvenient lives That barely bloomed. Our elders fare no better, Their wisdom unwanted by and by, Boarded out to end their days, And forsaken are left to die. Only the youthful and the useful, In this capital age prosper and fly. Yet, they too are quickly strangled, Before their future plans are met, Professions legally pre-enslaved Held bound by mounting student debt. Our leaders all harangue for peace Yet perpetrate the horror, Of economic greed shored up Through manufactured war. Our armies now welter In foreign civilian gore. How many of our kin are slain For hollow martial honour? As if we could forget, ignore, The scourge of nuclear power, Alas, victors are rarely tried For their woeful crimes of war. Hope and pray we never see A repeat of Hiroshima. No more! Crimes are legion, The deeds of devil-spawn! What has happened to the souls Your Divine Image was minted on? They are now recast: Crooked coins of Caesar and The Whore of Babylon. How often mankind shuts its ears To Your music celestial, Mankind would rather march To the anthems of Hell. If humanity cannot be reclaimed By Your Mercy and great Love Deservedly we should be struck By Vengeance from above. Many dread the Final Day, And the Crack of Doom For others the Apocalypse Will never come too soon. ‘Lift up your heads, be glad’, Fools shall bray no more For at last the Master comes To thresh His threshing floor.

Ik kwam tot de conclusie dat overspel er is om gepleegd te worden. Ik vermoed dat ik nooit een sul heb gehad die zich uitsluitend aan mijn verering wijdde, en zelf ben ik ook vaak verleid door het fruit van een ander, hoewel ik er wel eerlijk bij moet zeggen dat ik van mijn eigen (theoretisch uitstekend onderbouwde) buitenechtelijk biologieles nooit een blijvende natte plek in mijn pyjamabroek overhield, maar dat ik van het overspel van mijn vriendjes doodverlangend bedroefd kon zijn, zelfs bijna - of beter juíst - als ze me bezwoeren dat het neuken van een vreemde vrouw 'niets voorstelde'. Als het niets voorstelde, vroeg ik me dan altijd hysterisch schreeuwend af, waarom deed je het dan, onmens?!

Consider this, Mr. D’Arnoq urged us. Two thousand savages (Mr. Evans’s best guess) enshrine “Thou Shalt Not Kill” in word & in deed & frame an oral “Magna Carta” to create a harmony unknown elsewhere for the sixty centuries since Adam tasted the fruit of the Tree of Knowledge. War was as alien a concept to the Moriori as the telescope is to the Pygmy. Peace, not a hiatus betwixt wars but millennia of imperishable peace, rules these far-flung islands. Who can deny Old Rēkohu lay closer to More’s Utopia than our States of Progress governed by war-hungry princelings in Versailles & Vienna, Washington & Westminster? “Here,” declaimed Mr. D’Arnoq, “and here only, were those elusive phantasms, the noble savages, framed in flesh & blood!

Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit. Let us not become boastful, challenging one another, envying one another (Galatians 5:19-26).

{From Luther Burbank's funeral. He was loved until he revealed he was an atheist, then he began to receive death threats. He tried to amiably answer them all, leading to his death} It is impossible to estimate the wealth he has created. It has been generously given to the world. Unlike inventors, in other fields, no patent rights were given him, nor did he seek a monopoly in what he created. Had that been the case, Luther Burbank would have been perhaps the world's richest man. But the world is richer because of him. In this he found joy that no amount of money could give. And so we meet him here today, not in death, but in the only immortal life we positively know--his good deeds, his kindly, simple, life of constructive work and loving service to the whole wide world. These things cannot die. They are cumulative, and the work he has done shall be as nothing to its continuation in the only immortality this brave, unselfish man ever sought, or asked to know. As great as were his contributions to the material wealth of this planet, the ages yet to come, that shall better understand him, will give first place in judging the importance of his work to what he has done for the betterment of human plants and the strength they shall gain, through his courage, to conquer the tares, the thistles and the weeds. Then no more shall we have a mythical God that smells of brimstone and fire; that confuses hate with love; a God that binds up the minds of little children, as other heathen bind up their feet--little children equally helpless to defend their precious right to think and choose and not be chained from the dawn of childhood to the dogmas of the dead. Luther Burbank will rank with the great leaders who have driven heathenish gods back into darkness, forever from this earth. In the orthodox threat of eternal punishment for sin--which he knew was often synonymous with yielding up all liberty and freedom--and in its promise of an immortality, often held out for the sacrifice of all that was dear to life, the right to think, the right to one's mind, the right to choose, he saw nothing but cowardice. He shrank from such ways of thought as a flower from the icy blasts of death. As shown by his work in life, contributing billions of wealth to humanity, with no more return than the maintenance of his own breadline, he was too humble, too unselfish, to be cajoled with dogmatic promises of rewards as a sort of heavenly bribe for righteous conduct here. He knew that the man who fearlessly stands for the right, regardless of the threat of punishment or the promise of reward, was the real man. Rather was he willing to accept eternal sleep, in returning to the elements from whence he came, for in his lexicon change was life. Here he was content to mingle as a part of the whole, as the raindrop from the sea performs its sacred service in watering the land to which it is assigned, that two blades may grow instead of one, and then, its mission ended, goes back to the ocean from whence it came. With such service, with such a life as gardener to the lilies of the field, in his return to the bosoms of infinity, he has not lost himself. There he has found himself, is a part of the cosmic sea of eternal force, eternal energy. And thus he lived and always will live. Thomas Edison, who believes very much as Burbank, once discussed with me immortality. He pointed to the electric light, his invention, saying: 'There lives Tom Edison.' So Luther Burbank lives. He lives forever in the myriad fields of strengthened grain, in the new forms of fruits and flowers, plants, vines, and trees, and above all, the newly watered gardens of the human mind, from whence shall spring human freedom that shall drive out false and brutal gods. The gods are toppling from their thrones. They go before the laughter and the joy of the new childhood of the race, unshackled and unafraid.

(Pericles Funeral Oration) But before I praise the dead, I should like to point out by what principles of action we rose to power, and under what institutions and through what manner of life our empire became great. Our form of government does not enter into rivalry with the institutions of others. Our government does not copy our neighbors', but is an example to them. It is true that we are called a democracy, for the administration is in the hands of the many and not of the few. But while there exists equal justice to all and alike in their private disputes, the claim of excellence is also recognized; and when a citizen is in any way distinguished, he is preferred to the public service, not as a matter of privilege, but as the reward of merit. Neither is poverty an obstacle, but a man may benefit his country whatever the obscurity of his condition. There is no exclusiveness in our public life, and in our private business we are not suspicious of one another, nor angry with our neighbor if he does what he likes; we do not put on sour looks at him which, though harmless, are not pleasant. While we are thus unconstrained in our private business, a spirit of reverence pervades our public acts; we are prevented from doing wrong by respect for the authorities and for the laws, having a particular regard to those which are ordained for the protection of the injured as well as those unwritten laws which bring upon the transgressor of them the reprobation of the general sentiment. Because of the greatness of our city the fruits of the whole earth flow in upon us; so that we enjoy the goods of other countries as freely as our own. Then, again, our military training is in many respects superior to that of our adversaries; Our enemies have never yet felt our united strength, the care of a navy divides our attention, and on land we are obliged to send our own citizens everywhere. But they, if they meet and defeat a part of our army, are as proud as if they had routed us all, and when defeated they pretend to have been vanquished by us all. None of these men were enervated by wealth or hesitated to resign the pleasures of life; none of them put off the evil day in the hope, natural to poverty, that a man, though poor, may one day become rich. But, deeming that the punishment of their enemies was sweeter than any of these things, and that they could fall in no nobler cause, they determined at the hazard of their lives to be honorably avenged, and to leave the rest. They resigned to hope their unknown chance of happiness; but in the face of death they resolved to rely upon themselves alone. And when the moment came they were minded to resist and suffer, rather than to fly and save their lives; they ran away from the word of dishonor, but on the battlefield their feet stood fast, and in an instant, at the height of their fortune, they passed away from the scene, not of their fear, but of their glory. I speak not of that in which their remains are laid, but of that in which their glory survives, and is proclaimed always and on every fitting occasion both in word and deed. For the whole earth is the tomb of famous men.

When Someone Says I Love You" the whole room fills up with iced tea, something gives: the sun peels from your window, a sugared lemon, whole, flaming, hanging there. You tell them they must: puncture your chest with a straw to suck all the empty out, but because they say love they think they can't hurt you, even to save your life, which is why you float up up up, knocking your curled toes and bedeviled breath hard against the tea- stained ceiling, why you swim sentry over the oxheart that flooded your bed, hollowed you out. See it there: big and bobbing wax fruit, sweating with the effort of its own improbable being, each burst of wetness a cry to which you are further beholden, a sweetness trained against your own best alchemy. Witch, you can only watch this bloodletting from above, can only amend the deed to your body: see it say it back, see it like a little rabbit with a twist on its neck and wish you could be that, being had, being held, but instead you grow wooden and spin on your back. Propeller? No, there is no getting away from this, and so: ceiling fan, drowning their hushed joy, going schwa schwa schwa in the bed's sheath of late afternoon light.

Others, however, have an overwhelming sense of their own inadequacy and see only their failings, and to these Edwards brings the sweetness of the Christian experience of God's comfort. He reminds us that when we come to the gospel, there is repentance and reliance upon Christ. The biblical repentance to which Edwards draws us is marked out by its all-encompassing nature. We repent not only of our sins but also of our righteousness, as we see the utter unacceptability of even our best deeds. By resting in Christ, by which we see ourselves as completely accepted by him, his record becomes ours, and our record is imputed to him. His blessings and the reward of his sacrifice become ours, and our sin is imputed to him. The consequence of this is an intense humility in our lives, and with it a blessing of comfort and sense of pardon. Paradoxically, we discover that the more sinful we see ourselves, the more radical appears the nature of the grace of God, and the sweeter the fruit of repentance becomes in our lives. Genuine repentance is brought about, ultimately, neither by the fear of consequences nor by the fear of rejection, but as a ministry of the Holy Spirit, who gives to us a deep conviction of the mercy of God.

I well believe, dear Mother, that it is somewhat painful for you that I have travelled so far away from you and was not even able to bid you farewell. Indeed, do not think as though I had no filial love for you or else I would not have accepted this call or at least would have asked for your advice. I could not possibly refuse the call, otherwise I would have been disobedient to the heavenly Father who has sufficiently assured me of His will. Time did not permit me to bid you farewell in person. I had to hurry with my dear colleague to my congregation that was already underway. . . . My congregation, to which the wonderful God has led me, is indeed still small but consists mainly of such people who already have suffered much for Christ's sake and therefore have their Christianity not in the mouth but in the heart and demonstrate it in deed. For that reason I not only have love for these upright people with my heart and with joy want to live and die with them in America, but they also love me more than I am worthy and would share their heart with me if they could. . . . [I]f the wind remains good, we will arrive with God's help in 5 or 6 weeks to the place and location for which we rather earnestly yearn because it is said to be a good, fruitful, and blessed land.

In the Brhadāraṇyaka Upaniṣad7 the first form of the doctrine of transmigration is given. The souls of those who have lived lives of sacrifice, charity and austerity, after certain obscure peregrinations, pass to the World of the Fathers, the paradise of Yama; thence, after a period of bliss, they go to the moon; from the moon they go to empty space, whence they pass to the air, and descend to earth in the rain. There they “become food,… and are offered again in the altar fire which is man, to be born again in the fire of woman”, while the unrighteous are reincarnated as worms, birds or insects. This doctrine, which seems to rest on a primitive belief that conception occurred through the eating by one of the parents of a fruit or vegetable containing the latent soul of the offspring, is put forward as a rare and new one, and was not universally held at the time of the composition of the Upaniṣad. Even in the days of the Buddha, transmigration may not have been believed in by everyone, but it seems to have gained ground very rapidly in the 7th and 6th centuries B.C. Thus the magnificently logical Indian doctrines of saṃsāra, or transmigration, and karma, the result of the deeds of one life affecting the next, had humble beginnings in a soul theory of quite primitive type; but even at this early period they had an ethical content, and had attained some degree of elaboration. In

…anger is sometimes necessary and proper. But be sure that you use it correctly. You are commanded to get angry, not on your own behalf, but on behalf of your office and of God; you must not confuse the two, your person and your office. As far as your person is concerned, you must not get angry with anyone regardless of the injury he may have done to you. But where your office requires it, there you must get angry, even though no injury has been done to you personally. For example, a pious judge gets angry with a criminal, even though personally he wishes him no harm and would rather let him off without punishment. His anger comes out of a heart where there is nothing but love toward his neighbor. Only the evil deed is punishable and must bear the anger; without it there would be no anger or punishment. But if your brother has done something against you and angered you, and then begs your pardon and stops doing wrong, your anger, too, should disappear. Where does the secret spite come from which you continue to keep in your heart? The deed that caused your anger is gone, and in its place have come other deeds, which show that the man is converted and has become a completely different person, a new tree with new fruits. Now he gives you his love and his highest esteem, he blames and reproaches himself on your account. If you do not give him another chance and cordially forgive him, you must really be a scoundrel before both God and the world…

Our acceptance with God is sure only through His beloved Son, and good works are but the result of the working of His sin-pardoning love. They are no credit to us, and we have nothing accorded to us for out good works by which we may claim a part in the salvation of our souls. Salvation is God’s free gift to the believer, given to him for Christ’s sake alone. The troubled soul may find peace through faith in Christ, and his peace will be in proportion to his faith and trust. He cannot present his good works as a plea for the salvation of his soul. But are good works of no real value? Is the sinner who commits sin every day with impunity, regarded of God with the same favor as the one who through faith in Christ tries to work in his integrity? The Scripture answers, ‘We are his workmanship, created in Christ Jesus unto good works, which God has before ordained that we should work in them.’ In His divine arrangement, through His unmerited favor, the Lord has ordained that good works shall be rewarded. We are accepted through Christ’s merit alone, and the acts of mercy, the deeds of charity, which we perform, are the fruits of faith; and they become a blessing to us; for men are to be rewarded according to their works. It is the fragrance of the merit of Christ than makes our good works acceptable to God, and it is grave that enables us to do the works for which He rewards us. Our works in and of themselves have no merit. When we have done all that it is possible for us to do, we are to count ourselves as unprofitable servants. We deserve no thanks from God. We have only done what it was our duty to do, and our works could not have been performed in the strength of our own sinful nature. The Lord has bidden us to draw nigh to Him, and He will draw nigh to us; and drawing nigh to Him, we receive the grace by which to do those good works which will be rewarded at His hands.

Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed.” —Mark 1:35 2. Have an honest heart. “Call upon me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart.”—Jeremiah 29:12-13 3. Open your Bible. “The word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” —Hebrews 4:12 4. Have a genuine friend. “Let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching.”—Hebrews 10:24-25 God has not meant for our lives to be empty. His plan is for us to live full and abundant lives (see John 10:10). As Rick Warren explains in his book The Purpose-Driven Life, “The purpose of your life is far greater than your own personal fulfillment, your peace of mind, or even your happiness. It’s far greater than your family, your career, or even your wildest dreams and ambitions. If you want to know why you were placed on this planet, you must begin with God. You were born by his purpose and for his purpose.”8 God did not make you to be empty. Walk with and in the purpose He has planned for you. Prayer: Father God, lift me out of a life of emptiness. You didn’t make me to be there, and that’s not where I will remain. With Your Spirit and power I will rise above this phase of emptiness and live an abundant life. Thank You for giving me a gentle whisper. Amen.   Action: If you find yourself in an empty stage of life, put into action this week the four steps that are given.   Today’s Wisdom: Blessed is the man who trusts in the LORD, whose confidence is in him. He will be like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It has no worries in a year of drought and never fails to bear fruit. —JEREMIAH 17:7-8

The truth is, the vanity of protective parents that I cited to the court goes beyond look-at-us-we’re-such-responsible-guardians. Our prohibitions also bulwark our self-importance. They fortify the construct that we adults are all initiates. By conceit, we have earned access to an unwritten Talmud whose soul-shattering content we are sworn to conceal from “innocents” for their own good. By pandering to this myth of the naïf, we service our own legend. Presumably we have looked the horror in the face, like staring into the naked eye of the sun, blistering into turbulent, corrupted creatures, enigmas even to ourselves. Gross with revelation, we would turn back the clock if we could, but there is no unknowing of this awful canon, no return to the blissfully insipid world of childhood, no choice but to shoulder this weighty black sagacity, whose finest purpose is to shelter our air-headed midgets from a glimpse of the abyss. The sacrifice is flatteringly tragic. The last thing we want to admit is that the forbidden fruit on which we have been gnawing since reaching the magic age of twenty-one is the same mealy Golden Delicious that we stuff into our children’s lunch boxes. The last thing we want to admit is that the bickering of the playground perfectly presages the machinations of the boardroom, that our social hierarchies are merely an extension of who got picked first for the kickball team, and that grown-ups still get divided into bullies and fatties and crybabies. What’s a kid to find out? Presumably we lord over them an exclusive deed to sex, but this pretense flies so fantastically in the face of fact that it must result from some conspiratorial group amnesia. To this day, some of my most intense sexual memories date back to before I was ten, as I have confided to you under the sheets in better days. No, they have sex, too. In truth, we are bigger, greedier versions of the same eating, shitting, rutting ruck, hell-bent on disguising from somebody, if only from a three-year-old, that pretty much all we do is eat and shit and rut. The secret is there is no secret. That is what we really wish to keep from our kids, and its suppression is the true collusion of adulthood, the pact we make, the Talmud we protect.

Such was the reward for Maximin's loud boasts and the cities' resolutions against us, while the fruits of the Christians' limitless enthusiasm and devotion became evident to all the heathen. Alone in the midst of this terrible calamity they proved by visible deeds their sympathy and humanity. All day long some continued without rest to tend the dying and bury them - the number was immense, and there was no one to see to them; others rounded up the huge number who had been reduced to scarecrows all over the city and distributed loaves to them all, so that their praises were sung on every side, and all men glorified the God of the Christians and owned that they alone were pious and truly religious: did not their actions speak for themselves?

If you place flowers there with your mind fully given over to a god, those flowers will surely reach that deity's feet. But if you put them there without any deity in mind, they will not move from that place. This is to prove that our deeds will not bear fruit unless they are intended.

Evil deeds are the fruit of an evil heart. They are not an aberration from our true self but a revelation of it.

If thy deed be sour, thy fruit be sour. If thy deed be sweet, thy fruit be like dripping honey, satisfying.

Science prospers exactly in proportion as it is religious. The great deeds of philosophers have been less the fruit of their intellect than of the direction of that intellect by an eminently religious tone of mind. Truth has yielded herself rather to their patience, their love, their single-heartedness and their self-denial, than to their logical acumen.

Life is to be tended like these trees and those vines.' He pointed across the field to the vineyard hanging with ripened fruit. 'Be mindful of the words and deeds you plant, for they will root and grow whatever you intend. It can be a blessing or a curse. And prune away the dead and sick from your life, making way for new.

Bitterness and sweetness, are both fruits of egoism. Doing egosim of good deeds brings sweetness. Doing egosim of bad deeds brings bitterness.

Sow good seeds for a bountiful harvest of good fruits.

Without charity external work is of no value, but anything done in charity, be it ever so small and trivial, is entirely fruitful inasmuch as God weighs the love with which a man acts rather than the deed itself.

The mystery is Christ among you, your hope of glory” (Colossians 1:27). Hope knows that if great trials are avoided, great deeds remain undone, and the possibility of growth into greatness of soul is aborted. Pessimism and defeatism are never the fruit of the life-giving Spirit but rather reveal our unawareness of present risenness.

The creation of your destiny and the fruits of your karma are the outcome of your deeds.

Instances in which we’re able to lend a helping hand are always remembered when we die. When the opportunity to extend compassion comes our way, no kind deed is meaningless. Our lives provide opportunities for us to extend compassion unique to what our situations allow, and we must strive to take every chance we can to look out for one another. Our life review doesn’t emphasize the times you spent doing mindless work or distracting yourself, it reflects most the moments where fulfillment could have been increased. Just as we’re faced with what we didn’t do and could’ve done, we enjoy seeing the fruits of our compassionate labor. We see how every act of kindness, particularly selflessness, made the collective a better whole. We realize ourselves as part of the bigger picture, a mere extension of a greater unit. Souls on the other side eventually see the true nature of our existence and its entangled, interwoven nature that unites us.

Recognizing Your Strengths The strengths you have inside your core. All the strengths represent the self in the world. The values you stand behind the virtues of living a fruitful life. Your values leading the path for you to be recognized by the deeds you do. The internal strengths that shine within you. The kindness you have, help bonding the world. The love you spread, nurtures the world. The forgiveness you have, begin the healing in the world. The humility inside you, representing you bringing out the best of you. The fairness you treat the world, you are showing a leader in the world. The love of learning you practice doing, you are bringing light in the world. The spirituality you practice, peace will follow. The talents you have matter in this world. Artistic gift of yours brings a colorful world. Literate gift of yours inspires the world. Engineering gift of yours advance the world. Athletic gift of yours impresses the world. All the strengths you have mean everything to us all. Recognizing your strengths a beginning of all. Working hard in nurturing your strengths you are helping us all. One day we all can ripe your fruit feeding us all.

Tell the righteous it will be well with them, for they will enjoy the fruit of their deeds.

Genuine and love and the concentrated devotion it involves - "all your heart, and all your soul, and all your might" - is so hard and demands such accumulated wisdom and experience that it might be the fruit only of many generations. Not every generation in a family will necessarily be capable of love. And even when one generation is capable of it, the effort and responsibility for a long moral inheritance - and so for a whole history of fateful choices, deeds, and experiences - might cause its members to slip back into carelessness and forgetfulness.

The Sovereign Lord declares, I will show you the holiness of My Great Name, which has been profaned among the nations, the name you have profaned among them. Then the nations will know that I am the LORD, declares the Sovereign Lord, when I show myself holy through you before their eyes. For I will take you out of the nations; I will gather you from all the countries and bring you back into your own land. I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And, I will put my Spirit in you and move you to follow My decrees and be careful to keep my laws. You will live in the land I gave your forefathers; you will be My people, and I will be your God. I will save you from all uncleanness. I will call forth the grain and make it plentiful and will not bring famine upon you. I will increase the fruit of the trees and the crops of the field, so that you will no longer suffer disgrace among the nations because of famine. Then you will remember your evil ways and wicked deeds, and you will loathe yourselves for your sins and detestable practices. I want you to know that I am not doing this for your sake. Be ashamed and

The Sovereign Lord declares, I will show you the holiness of My Great Name, which has been profaned among the nations, the name you have profaned among them. Then the nations will know that I am the LORD, declares the Sovereign Lord, when I show myself holy through you before their eyes. For I will take you out of the nations; I will gather you from all the countries and bring you back into your own land. I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And, I will put my Spirit in you and move you to follow My decrees and be careful to keep my laws. You will live in the land I gave your forefathers; you will be My people, and I will be your God. I will save you from all uncleanness. I will call forth the grain and make it plentiful and will not bring famine upon you. I will increase the fruit of the trees and the crops of the field, so that you will no longer suffer disgrace among the nations because of famine. Then you will remember your evil ways and wicked deeds, and you will loathe yourselves for your sins and detestable practices. I want you to know that I am not doing this for your sake. Be ashamed and disgraced for your conduct, O House of Israel!

You really can't go wrong with the food at any Jewish holiday. Well, with the exception of Passover, because matzah is terrible and eight days of no carbs but matzah and potatoes can have you crying for pizza by the end. But think bagels and lox to break the Yom Kippur fast. All sorts of exotic fruits on Tu B'Shevat. Brisket and tzimmes and noodle kugel for pretty much any occasion. And that's only the Ashkenazi food; I'd been treated to Sephardic and Mizrahi food occasionally at friends' houses growing up, and I remembered fish cooked in spicy tomato sauce, tangines with chickpeas and saffron, Yemenite braided bread with whole eggs hidden in the twists. But Hanukkah food? Because Hanukkah celebrates the miracle of the oil, it's basically a mitzvah to eat fried foods for the holiday. And doing a good deed by eating French fries or doughnuts is the absolute best way to do a good deed.

We must continually abide in the vine, so that we can keep bearing lasting fruits

A good tree never seizes to bear good fruits.

Every tree is known by its fruits. So a man is known his deeds.

Can a bad tree bears good fruits?

A good tree bears good fruits.

Private Prayers for the Priest Before Celebrating the Eucharist Purify our consciences, we beseech thee, Almighty God, that we may worthily hear and receive thy Holy Word, magnify thy Holy Name, and offer unto thee the spotless sacrifice of thy Son, even Jesus Christ our Lord. Amen. or Cleanse our consciences, we beseech thee, O God, by thy visitation, that thy Son our Lord Jesus Christ, when he cometh, may find in us a dwelling place made ready for himself; who liveth and reigneth with thee and the Holy Spirit, ever one God, world without end. Amen. or Be present, be present, O Jesus, our great High Priest, as you were present with your disciples, and be known to us in the breaking of bread; who lives and reigns with the Father and the Holy Spirit, now and for ever. Amen. After Celebrating the Eucharist Blessed, praised, worshipped, hallowed and adored be Jesus Christ on his throne of glory in heaven, in the most holy Sacrament of the altar, and in the hearts of his faithful people (and may the souls of the faithful departed, through the mercy of God, rest in peace). Amen. or By the power of the Holy Spirit may I be a reasonable, holy, and living sacrifice to you all the days of my life, O Lord. Amen. or O Lord Jesus Christ, who in a wonderful Sacrament hast left unto us a memorial of thy passion: Grant us, we beseech thee, so to venerate the sacred mysteries of thy Body and Blood, that we may ever perceive within ourselves the fruit of thy redemption; who livest and reignest with the Father and the Holy Spirit, one God, for ever and ever. Amen. Prayers for use at the Offertory Offering of the Bread Blessed are you. Lord God of all creation; through your of the Bread goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the Bread of Heaven.       Response:   Blessed be God forever. Preparation of the Cup By the Mystery of this water and wine may we come to of the Cup share in the divinity of Christ, who humbled himself to share in our humanity. Offering of the Cup Blessed are you, Lord God of all creation; through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become for us the Cup of Salvation.       Response:   Blessed be God forever. Of the Alms: Receive, O Lord, these gifts presented by your people for the work of your Church. At the Lavabo: Create in me a clean heart, O God, and renew a right spirit within me. or Lord, wash away my iniquity and cleanse me from my sin. or I will wash my hands among the innocent, Lord, and walk around your altar, that I may tell of your wondrous deeds.

8 Jerusalem staggers, Judah is falling; their words and deeds are against the LORD , defying his glorious presence. 9 The look on their faces testifies against them; they parade their sin like Sodom; they do not hide it. Woe to them! They have brought disaster upon themselves. 10 Tell the righteous it will be well with them, for they will enjoy the fruit of their deeds. 11 Woe to the wicked! Disaster is upon them! They will be paid back for what their hands have done.

Isidore says: “We must be most watchful over the guard of our heart from which arises the beginning of good and evil. Christ meant this when he said. ‘There is no good tree that brings forth evil fruit; nor an evil tree that brings forth good fruit. For every tree is known by its fruit.  A good man out of the good treasure of his heart brings forth that which is good. . . . For out of the abundance of the heart the mouth speaks’.” [210] In these words our Lord states that the principle of good or evil is in the heart with which the actions conform as the fruits with the tree. As every exterior movement is caused by the initial movement in the heart, so every good or wicked action resembles the primary intention of the spiritual heart, that is, the man's motive for it. The mind is the root or thought of the action; if this be good, it produces good fruit; if evil, bad fruit is the result. Therefore Isidore says: “The thought brings forth pleasure; pleasure begets consent; consent produces the deed; the deed begets custom; custom breeds necessity and necessity brings forth despair.

deprive not yourselves thereof. Ye are the letters of the words, and the words of the Book. Ye are the saplings which the hand of Loving-kindness hath planted in the soil of mercy, and which the showers of bounty have made to flourish…. Now is the time for you to put forth your leaves, and yield your fruit. The fruits of the tree of man have ever been and are goodly deeds and a praiseworthy character.”5

Be like a palm tree , people throw it with stones, and it provides them with the sweetest fruits.

Buddha told Kalamas , “I’ll tell you all, the criterion for rejection of someone’s teachings”; Do not believe anything on mere hearsay. Do not believe in traditions merely because they are old and have been handed down for many generations and in many places Do not believe anything on account of rumors or because people talk a great deal about it. Do not believe in anything just because you are shown the written testimony of some ancient sage. Do not believe in what you have fancied, thinking that, because it is extraordinary, it must have been inspired by some wonderful being. Do not believe anything because presumptions are in its favor or because the custom of many years inclines you to take it. Do not believe anything merely on the authority of your teacher and priests.   The Kalamas asked Buddha. “What should be the criterion for acceptance of someone’s teachings, venerable sir? “   Buddha replied, “ Whatever after thorough investigation and reflection, you find to agree with reason and experience ,as conductive to good and benefit of one and all and of the world at large, accept only that as true, and shape your life according with it.”   Buddha continued, “There are four solace found by people who are wise, they think this way, "'Suppose there is an afterlife and there is a fruit, result, of deeds done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.' This is the first solace found by him. "'Suppose there is no afterlife and there is no fruit, no result, of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.' This is the second solace found by him.” "'Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill (results) affect me who do no evil deed?' This is the third solace found by him. "'Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case.' This is the fourth solace found by him

One good deed a day, is 365 good deeds in a year. Do not select who deserves your good deeds for the trees that bore the fruits you eat did not select you.

the fruits of bad deeds or bad karma do not necessarily mean punishment or retribution, they certainly can be seen as lessons that need to be learnt.

the LORD search the heart          j and test the mind, [2]      k to give every man according to his ways,         according to the fruit of his deeds.

Deeds are thoughts. Deeds are seeds. They are thoughts made manifest. Except your thoughts are made manifest as deeds, they abide alone as mere wishes but when they are translated into deeds, they bear fruit worthy of their nature. Thoughts and deeds are one!

We do not want to take credit for our evil choices. We sometimes try to blame them on God, just as Adam did when he said, “The woman whom you gave to be with me, she gave me fruit of the tree, and I ate” (Gen. 3:12). He tried to blame the fall on God Himself. That’s our tendency—take credit for the good, transfer blame for the evil. But Edwards understood that any good deed we do, any righteous choices that we make, are only because God is at work within us.

February 11 The Dance of Grace Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom.—James 3:13 Ladies, this week I came upon the following definition of humility as used in James 3:13: an inwrought grace of soul. Humility. Grace of soul. Stop for a moment; turn those words over in your mind a little. Isn’t grace of soul the perfect descriptor of that friend of yours who is steeped in humility? Is she not wise? Does she not say the right thing, do the very thing you need at the very moment you need it? Oh how elusive, humility. Yet grace describes it so well. Ah, but how to describe grace? I see grace not as a single entity, but as a compilation of the Spirit’s fruit. If you imagine a ballerina pirouetting, a vision of swirling chiffon, it is not the step you admire but the whole dance. Love, joy, peace—yes; patience, gentleness, goodness, kindness—for sure; carefully choreographed by the Spirit onto the soul. Inwrought. Then manifest wisely, in humility. Make no mistake; grace of soul does not come easily. The Spirit gently prods away, as life throws itself at us. Our souls would lack spiritual substance, left to their own devices. Neither is the life of a ballerina softness and fluff. Her muscles have to be firmed by years of training, before her routine can become a part of her being. I ask you ladies, does the ballerina train for years to recline on her couch? No. No. Absolutely not. Her mind twirls en pointe. Her muscles ooze ballet. So too soul grace, once inwrought. It cannot be contained, but dances out. The humble are not even aware of the rhythm they are in. Of course, grace is never a polished ballet until heaven. While on this earth, the best I can do is get in the rhythm of the Spirit and let grace dance the dance of life like the ballerina she is.

Pray one for another.” — James 5:16 As an encouragement cheerfully to offer intercessory prayer, remember that such prayer is the sweetest God ever hears, for the prayer of Christ is of this character. In all the incense which our Great High Priest now puts into the golden censer, there is not a single grain for himself. His intercession must be the most acceptable of all supplications—and the more like our prayer is to Christ’s, the sweeter it will be; thus while petitions for ourselves will be accepted, our pleadings for others, having in them more of the fruits of the Spirit, more love, more faith, more brotherly kindness, will be, through the precious merits of Jesus, the sweetest oblation that we can offer to God, the very fat of our sacrifice. Remember, again, that intercessory prayer is exceedingly prevalent. What wonders it has wrought! The Word of God teems with its marvellous deeds. Believer, thou hast a mighty engine in thy hand, use it well, use it constantly, use it with faith, and thou shalt surely be a benefactor to thy brethren. When thou hast the King’s ear, speak to him for the suffering members of his body. When thou art favoured to draw very near to his throne, and the King saith to thee, “Ask, and I will give thee what thou wilt,” let thy petitions be, not for thyself alone, but for the many who need his aid. If thou hast grace at all, and art not an intercessor, that grace must be small as a grain of mustard seed. Thou hast just enough grace to float thy soul clear from the quicksand, but thou hast no deep floods of grace, or else thou wouldst carry in thy joyous bark a weighty cargo of the wants of others, and thou wouldst bring back from thy Lord, for them, rich blessings which but for thee they might not have obtained:— “Oh, let my hands forget their skill, My tongue be silent, cold, and still, This bounding heart forget to beat, If I forget the mercy-seat!

By the power of this, may the obstacles of those great beings who are doctrine holders be dispelled!!! May the lives of those who adhere to the teachings be prolonged and may benefactors power increase! May sentient being be joyfully happy and always practice the Dharma! May the fruit of benefiting oneself and other ripen like that of a wish~fulfilling tree! May good deeds and enlightened activity PROLIFERATE and be auspicious! I wrote this myself. May virtue prevail! May virtue prevail! May virtue and excellence prevail!

Neither gods nor men can foresee when an evil deed will bear its fruit. I accept it with an open heart and without complaint of injustice. The sutras say: “When you meet with adversity don’t be upset, because it makes sense.” With such an understanding you’re in harmony with reason. And by suffering injustice you enter the Path.

Neither gods nor men can foresee when an evil deed will bear its fruit. I accept it with an open heart and without complaint of injustice. The sutras say: “When you meet with adversity don’t be upset, because it makes sense.” With such an understanding you’re in harmony with reason. And by suffering injustice you enter the Path.

Self-denial is a fruit of the atonement made perfect only by the atonement. And thus, in the growing and ripening of spiritual fruit, God uses our thoughts, words, and deeds as instruments of sanctification.

The one area in which some women can claim a degree of parity is in literature. The educated ladies of Elizabethan England are making their biggest impression through translations, for noble and gentry families choose to educate their daughters in languages and music above all other things. The daughters of Sir Anthony Cooke are foremost among these. The formidable Anne, who marries Sir Nicholas Bacon, publishes a translation from the Latin of no less a work than John Jewel’s Apologie of the Church of England in 1564. Her sister, Mildred, the wife of Sir William Cecil, can speak Greek as fluently as English and translates several works. Another of Sir Anthony’s daughters, Elizabeth, Lady Russell, publishes her translation from the French of A Way of Reconciliation touching the true nature and substance of the body and blood of Christ in the Sacrament; and a fourth daughter, Katherine, is renowned for her ability to translate from the Greek, Latin and Hebrew. Other families also produce female scholars. Mary Bassett, granddaughter of Sir Thomas More, is well-versed in the classics and translates works by Eusebius, Socrates and several other ancient writers, not to mention a book by her grandfather. Jane, Lady Lumley, publishes a translation of Euripides. Margaret Tyler publishes The Mirror of Princely deeds and Knighthood (1578), translated from the Spanish. And so on. The educated ladies of Elizabethan England are far freer to reveal the fruits of their intellect than their mothers and grandmothers.

Good deeds are actions that one later rejoices, The fruits of which one reaps with delight.

Pride is sneaky: it hides inside good things. Saint Augustine astutely observed that “every other kind of sin has to do with the commission of evil deeds, whereas pride lurks even in good works in order to destroy them.”[23] So true—work, which is a source of meaning and purpose, becomes workaholism, which hurts our relationships. Success, the fruit of excellence, becomes an addiction. All because of pride.

Good doers may not feel anything As long as their good deeds do not bear fruit. But when their good deeds ripen before their eyes, They feel the pleasure of their good deeds.

Recognizing Your Strengths The strengths you have inside your core. All the strengths represent the self in the world. The values you stand behind the virtues of living a fruitful life. Your values leading the path for you to be recognized by the deeds you do. The internal strengths that shine within you. The kindness you have, help bonding the world. The love you spread, nurtures the world. The forgiveness you have, begin the healing in the world. The humility inside you, representing you bringing out the best of you. The fairness you treat the world, you are showing a leader in the world. The love of learning you practice doing, you are bringing light in the world. The spirituality you practice, peace will follow. The talents you have matter in this world. Artistic gift of yours brings a colorful world. Literary gift of yours inspires the world. Engineering gift of yours advance the world. Athletic gift of yours impresses the world. All the strengths you have mean everything to us all. Recognizing your strengths a beginning of all. Working hard in nurturing your strengths you are helping us all. One day we all can ripe your fruit feeding us all.

A fruit is counted as a fruit when we see it. It is the same with spiritual fruit. We can’t claim to have fruit until we exhibit it in the wall of our lives. We have the fruit of Holy Spirit only when others can taste it in us. “let your light shine before others, that they may see your good deeds and glorify your Father in heaven.’ (Matt 5:16).

It does indeed call for a response from us; but that response is to be one that is appropriate not to the accomplishing of a work but to the bearing of fruit. The goal it sets for us is not the amassing of deeds, good or bad, but simply the unimpeded experiencing of our own life as the Word abundantly bestows it upon us. And that, as I said, is entirely fitting; because the parable is told to us by none other than the Word himself, whose final concern is nothing less than the reconciled you and me that he longs to offer his heavenly Father. He did not become flesh to display his own virtuosity; he did so to bring us home to his Father's house and sit us down as his bride at the supper of the Lamb. He wills us whole and happy, you see; and the parable of the Sower says he will unfailingly have us so, if only we don't get in the way.

अस्मि अभेद जनन पीताह लोका समसता सरल भाषामा भन्नु पर्दा म बिर्ये उत्पादन तथा सस्थापन गर्ने समस्त लॊकको बुवा हु येध्धेपी मैले मेरो प्रकृति भवानी तथा मेरो पत्नी महालक्ष्मीलाइ पनि धेरै माया गर्छु तथा सम्पूर्ण प्राणी हरुलाई जो जस्तो रुप को भए पनि सबैजनालाई समान रुप मा हेर्छु ! सम्पूर्ण प्राणी हरुलाइ आ आफ्नो भाग्य र कर्म अनुसारको फल प्राप्त हुन्छा येध्धेपी कुनै पनि महिला पुरुष हरुको आ आफ्नो सत बिचार र सत कार्य जस्तै येज्ञे, धर्म, दान, धारण, सहयोग, क्षेमा, सात्विक ब्रामण पण्डित पालन पोषण, सात्विक साधु सन्त महन्त पालन तथा सात्विक महिला पुरष हरुको पालन इत्यादि बाट भाग्य निर्माण गर्न सक्नु हुन्छा। मैले आफ्नो संख चक्र गदा पद्म मेरो अमृत र पत्नी चोर राहु केतु र म संग लड्न आउने मधु कैटव बाहेक अरुलाई मैले मेरो चक्र ले काट्दिन ! मैले धर्म का गुण भएका प्राणी तथा महिला पुरुष हरुको सधै रक्षा गर्छु। - श्रीओंम For sure, I am the father of all the existence I produce and establish chromosomes. I love my nature Bhavani and my wife Mahalakshmi very much. I watch all creatures equally regardless of their appearance. All living beings specially ladies and gentlemen receive the fruits according to their destiny and deeds. Even though any ladies and gentleman can create their fortune through their honest, true thoughts and deeds like Yajna, Dharma, donations, accomplishing help, forgiveness, praying, chanting serving and feeding vegetarian and non- alcoholic ladies and gentleman like Brahman Pandit Satvik Sadhu Sant Mahant because they all are the true form of God or Bhagawan or Iswor. I use my Sankha, Chakra Gada Padma to cut the cheaters Rahu and ketu and I cut through my Chakra to those who stole my wife even though I cut to Madhu Kaitav who come to fight with me. I always protect and love the religious or spiritual creatures or spiritual ladies and gentlemen - Shreeom

To get past Hellenism by means of deeds: that would be our task. But to do that, we first have to know what it was! There is a certain kind of thoroughness which is but the excuse for inactivity. Think of what Goethe understood about antiquity: certainly not as much as any philologist, and yet quite enough to enable him to engage in fruitful struggle with it. One should not, in fact, know more about a thing than one can oneself digest creatively.

The heart is a tree that is irrigated by the water of worship and good deeds; its fruits are the emergence of vivid spiritual states.

In the third chapter of this “Song of the Lord,” Krishna instructs Arjuna—and us—in what is called “skillful action.” Krishna argues that activity is an inseparable attribute of finite existence. Nothing that exists in the realm of Nature is, in the last analysis, inactive. The cosmos (prakriti), which is composed of three types of primary qualities (guna), is a perpetual motion machine. If it ceased to move even for a moment, the cosmos would collapse. This view coincides with the findings of modern physics, which has revealed to us a universe that is continually vibrating. Therefore, concludes Krishna, it does not make much sense to want to abstain from action. Mere inactivity is not the answer to our existential problems. It is fine to renounce the world and dedicate one’s life to contemplating the Divine, providing one can really do it. But few people have the necessary stamina for the rigors of such a solitary lifestyle. Besides, argues Krishna, there is a better way to Self-realization (or God-realization) than renunciation. And that is to continue to be active but to act free from egoic attachment. In this way, the continuation of human life is ensured, while at the same time it is being transformed by one’s self-transcending disposition. Krishna’s activist gospel, then, does not ask us to carry on as usual. True, the karma-yogin continues to get up in the morning, use the bathroom, eat breakfast, go to work, interact with people during the day, return home, eat dinner, spend time with the family, read, listen to music, make love, and sleep. But he endeavors, by degrees, to do all this with a subtle yet significant difference: All of these actions are engaged in the spirit of self-surrender. In other words, they are all opportunities to go beyond mere egoic preferences and fixations and to cultivate instead quiet awareness and communion with the Divine. An important aspect of the practice of Karma-Yoga is the nonneurotic disinterest in what Krishna calls the “fruit” (phala) of one’s actions. Ordinarily, our actions are governed by so-called ulterior motives—those mostly hidden expectations that would see us rewarded for our deeds. For instance, by putting in an extra hour at work, we secretly, or otherwise, hope to impress the boss. By taking our children to sporting events on Saturdays, we hope for them to share our own excitement, or by sending them to medical school, we seek to live out our own dreams through their lives. By helping an elderly or blind person cross the street, we expect, below the threshold of our conscious mind, to be thanked and thus receive an emotional boost. Or, more subtly, we may do things out of a sense of duty, but without heart. In that case, our actions remain as self-involved as ever. Grim determination is no substitute for the spirit of self-transcendence.

Tell the righteous it shall be well with them, for they shall eat the fruit of their deeds. Woe to the wicked, it shall be ill with him, for what his hands have done shall be done to him. (Isaiah 3:10–11)