Everyday Vitality Quotes

Practice sharing the fullness of your being, your best self, your enthusiasm, your vitality, your spirit, your trust, your openness, above all, your presence. Share it with yourself, with your family, with the world.

If the giddiness of life and the pressure of time might make us tumble from our tight line, let us inhale the wisdom of our inspiration and reshape our “inner void” into an “inner space” and refurbish it with the fundamental, vital particles of our everyday experience. ("One drink after work.")

It is only by grace and hope in great God of wonders, we receive strength and vitality for everyday life.

Show up for your own life, he said. Don't pass your days in a stupor, content to swallow whatever watery ideas modern society may bottle-feed you through the media, satisfied to slumber through life in an instant-gratification sugar coma. The most extraordinary gift you've been given is your own humanity, which is about conciousness, so honor that consciousness. Revere your senses; don't degrade them with drugs, with depression, with wilful oblivion. Try to notice something new everyday, Eustace said. Pay attention to even the most modest of daily details. Even if you're not in the woods, be aware at all times. Notice what food tastes like; notice what the detergent aisle in the supermarket smells like and recognize what those hard chemical smells do to your senses; notice what bare feet fell like; pay attention every day to the vital insights that mindfulness can bring. And take care of all things, of every single thing there is - your body, your intellect, your spirit, your neighbours, and this planet. Don't pollute your soul with apathy or spoil your health with junk food any more than you would deliberately contaminate a clean river with industrial sludge.

Routine ruins the life, variety vitalise the life.

Though there are exceptions, Hinduism, Buddhism, and Taoism tend to stress desirable states of consciousness, escaping the fretful, self-aware state of mind that so often makes everyday living a burden. For mystics from the Abrahamic faiths, however, the inward odyssey is also an upward odyssey, a quest for personal and vital communion with an infinite Being.

Who among us has not suddenly looked into his child's face, in the midst of the toils and troubles of everyday life, and at that moment "seen" that everything which is good, is loved and lovable, loved by God! Such certainties all mean, at bottom, one and the same thing: that the world is plumb and sound; that everything comes to its appointed goal; that in spite of all appearances, underlying all things is - peace, salvation, gloria; that nothing and no one is lost; that "God holds in his hand the beginning, middle, and end of all that is." Such nonrational, intuitive certainties of the divine base of all that is can be vouchsafed to our gaze even when it is turned toward the most insignificant-looking things, if only it is a gaze inspired by love. That, in the precise sense, is contemplation... Out of this kind of contemplation of the created world arise in never-ending wealth all true poetry and all real art, for it is the nature of poetry and art to be paean and praise heard above all the wails of lamentation. No one who is not capable of such contemplation can grasp poetry in a poetic fashion, that is to say, in the only meaningful fashion. The indispensability, the vital function of the arts in man's life, consists above all in this: that through them contemplation of the created world is kept alive and active.

To access subconscious stores of motivational energy, you have to provide rewards that address the three vital interests of your subconscious mind: security, pleasure, and power.

micro-stressors’ acting cumulatively, and in the relative absence of compensatory positive experience, can be potent sources of stress.

Those who create everyday with the goal of the completion of their souls are true artists of life.

If we put this whole progression in terms of our discussion of the possibilities of heroism, it goes like this: Man breaks through the bounds of merely cultural heroism; he destroys the character lie that had him perform as a hero in the everyday social scheme of things; and by doing so he opens himself up to infinity, to the possibility of cosmic heroism, to the very service of God. His life thereby acquires ultimate value in place of merely social and cultural, historical value. He links his secret inner self, his authentic talent, his deepest feelings of uniqueness, his inner yearning for absolute significance, to the very ground of creation. Out of the ruins of the broken cultural self there remains the mystery of the private, invisible, inner self which yearned for ultimate significance, for cosmic heroism. This invisible mystery at the heart of every creature now attains cosmic significance by affirming its connection with the invisible mystery at the heart of creation. This is the meaning of faith. At the same time it is the meaning of the merger of psychology and religion in Kierkegaard's thought. The truly open person, the one who has shed his character armor, the vital lie of his cultural conditioning, is beyond the help of any mere "science," of any merely social standard of health. He is absolutely alone and trembling on the bring of oblivion-which is at the same time the brink of infinity. To give him the new support that he needs, the "courage to renounce dread without any dread...only faith is capable of," says Kierkegaard. Not that this is an easy out for man, or a cure-all for the human condition-Kierkegaard is never facile. He gives a strikingly beautiful idea: not that [faith] annihilates dread, but remaining ever young, it is continually developing itself out of the death throe of dread. In other words, as long as man is an ambiguous creature he can never banish anxiety; what he can do instead is to use anxiety as an eternal spring for growth into new dimensions of thought and trust. Faith poses a new life task, the adventure in openness to a multi-dimensional reality.

The tangible and factual components of reality along with the intangible strands of memory and imagination constitute the framework that houses our vital life force. A person is likewise composed of contradictory and complementary forces of pain and pleasure, darkness and lightness, and clashing and harmonizing bands of thoughts and feelings. The web and root of all persons consists of both the expressible and the unsayable. Who has not held imaginary conversations with gods, devils, and spirits? Persons whom enthusiastically cultivate an inner life, ardently experience the quick of nature, and willingly immerse themselves in all aspects of everyday living will experience renewal. Analogous to the heat source of fire, we need the spark of desire to fuel our hearts and the spirit of the breeze to spread our heart songs.

Real wealth is derived from a blend of financial and social capital. Social capital? While it is vital to our everyday lives (and happiness), the concept of social capital remains something of a mystery to most Americans.

One simple and basic fact of life is that no individual – or group of individuals – can ever be wise or knowledgeable enough to run society. Our core fantasy of “government” is that in some remote and sunlit chamber, with lacquered mahogany tables, deep leather chairs and sleepless men and women, there exists a group who are so wise, so benevolent, so omniscient and so incorruptible that we should turn over to them the education of our children, the preservation of our elderly, the salvation of the poor, the provision of vital services, the healing of the sick, the defense of the realm and of property, the administration of justice, the punishment of criminals, and the regulation of virtually every aspect of a massive, infinitely complex and ever-changing social and economic system. These living man-gods have such perfect knowledge and perfect wisdom that we should hand them weapons of mass destruction, and the endless power to tax, imprison and print money – and nothing but good, plenty and virtue will result.

We want a purpose so that we can guide our everyday life towards an end. That is obviously what we mean by purpose. But if I understand how to live, then the very living is in itself sufficient, is it not? Do we then want a purpose? If I love you, if I love another, is that not sufficient in itself? Do I then want a purpose? Surely, we want a purpose only when we do not understand or when we want a mode of conduct with an end in view. After all, most of us are seeking a way of life, a way of conduct, and we either look to others, to the past, or we try to find a mode of behavior through our own experience. When we look to our own experience for a pattern of behavior, our experience is always conditioned, is it not? However wide the experiences one may have had, unless these experiences dissolve the past conditioning, any new experiences only further strengthen the past conditioning. That is a fact which we can discuss. And if we look to another, to the past, to a guru, to an ideal, to an example for a pattern of behavior, we are merely forcing the extraordinary vitality of life into a mold, into a particular shape, and thereby we lose the swiftness, the intensity, the richness of life.

Many of us have forgotten how we used to be bedazzled by such everyday wonders as marveling at a spider web, finding an animal shape in the clouds, exploring the delicate intricacy of the pistils and stamens of a flower. It is time to rediscover the emotional vitality of the child within us. Our inner child can find enduring satisfaction in simple pleasures because s/he does not pursue them purely to escape inner emotional turmoil. Perhaps the vision of the emotionally vital poet Walt Whitman will motivate you to reconnect with the ardor of your abandoned inner child: I believe a leaf of grass is no less than the journey-work of the stars, And the running blackberry would adorn the parlours of heaven, And a mouse is miracle enough to stagger sextillions of infidels . . . And I or you pocketless of a dime may purchase the pick of the earth, And to glance with an eye or show a bean in its pod confounds the learning of all times . . .

The everyday work of real life—taking out the trash, moving things around in the garage, mowing the lawn—is the kind of activity that keeps the body nimble and strong. And this, more than any other fitness regimen, keeps you young. Don’t outsource your chores; when you do, you’re cheating yourself out of the best kind of ongoing workout.

Power is a very dangerous aphrodisiac to the ego; many people are deeply attracted to power. Even in our ordinary everyday world, issues of power arise. If you lead a company or you’re a manager, you’re exercising power over people’s lives; they have to fit in with the structure and power dynamics that were put in place by the people above them. Power at any level, whether its an intrinsic power or a relative power due to your position in the world, can really bring to light and activate desire, because power begets the desire for more power. In every esoteric spiritual tradition there are grave warnings about indulging in these kinds of powers and seeking out the psychic abilities that may come with awakening. The usual counsel is neither to push away or deny these powers, nor to grasp or desire or indulge in them. In Jesus’ case, what we get through the story is a vital reflection of what it means to use power wisely. Jesus is a man of great authority, great inner power, and great charisma, and people are deeply attracted to him, whether for healing or spiritual transformation or simply to be in his presence. In example after example, he wields this power with wisdom and love. Throughout the Gospels we see how Jesus utilizes power, when he utilizes it and when he pulls back and leaves things as they are. He’s a master of the wise use of power.

In actuality, myths are neither fiction nor history. Nor are most myths—and this will surprise some people—an amalgamation of fiction and history. Rather, a myth is something that never happened but is always happening. Myths are the plots of the psyche. They are ongoing, symbolic dramatizations of the inner life of the species, external metaphors for internal events. As Campbell used to say, myths come from the same place dreams come from. But because they’re more coherent than dreams, more linear and refined, they are even more instructive. A myth is the song of the universe, a song that, if accurately perceived, explains the universe and our often confusing place in it. It is only when it is allowed to crystallize into “history” that a myth becomes useless—and possibly dangerous. For example, when the story of the resurrection of Jesus is read as a symbol for the spiritual rebirth of the individual, it remains alive and can continually resonate in a vital, inspirational way in the modern psyche. But when the resurrection is viewed as historical fact, an archival event that occurred once and only once, some two thousand years ago, then its resonance cannot help but flag. It may proffer some vague hope for our own immortality, but to our deepest consciousness it’s no longer transformative or even very accessible on an everyday basis. The self-renewing model has atrophied into second-hand memory and dogma, a dogma that the fearful, the uninformed, and the emotionally troubled feel a need to defend with violent action.

But the greatest human problems are not social problems, but decisions that the individual has to make alone. The most important feelings of which man is capable emphasise his separateness from other people, not his kinship with them. The feelings of a mountaineer towards a mountain emphasise his kinship with the mountain rather than with the rest of mankind. The same goes for the leap of the heart experienced by a sailor when he smells the sea, or for the astronomer’s feeling about the stars, or for the archaeologist’s love of the past. My feeling of love for my fellowmen makes me aware of my humanness; but my feeling about a mountain gives me an oddly nonhuman sensation. It would be incorrect, perhaps, to call it ‘superhuman’; but it nevertheless gives me a sense of transcending my everyday humanity. Maslow’s importance is that he has placed these experiences of ‘transcendence’ at the centre of his psychology. He sees them as the compass by which man gains a sense of the magnetic north of his existence. They bring a glimpse of ‘the source of power, meaning and purpose’ inside himself. This can be seen with great clarity in the matter of the cure of alcoholics. Alcoholism arises from what I have called ‘generalised hypertension’, a feeling of strain or anxiety about practically everything. It might be described as a ‘passively negative’ attitude towards existence. The negativity prevents proper relaxation; there is a perpetual excess of adrenalin in the bloodstream. Alcohol may produce the necessary relaxation, switch off the anxiety, allow one to feel like a real human being instead of a bundle of over-tense nerves. Recurrence of the hypertension makes the alcoholic remedy a habit, but the disadvantages soon begin to outweigh the advantage: hangovers, headaches, fatigue, guilt, general inefficiency. And, above all, passivity. The alcoholics are given mescalin or LSD, and then peak experiences are induced by means of music or poetry or colours blending on a screen. They are suddenly gripped and shaken by a sense of meaning, of just how incredibly interesting life can be for the undefeated. They also become aware of the vicious circle involved in alcoholism: misery and passivity leading to a general running-down of the vital powers, and to the lower levels of perception that are the outcome of fatigue. ‘The spirit world shuts not its gates, Your heart is dead, your senses sleep,’ says the Earth Spirit to Faust. And the senses sleep when there is not enough energy to run them efficiently. On the other hand, when the level of will and determination is high, the senses wake up. (Maslow was not particularly literary, or he might have been amused to think that Faust is suffering from exactly the same problem as the girl in the chewing gum factory (described earlier), and that he had, incidentally, solved a problem that had troubled European culture for nearly two centuries). Peak experiences are a by-product of this higher energy-drive. The alcoholic drinks because he is seeking peak experiences; (the same, of course, goes for all addicts, whether of drugs or tobacco.) In fact, he is moving away from them, like a lost traveller walking away from the inn in which he hopes to spend the night. The moment he sees with clarity what he needs to do to regain the peak experience, he does an about-face and ceases to be an alcoholic.

High levels of everyday discrimination contribute to narrowing the arteries over time,” said the Harvard social scientist David R. Williams. “High levels of discrimination lead to higher levels of inflammation, a marker of heart disease.” People who face discrimination, Williams said, often build up a layer of unhealthy fat, known as visceral fat, surrounding vital organs, as opposed to subcutaneous fat, just under the skin. It is this visceral fat that raises the risk of diabetes and cardiovascular disease and leads to premature death. And it can be found in people of all ethnicities based on their experience of discrimination.

Each morning you have the opportunity to evoke feelings of happiness, optimism & positive energy in order to boost your feelings of well-being, dissolve feelings of anxiety & to attract better things & events into your life. Each morning you have the opportunity to do the right things & improve everyday in newer ways. Each morning you have the opportunity to brighten someone’s day with your words, actions & responses. Darling listen – as far as I am concerned, I wake up each day torn between a desire to improve the world & a desire to enjoy the world. This confusion keep me enthralled & delighted all day long. I pray God to remove your weariness & fill you with abundant energy & vitality. Have a Blessed Day!

The Japanese word seiki is also a way of pointing to this vitality of presence. Carl Whitaker hinted at it when he said therapy was as good as the goodness of the therapist. Though his words are easy to misunderstand, they imply a truth: “I found seiki at the heart of most healing traditions.” Keeney is referring to his decade-long journey around the world, studying with the most accomplished healers in southern Africa, Latin America, South Asia, among the aborigines of Australia, and to many other far-flung places that hold ancient practices. He finds it more than a little amusing that in the culture of therapy we are so obsessed with things that matter so little to others around the world. “I have learned that one’s model or protocols matter not at all and that evidence-based therapy is a gambler’s way of pulling the authority card. If you have seiki, or a powerful life force, then any model will come to life. Without it, the session will be dead and incapable of transformation.” Keeney finds it challenging, if not frustrating, to try to explain this idea to those who don’t speak this language. “I guess if you have seiki or n/om, you feel what I am talking about; if you don’t, no words will matter. The extent to which you feel, smell, taste, hear, and see this vitality is a measure of how much mastery there is in your practice and everyday life.” We believe it is an illusion that master therapists truly understand what therapy is all about and how it works. The reality is that the process has many different dimensions and nuances that we never really grasp. There are aspects that appear both mysterious and magical.

The tribal ceremonies of birth, initiation, marriage, burial, installation, and so forth, serve to translate the individual's life-crises and life-deeds into classic, impersonal forms. They disclose him to himself, not as this personality or that, but as the warrior, the bride, the widow, the priest, the chieftain; at the same time rehearsing for the rest of the community the old lesson of the archetypal stages. All participate in the ceremonial according to rank and function. The whole society becomes visible to itself as an imperishable living unit. Generations of individuals pass, like anonymous cells from a living body; but the sustaining, timeless form remains. By an enlargement of vision to embrace this superindividual, each discovers himself enhanced, enriched, supported, and magnified. His role, however unimpressive, is seen to be intrinsic to the beautiful festival-image of man—the image, potential yet necessarily inhibited, within himself. Social duties continue the lesson of the festival into normal, everyday existence, and the individual is validated still. Conversely, indifference, revolt—or exile—break the vitalizing connectives. From the standpoint of the social unit, the broken-off individual is simply nothing—waste. Whereas the man or woman who can honestly say that he or she has lived the role—whether that of priest, harlot, queen, or slave—is something in the full sense of the verb to be. Rites of initiation and installation, then, teach the lesson of the essential oneness of the individual and the group; seasonal festivals open a larger horizon. As the individual is an organ of society, so is the tribe or city—so is humanity entire—only a phase of the mighty organism of the cosmos.

I Never Told You You can fill a book with everything I never said Or the lines of a poem Or an Empty pool Or an empty bedroom, the candles all blown out I never told you how the reflection of myself in your eyes Was the only mirror I could bear to look at Or how I fought every day To transfuse the girl I saw there with the girl I am I tried to breathe in the words you made me: beautiful good brave I tried to be them for you even though they were weighted with impossibility I never told you how I always feared the rough edges of myself were too sharp for you and how I fought everyday to blunt them To bring down the walls To let you in without cutting you because I could never bear to hurt you like the others did Every day a fierce pride roared in me I was so lucky to know the truth I was the beneficiary of your radiance I basked in it and felt special And if not for the pain of your solitude I would have been content to be the only one I never told you How your touch made me feel like laughing and crying and singing all at once How your hand passing over my skin where atrocities Had not yet sloughed off, Skin cells remembering the worst touches Was like a tide washing over the ruddy sand And leaving it whole and smooth You made my skin forget Gave me new memories New sensations that didn't drag the shadows from the past In your arms I could start again, Start over. There is no greater gift in all the world Than you to the wreckage that is me... I never told you How I longed to kiss away your every bruise until there was no evidence No ghosts of your own suffering To put your pieces back together Seal the cracks Vanish them like they never were And never, ever Leave a scar I never told you I would take your pain if I could I would drink it down And take my comfort In making you ache a little less For a little while Did I? I'll never know because I never told you that I loved you I love you I love you It's too lat to say it now The time has passed for words How pathetic and small and weak On the phone Or on a piece of paper Starving Without the force of my own vitality My voice My breath My blood singing n my veins for you To give them power They are lost I love you It's too late but I love you And I'm sorry I never told you.

As Crehan is arguing, based on Gramsci, we need to be able to formulate a new common sense to combat the existing one and open up the possibilities of different imaginaries. “The value of Gramsci’s concept of common sense is that it offers us a way of thinking about the texture of everyday life that encompasses its givenness [that is, the way in which we’re thrown into it at birth]—how it both constitutes our subjectivity, the way we think about ourselves, and confronts us as an external and solid reality” (2016). This is back to Giddens’s notion of structuration (1984). The way the world works doesn’t seem to have been created by us. It simply seems to confront us as a kind of materiality that we have no say in changing. This is what we really need to be combating. “But that also acknowledges its contradictions, fluidity and flexibility. For all its apparent solidity, it [that is, common sense] is continually being modified by how actual people in actual places live it” (Giddens 1984). So it’s important, it’s vitally important, to understand the sort of fluid nature of common sense, that it is not solid in the way that it’s constantly being told to us.

A common problem plagues people who try to design institutions without accounting for hidden motives. First they identify the key goals that the institution “should” achieve. Then they search for a design that best achieves these goals, given all the constraints that the institution must deal with. This task can be challenging enough, but even when the designers apparently succeed, they’re frequently puzzled and frustrated when others show little interest in adopting their solution. Often this is because they mistook professed motives for real motives, and thus solved the wrong problems. Savvy institution designers must therefore identify both the surface goals to which people give lip service and the hidden goals that people are also trying to achieve. Designers can then search for arrangements that actually achieve the deeper goals while also serving the surface goals—or at least giving the appearance of doing so. Unsurprisingly, this is a much harder design problem. But if we can learn to do it well, our solutions will less often meet the fate of puzzling disinterest. We should take a similar approach when reforming a preexisting institution by first asking ourselves, “What are this institution’s hidden functions, and how important are they?” Take education, for example. We may wish for schools that focus more on teaching than on testing. And yet, some amount of testing is vital to the economy, since employers need to know which workers to hire. So if we tried to cut too much from school’s testing function, we could be blindsided by resistance we don’t understand—because those who resist may not tell us the real reasons for their opposition. It’s only by understanding where the resistance is coming from that we have any hope of overcoming it. Not all hidden institutional functions are worth facilitating, however. Some involve quite wasteful signaling expenditures, and we might be better off if these institutions performed only their official, stated functions. Take medicine, for example. To the extent that we use medical spending to show how much we care (and are cared for), there are very few positive externalities. The caring function is mostly competitive and zero-sum, and—perhaps surprisingly—we could therefore improve collective welfare by taxing extraneous medical spending, or at least refusing to subsidize it. Don’t expect any politician to start pushing for healthcare taxes or cutbacks, of course, because for lawmakers, as for laypeople, the caring signals are what makes medicine so attractive. These kinds of hidden incentives, alongside traditional vested interests, are what often make large institutions so hard to reform. Thus there’s an element of hubris in any reform effort, but at least by taking accurate stock of an institution’s purposes, both overt and covert, we can hope to avoid common mistakes. “The curious task of economics,” wrote Friedrich Hayek, “is to demonstrate to men how little they really know about what they imagine they can design.”8

Note, however, that a community’s supply of social rewards is limited, so we’re often competing to show more loyalty than others—to engage in a “holier than thou” arms race. And this leads, predictably, to the kind of extreme displays and exaggerated features we find across the biological world. If the Hajj seems extravagant, remember the peacock’s tail or the towering redwoods. But note, crucially, that sacrifice isn’t a zero-sum game; there are big benefits that accrue to the entire community. All these sacrifices work to maintain high levels of commitment and trust among community members, which ultimately reduces the need to monitor everyone’s behavior.38 The net result is the ability to sustain cooperative groups at larger scales and over longer periods of time.39 Today, we facilitate trust between strangers using contracts, credit scores, and letters of reference. But before these institutions had been invented, weekly worship and other costly sacrifices were a vital social technology. In 1000 a.d., church attendance was a pretty good (though imperfect) way to gauge whether someone was trustworthy. You’d be understandably wary of your neighbors who didn’t come to church, for example, because they’re not “paying their dues” to the community. Society can’t trust you unless you put some skin in the game.

Although Winnicott wrote extensively about the importance of mother-child attunement, he also came to a profound appreciation of how vital it is for a mother to be able to let her child down. A parent has to be willing to disappoint, he found, because disappointment, as the Buddha also said, is inevitable. In so doing, in letting a child down, in being truthful about one’s inability to meet all of one’s child’s needs, a disappointing parent moves a child toward a capacity to cope with everyday life. In one of his final papers, Winnicott wrote movingly of how a child’s primitive anger at his parent’s imperfections can turn into empathy. The critical ingredient for this transformation is the parent’s ability not to take the child’s anger personally, a Buddhist idea if there ever was one.

This legacy also encompasses the idea of evidentiary-based communication such as journalism, in which facts based on empirical evidence are vitally important.

That was the first. There were more. Rarely on U.S. soil, the cases he worked were quiet, involved and deadly. Different killers, different MOs. Killing zones and sprees that needed to be kept as quiet as possible, that needed to be solved through back channels. These weren’t the men who made it onto Court TV, or even made it to court. These killers were protected. The governments of various countries kept silent assassins on the payrolls. Men and women paid to kill, trained to be sociopaths, sometimes broke from their proscribed paths, headed out on their own to satiate their burgeoning needs. Developed a bloodlust that their government targets couldn’t sate. Tracking these assets was a vital function, one not left to everyday agents.

The real life of the ordinary man is his everyday life, his little circle of affections, fears, hungers, lusts, and imaginative impulses. It is only when his attention is directed to political affairs as something vitally affecting this personal circle, that he brings his reluctant mind to bear upon them. It is scarcely too much to say that the ordinary man thinks as little about political matters as he can, and stops thinking about them as soon as possible. It is still only very curious and exceptional minds, or minds that have by example or good education acquired the scientific habit of wanting to know why, or minds shocked and distressed by some public catastrophe and roused to wide apprehensions of danger, that will not accept governments and institutions, however preposterous, that do not directly annoy them, as satisfactory. The ordinary human being, until he is so aroused, will acquiesce in any collective activities that are going on in this world in which he finds himself, and any phrasing or symbolization that meets his vague need for something greater to which his personal affairs, his individual circle, can be anchored.

In everyday life we know that someone who is a true lover is very different from someone who is a pretender or a playboy. We know that true love should not be motivated at all by self- interest. And such is God’s love for us. It is a love that seeks the very best for us; it is sacrificial; it never stops giving. Perhaps the closest we can come to understanding the essence and quality of God’s love for us—though it is still a faint reflection of the reality—is the way in which we love our children. We bring these helpless, fragile little things home from the hospital and we love them. They have not done anything to deserve our love, indeed they are totally incapable of doing anything for us, yet we love them. From the moment we become a parent we know that from now on, life will pretty much revolve around our child and often they will inconvenience us in ways we can only dream of! Yet, we never stop loving them—really loving them. Parents and their children are a model to help us understand the way in which our Heavenly Father God really loves each one of us. As we think about how unconditionally we love our children and begin to grasp how complete and unconditional the Father’s love for us is, we can begin to scratch the surface of His grace and understand a little of the motivation behind God’s unmerited offer of salvation and forgiveness for our sins. Despite a lot of good teaching on the subject in the Church over the years, many Christians are still mystified by grace. They fail to live in the richness of it themselves and they fail to show grace to others. Many are still trapped by a performance-based theology that thinks God’s love must be earned or deserved. They think that if they behave well and perform good works for God then He will love them more. This is so far from the truth! God cannot love us any more nor any less than He does now, and He longs for us to live in the place of grace where we understand that He gives His love to us freely. God’s love and grace are gifts for us to receive. Do we ever deserve them? No! We are totally undeserving, but we are the undeserving who are the apple of His eye. GRACE AND FORGIVENESS The title of this book Grace and Forgiveness is purposefully chosen because the issue of God’s grace is vitally intertwined with the issue of forgiveness. They are not simply two distinct aspects of our spiritual life that we have decided to place together in the same book. When we come into a real understanding of the extent of God’s grace towards us and what that means, we begin to see how vital and necessary it is that we pass that grace and love on to others. Grace becomes an irresistible force in our lives. When properly understood, the “unfairness” and “injustice” of God’s grace towards us is deeply shocking, even offensive to our human understanding, as we will see. But in the same way that God lavishly and extravagantly pours His grace out upon our lives, He is calling us to learn how to show grace to others by forgiving those who truly don’t deserve it. The great discovery of forgiveness is that, through a selfless act, we open ourselves up to a greater outpouring of the blessing of God on our lives. There are two important things that every Christian needs to realize at some point in their journey as a believer, preferably sooner rather than later! The first is that our God is very big and very powerful and there is nothing that He cannot do. The second is that He is very loving and compassionate towards us. The Bible says that “God is love”. This is not a statement about what He does, but about who He is. He is the very embodiment of perfect, flawless love. His heart for us is to see us living our spiritual lives where we are operating with the dynamics of His Kingdom, just as Jesus did. It is a Kingdom of love, filled with faith, aware of the bigness of our God; aware of His willingness to interact with us and do things for us as we act in loving obedience to Him.

Keynesianism in this purest, simplest form is not so much a school of economic thought as a spirit of radical optimism, unjustified by most of human history and extremely difficult to conjure up precisely when it is most needed: during the depths of a depression or amid the fevers of war. Yet such optimism is a vital and necessary element of everyday life. It is the spirit that propels us to go on living in the face of unavoidable suffering, that compels us to fall in love when our hearts have been broken, and that gives us the courage to bring children into the world, believing that even in times such as these we are surrounded by enough beauty to fill lifetime after lifetime.

Aristotle invented the word “entelechy” to refer to a thing that has its own principle of development within it, a vital force that propels it forward to become fully what it is. A human embryo, while dependent on others (especially the mother), already has within it a road map to develop into a fully formed human and the self-organization to get there, provided the embryo receives what it needs to support its growth. A standard computer doesn’t possess entelechy: it has to be assembled and programmed. It can’t assemble its own component parts and grow into a fully developed version of itself the way a sapling becomes a sequoia.

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Instead, in our world, nature's contribution to development comes not by providing a finely detailed sketch of a finished product, but by providing a complex system of self-regulating recipes. Those recipes provide for many different things-from the construction of enzymes and structural proteins to the construction of motors, transporters, receptors, and regulatory proteins-and thus there is no single, easily characterizable genetic contribution to the mind. In the ongoing, everyday functioning of the brain, genes supervise the construction of neurotransmitters, the metabolism of glucose, and the maintenance of synapses. In early development, they help to lay down a rough draft, guiding the specialization and migration of cells as well as the initial pattern of wiring. In synaptic strengthening, genes are a vital participant in a mechanism by which experience can alter the wiring of the brain (thereby influencing the way that an organism interprets and responds to the environment). There are at least as many different genetic contributions to the mind and brain as there are genes; each contributes by regulating a different process.

The intent of our spiritual practice isn't to escape life but to embrace it. The content of our spiritual experiences isn't disconnected from our everyday life; rather, it's vitally important to it. When we choose to integrate the wisdom we encounter through our spiritual practices, our lives are healed in a radical way. When individuals and communities of people deepen their direct experience of the spiritual nature of this universe, the world is transformed to reflect the qualities of those experiences: peace, connection, love, and cooperation. We begin to see that The Sacred is not a separate being; it is our own nature. We experience the "oneness" of all things.

Who the fuck cares where you went to school or where you work? The question is: Is your everyday experience good, healthy, beautiful? Because I have to tell you, while it might be cool to work for a company like Google, Apple, or The New Yorker, if your job is stupid, stressful and your boss is an asshole, there is nothing good or prestigious about that. While it might seem right to go to a school like Berkeley, if classes are overcrowded and students are nervous, anxious, religious zealots from Orange County, are you sure you want to go there? What’s good about that? To believe in prestige is to privilege abstract, collective impression over palpable, daily experience. To which I say: fuck prestige. Do what serves your everyday vitality.

Attitude creates actions create results create destiny. Dan Buettner, author of Blue Zones: Lessons for Living Longer From the People Who’ve Lived the Longest, has traveled the world studying the everyday living habits of people who are healthiest and live the longest of anyone on the planet. Of all the factors possibly influencing health, vitality, and longevity, Buettner and his team compiled a list of nine. These people (1) live an active life, (2) cultivate purpose and a reason to wake up every morning, (3) take time to de-stress (appreciation, prayer, etc.), (4) stop eating when they are 80 percent full, (5) eat a diet emphasizing vegetables, especially beans, (6) have moderate alcohol intake (especially dark red wine), (7) play an active role in a faith-based community, (8) place a strong emphasis on family, and (9) are part of like-minded social circles with similar habits. As Buettner points out, physiological factors like exercise and diet play a role—but not as big a role as you’d expect. A big part of it is factors that have to do with attitude, habits of behavior, and who they associate with. And while we’re talking about positivity, let me clear up a common misconception about positive outlook, right here and now. Cultivating positive outlook does not mean you are always happy. It does not mean life never gets you down. It does not mean you walk around with an idiotic grin on your face even when you’re hurting, and it doesn’t mean living in denial, ignoring the realities of pain and struggle, or checking your brain at the door. People who cultivate a genuinely positive outlook go through tough times, too; when we’re cut, we bleed red blood just like everyone else.

The practice of peace and reconciliation is one of the most vital and artistic of human actions.

Another key to a perfect salad is the sauce, or vinaigrette. Most people don’t think of vinaigrette as a sauce but it is one of the most important in the French repertoire. It always includes mustard, and shallot, garlic, or chives, either vinegar or lemon juice, and most often peanut oil, though olive and canola oil are rapidly becoming more common. The proportions are 1 tablespoon vinegar, 1 teaspoon mustard, ¼ cup (60ml) oil, a pinch of salt. There can be more to a vinaigrette. Try adding a bit of soy sauce (1 teaspoon) when you add the vinegar, mix oils or use just a nut oil—hazelnut and walnut are my favorites, but almond and peanut oil are delicious, too. You can add different herbs aside from the traditional chives—try tarragon, mint, thyme, basil, or fennel fronds—a flavored mustard, a mix of ground peppercorns. One vital tip for making a great salad, whether green, composed, or otherwise, is to thoroughly toss the leaves in the vinaigrette. Some people ask me if they should toss salad with their hands. My resounding response is “Ugh.” Apparently someone at some time said the French do this but I’ve never witnessed this behavior and cannot imagine anything worse. The best utensils for tossing salad are a wooden spoon and fork, though you can use whatever is easiest for you. The point is to fatiguer la salade, tire out the lettuce, by lifting it up and out of the bowl, turning it, and letting it fall back into the bowl as many times as it takes for the lettuce leaves to begin to feel heavy. When they do, they’re perfectly dressed. And finally, toss the lettuce right before you plan to serve the salad. You cannot do this in advance. The acid in the vinaigrette begins to “cook” the leaves almost immediately—they’ll soon be wilted and soft if they’re left to sit.

For it is this plurality of contact that vitalizes, and he who has not drawn his universals of character out of the particulars of everyday life is a cloistered theorist, aloof from reality.

If asked, ‘Do you believe in ghosts or the supernatural?’, I can only answer somewhat as follows. I do believe in another world which penetrates this, and that, as Milton so aptly puts it, ‘Millions of spiritual creatures walk the earth/Unseen, both when we wake, and when we sleep’, I deplore the false Cartesian split as a dreadful blow to the human mind. To me, the world of imagination, which works by means of analogy, is as real, in its own particular way, as the everyday external world. To me, the myths are vital truths, the gods and goddesses still live, on that mighty archetypal plane which lies beyond our little selves and yet within our being, too. Now this may appear illogical, a tangled web of contradictions. To believe in every spiritual truth, in all religions and all creeds, to revere a single God and the many? This may disturb the theologian, but not the Mystic. For, to the mystical turn of mind, the One may become the Many, the Many One. Spiritual and poetic truth—the transcendental vision, that is—encompasses both reason and ethics, yet soars above them.

the districts were emptied out, the enclaves were broken, in this way effectively separating the “professional” revolutionaries from the riotous populations that risen up in 1969, tearing them away from the thousand complicities that had been woven. Through this maneuver, the Provisional IRA was constrained to being nothing more than an armed faction, a paramilitary group, impressive and determined to be sure, but headed toward exhaustion, internment without trial, and summary executions. The tactic of repression seems to have consisted in bringing a radical revolutionary subject into existence, and separating it from everything that made it a vital force of the Catholic community: a territorial anchorage, an everyday life, a youthfulness. And as if that wasn’t enough, false IRA attacks were organized to finish turning a paralyzed population against it

Banks are like the economy’s circulatory system, as vital to its everyday functioning as the power grid.

This simple but profound service—to grasp a fading man’s need for everyday comforts, for companionship, for help achieving his modest aims—is the thing that is still so devastatingly lacking more than a century later. It was what Alice Hobson needed but could not find. And it was what Lou Sanders’s daughter, through four increasingly exhausting years, discovered she could no longer give all by herself. But with the concept of assisted living, Keren Brown Wilson had managed to embed that vital help in a home.

It is possible that the pattern of the dependent system was imprinted on us in early stages of development. Addiction asks the child to bend herself into irregular, unnatural shapes to accommodate the caregiver’s underdeveloped life skills. It is no accident that adult children of addicts report not knowing who they are. Coping skills for everyday life are slim to nonexistent because they are too busy caregiving for people in their lives before they are equipped to. Growing up in an addict household means that the child’s emotional and developmental needs are not met, and that which naturally generates vitality are sent underground.

The ministry of motherhood with my children, especially, can sometimes seem extremely nonstrategic. Settling fusses between immature boys who are fighting over whose turn it is on the computer does not seem like a vital form of ministry, and yet it is in such everyday situations that our children learn vital relational skills. Comforting wailing babies, tending to sick children, cleaning up messes, prevailing upon teenagers to do assigned chores—all standard mothering tasks—can seem depressingly mundane. Yet when I study the ministry of Christ, I see that he responded in compassion to whatever need was presented to him, not just those needs that seemed “worthy” or important.

We forget all the time. We forget very nearly every single impression that passes through our minds. What we ate for lunch: who our roommate was ten years ago: what we pid for a soda in 1982: what we just came from the living room to the kitchen for. It is constant and vital, and we only notice it if everyday useful things go missing. Every moment gets thrown out like so much garbage - which, in a sense, is what the past is. Memory is a toxin, and its overretention - the constant replaying of the past - is the hallmark of stress disorders and clinical depression. The elimination of memory is a bodily function, like the elimination of urine. Stop urinating and you have renal failure: stop forgetting and you go mad. And so it is that the details of nearly every single day that we have lived, nearly every single moment of each day, nearly every person that we have met and spoken to, the exact wording kf the paragraph that you have just read... gone.

I believe we should recognize and transform, not avoid, the triggers of our anxiety. I believe we should admire the wonders of Mother Nature by engaging all our senses to experience the nature-mind-body connection. I believe we should identify our emotional strengths and weaknesses and harmonize them with those of others. To take proper care of ourselves as living organisms, we should also have a basic understanding of the body’s complex biology. These attributes will become our superpowers to tackle anxiety and everyday challenges!

According to a study of Danish men and women, tennis players (associated with an extra 9.7 years), badminton players (6.2 years), and soccer enthusiasts (5 years) enjoy longer lifespans than people who engage in solitary activities such as jogging (3.2 years), swimming (3.7 years), or cycling (3.7 years).

Shaking his head, the Dalai Lama replied, “Even in conventional terms, in our everyday life, we consider education as a very important factor for ensuring a successful and happy life. And knowledge does not come by naturally. We have to train; we have to go through a kind of systematic training program and so forth. And we consider this conventional education and training to be quite hard; otherwise why would students look forward so much to vacations? Still, we know that this type of education is quite vital for ensuring a happy and successful life. “In the same way, doing wholesome deeds may not come naturally, but we have to consciously train towards it.

Writing is not what follows research, learning or studying, it is the medium of all this work. And maybe that is the reason why we rarely think about this writing, the everyday writing, the note-taking and draft-making. Like breathing, it is vital to what we do, but because we do it constantly, it escapes our attention.

I remember when the Lord showed me during one of my “pity parties” that I could make a choice: I could be pitiful or powerful, but I could not be both. It is vitally important to understand that we cannot entertain self-pity and also walk in the power of God!

These images, of faith as a hangover, of religion as struggling with God's shadow, of an absent God whose calling card we still possess, describe in a general way our everyday struggle with faith and agnosticism. We still have some experience of God, though rarely is it a vital one in which we actually drink, first-hand, from living waters. Insofar as God does enter our everyday experience, most often He is not experienced as a living person to whom we actually talk, from who we seek ultimate consolation and comfort, and to whom we relate person to person, friend to friend, lover to lover, child to parent.

In the classical era, the Lar was duplicated and the Lares became rather confused, or at least associated, with the Penates, who appear in the lararia of Pompeii in the form of gods for whom the master of the house had a fondness. As for the two Lares, they are shown as two young people, their heads crowned with flowers, pouring the contents of a rhyton into a situla or libation patera. They flank Vesta or the domestic 'Genius' or spirit, thus setting an example of sacrificial piety. They are also to be found in the company of Mercury, Venus, Bacchus or other deities dear to the paterfamilias. The one or two snakes associated with the Genius, or shown below the Lares (sometimes entwined around the altar where the Genius sacrifices) appear to be the guardians of the place as well as an expression of the vital, if not genetic, force of the family. When Aeneas pays homage to the Manes of his father (Virg., Aen., 5, 84 ff.), a serpent appears and, slithering among the paterae and vessels, 'tastes the sacred food

A child just needs to be loved,” Malia, an older and wiser single mother defiantly responded as I vented my fears promised me defiantly after I vented my deepest fear. “That is what matters. That is all that matters.” The glistening, translucent trappings of materialism, of keeping up and stretching ourselves beyond our means in everyday life dissolved. Possessions and pressed private school uniforms will never be more important than authentic, unconditional, wholehearted love – so vital yet so undervalued in our developed world of dizzying wants and mores.

Although Winnicott wrote extensively about the importance of mother-child attunement, he also came to a profound appreciation of how vital it is for a mother to be able to let her child down. A parent has to be willing to disappoint, he found, because disappointment, as the Buddha also said, is inevitable. In so doing, in letting a child down, in being truthful about one’s inability to meet all of one’s child’s needs, a disappointing parent moves a child toward a capacity to cope with everyday life. In one of his final papers, Winnicott wrote movingly of how a child’s primitive anger at his parent’s imperfections can turn into empathy. The critical ingredient for this transformation is the parent’s ability not to take the child’s anger personally, a Buddhist idea if there ever was one. If all goes well, at the beginning an infant is led to believe that his mother is an extension of himself, magically appearing to assuage every need. Over time this perfection comes under attack. No parent can keep it up forever. There is difficulty inherent to the relationship, and the child gradually comes to realize that the parent is a separate person, with his or her own limitations. When a parent is “good-enough,” in Winnicott’s language, the child’s anger (and/or the parent’s response) does not destabilize the relationship too much. The child comes to see that his parents are not destroyed by his outrage, that his parents survive, and he begins to develop considerate feelings for them as separate—if flawed—individuals. Those considerate feelings do not negate the angry ones, but they do mitigate them. Appreciation and frustration come to coexist.

It was the tradition to sacrifice to the Uenius publicus on 9 October, at the same time as to Fausta Felicitas and 'Victorious' Venus, two deities who had a vital and historic link with Rome.

How she had struggled with the language but learned all the while something completely unexpected and equally precious: another way of seeing the world. It was as if material things no longer had any value except as markers of memory; all the familiar concepts of wealth, ambition, power, success, had seemed to fade away, irrelevant. She had been dipped into a rough poetry of everyday life and come out not exactly speaking Russian but versed in an idiom of pleasure in simple things, in sudden friendship, in an almost mystical perception of something deeper and inexplicably vital.

We are being asked to reduce the creativity and complexity of our ordinary lives to cultural slaughter; we are being bullied into understanding the vital exchange of passionately held views as a collapse of intelligence and civility; we are being asked to regard public education with hysteria and dismantle rather than protect it; we are being seduced into accepting truncated, short-term, CEO versions of our wholly human future. Our everyday lives may be laced with tragedy, glazed with frustration and want, but they are also capable of fierce resistance to the dehumanization and trivialization that politico-cultural punditry and profit-driven media depend upon.

If pitta is your primary dosha, you have a sharp intellect and a matching appetite. You’re of medium build and tend not to put on weight easily, but if you do, you can lose it easily too. You’re endowed with passion, enthusiasm and vitality. Mentally, you’re able to focus and you usually enjoy studying. In general, you have good leadership skills, but when your doshas are out of balance, you can be a bit fanatical. Your skin is sun-sensitive, and you have freckles and moles. You have light-colored eyes with a steady gaze. Your hair is light and very silky, and you have to wash it fairly often because it can get greasy. You love sweets and cold drinks, which both pacify your hot attributes.

Interests that interfere with prayer and study time, or admiration of persons whose opinions we hold more dear than the Word of God, are all examples of idolatry in our everyday lives.

It may be that a man has only a given power of decision, and if he uses it all up, making vital choices every day in his studio, he has none left for everyday life.

Cities need to be quieter! Cities need to be darker! City nature should not be a token, an afterthought, a human-dominated and chemical-laden monoculture that bears no resemblance to the wilder spaces around the city (if they still exist). Space for city nature is as vital a priority as space for a hospital, a school, a library. City nature needs thorough consideration of local ecosystems, native plants and animals, and climate; that is not the same as turning an arid vacant lot into a green sea of grass.

who enter Alcoholics Anonymous, he didn’t have to abstain from alcohol, and didn’t require the same kind of treatment others did. The “terminal” part of “terminal uniqueness” refers to the fact that this sort of thinking can ultimately be fatal. My professional opinion is that overcoming his terminal uniqueness must have been a big part of Pete’s

Who cares where you went to school or where you work? The question is: Is your everyday experience good, healthy, beautiful? Because I have to tell you, while it might be "cool" to work for certain companies, if your job is stupid, stressful and your boss is a jerk, there is nothing good or prestigious about that. While it might seem right to go to a prestigious school, if classes are overcrowded and students are nervous, anxious, religious zealots from certain counties, are you sure you want to go there? What’s good about that? To believe in prestige is to privilege abstract, collective impression over palpable, daily experience. To which I say: fuck prestige. Do what serves your everyday vitality.

Slow It Down God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day. Genesis 1:5 by T. Suzanne Eller Everyone knows morning comes first, and then evening. Right? So I was surprised to read in Genesis 1:5 that the order was, in fact, reversed: “And there was evening, and there was morning.” God started with evening, a time of rest, and a day followed, in which he continued to create. We live in a culture where we work all day, and then eventually we might take time to rest. To order our days the way God does—with rest as a priority—is a challenge. I learned to prioritize God’s way when, at age 32, I was diagnosed with cancer. I told the doctor I didn’t have time for cancer, but cancer didn’t consult my schedule. My life changed while going through treatment as I put aside activities that previously had seemed vital. Out of that difficult time came a new list of priorities. At the top of the list: to balance my life. I learned to climb between the sheets and put aside my worries—to rest my body and mind. To slow down when life became crazy and assess what is important. I began to see evening as the first part of my day. This concept changed my life, physically and spiritually. Recently I had two speaking events sandwiched together. As the dates approached, time with my heavenly Father became “evening.” In preparation for my events, I listened to the heart of my Father instead of going over my notes. Out of that rest sprang fruitful ministry during the day. Learning to live with evening, or rest, as a top priority is an ongoing process. Many times I ask God to help me reprioritize, make time for physical rest and put “evening” back where it belongs. More Verses to Explore: Exodus 20:11 Psalm 91:1 Mark 6:30–31

I consider it to be our birthright to practice direct revelation and to be in contact with our personal spiritual guidance. Today, we might not practice the same way as people do in native cultures, and it is vital to bridge the ancient ways so that we can work within our culture. As long as we use discipline and stay focused on our spiritual path, we do not take away from the power of the work. While you might not have been born with the destiny to be a shaman, it is your responsibility to live a spiritual way of life. The practices in Walking in Light teach you how to do this.

There isn't a single plant on earth that doesn't carry within it the ability to heal something. For example, the bark from the cinchona tree heals malaria, turkey tail mushrooms (Coriolus versicolor) can shrink tumors, and even those little yellow dandelions that shoot up in every nook and cranny of your lawn can cool down a fever and help detoxify the blood.