Love Is Shown By Actions Quotes

The Great Spirit had shown mercy and had given him access to the most powerful weapon of all—love.

When we retire at night, we constructively review our day. Were we resentful, selfish, dishonest or afraid? Do we owe an apology? Have we kept something to ourselves which should be discussed with another person at once? Were we kind and loving toward all? What could we have done better? Were we thinking of ourselves most of the time? Or were we thinking of what we could do for others, of what we could pack into the stream of life? But we must be careful not to drift into worry, remorse or morbid reflection, for that would diminish our usefulness to others. After making our review we ask God’s forgiveness and inquire what corrective measures should be taken. On awakening let us think about the twenty-four hours ahead. We consider our plans for the day. Before we begin, we ask God to direct our thinking, especially asking that it be divorced from self-pity, dishonest or self-seeking motives. Under these conditions we can employ our mental faculties with assurance, for after all God gave us brains to use. Our thought-life will be placed on a much higher plane when our thinking is cleared of wrong motives. In thinking about our day we may face indecision. We may not be able to determine which course to take. Here we ask God for inspiration, an intuitive thought or a decision. We relax and take it easy. We don’t struggle. We are often surprised how the right answers come after we have tried this for a while. What used to be the hunch or the occasional inspiration gradually becomes a working part of the mind. Being still inexperienced and having just made conscious contact with God, it is not probable that we are going to be inspired at all times. We might pay for this presumption in all sorts of absurd actions and ideas. Nevertheless, we find that our thinking will, as time passes, be more and more on the plane of inspiration. We come to rely upon it. We usually conclude the period of meditation with a prayer that we be shown all through the day what our next step is to be, that we be given whatever we need to take care of such problems. We ask especially for freedom from self-will, and are careful to make no request for ourselves only. We may ask for ourselves, however, if others will be helped. We are careful never to pray for our own selfish ends. Many of us have wasted a lot of time doing that and it doesn’t work. You can easily see why.

Once one understands that the evolving community of life on Earth is God’s beloved creation and its ruination an unspeakable sin, then deep affection shown in action on behalf of ecojustice becomes an indivisible part of one’s life.

My time in camp with Kaden had become awkward several times, or perhaps I was just more self-conscious now. I had known he cared about me. It was hardly a secret. It was the reason I was still alive, but I hadn’t quite grasped how much he cared. And in spite of myself, I knew in my own way, I cared about him too. Not Kaden the assassin, but the Kaden I had known back in Terravin, the one who had caught my attention the minute he walked through the tavern door. The one who was calm and had mysterious, but kind, eyes. I remembered dancing with him at the festival, his arms pulling me closer, and the way he struggled with his thoughts, holding them back. He didn’t hold back the night he was drunk. The fireshine had loosened his lips and he laid it all out quite blatantly. Slurred and sloshy but clear. He loved me. This from a barbarian who was sent to kill me. I lay back, staring into the cloudless sky, a shade bluer and brighter than yesterday. Did he even know what love was? For that matter, did I? Even my parents didn’t seem to know. I crossed my arms behind my head as a pillow. Maybe there was no one way to define it. Maybe there were as many shades of love as the blues of the sky. I wondered if his interest had begun when I tended his shoulder. I remembered his odd look of surprise when I touched him, as if no one had ever shown him a kindness before. If Griz, Finch, and Malich were any indication of his past, maybe no one had. They showed a certain steely devotion to one another, but it in no way resembled kindness. And then there were those scars on his chest and back. Only cruel savage could have delivered those. Yet somewhere along the way, Kaden had learned kindness. Tenderness, even. It surfaced in small actions. He seemed like he was two separate people, the intensely loyal Vendan assassin and someone else far different, someone he had locked away, a prisoner just like me.

Love of power, operating through greed and through personal ambition, was the cause of all these evils. To this must be added the violent fanaticism which came into play once the struggle had broken out. Leaders of parties in the cities had programmes which appeared admirable – on one side political equality for the masses, on the other the safe and sound government of the aristocracy – but in professing to serve the public interest they were seeking to win the prizes for themselves. In their struggles for ascendancy nothing was barred; terrible indeed were the actions to which they committed themselves, and in taking revenge they went farther still. Here they were deterred neither by the claims of justice nor by the interests of the state; their one standard was the pleasure of their own party at that particular moment, and so, either by means of condemning their enemies on an illegal vote or by violently usurping power over them, they were always ready to satisfy the hatreds of the hour. Thus neither side had any use for conscientious motives; more interest was shown in those who could produce attractive arguments to justify some disgraceful action. As for the citizens who held moderate views, they were destroyed by both the extreme parties, either for not taking part in the struggle or in envy at the possibility that they might survive.

In a man's letters, you know, madam, his soul lies naked. His letters are only the mirror of his heart. Whatever passes within him is there shown undisguised in its natural progress; nothing is invented, nothing distorted; you see systems in their elements, you discover action in their motives. Samuel Johnson to Mrs. Thrale (1777)

... love is something you do; something not just to be said, but also to be shown. Let your love flow through your actions.

When someone says they love you, don’t believe it. Love is shown with actions and not words.

gestures and actions, were the foundation of any great love. And that’s what he was to her. He’d shown her that she didn’t have to change for any man, that the right man would love her for who she was.

I believe in God with all my heart, mind and soul, so I will Be-Live-In-It and chose faith over fear. I will live in faith so my fears will flee. I know that God has shown me perfect love by sending His Son to redeem me, so I will cast out fear. I will use my energy to believe rather than to worry. I know that fear pulls me away from You Lord, so I will choose faith that I am taken care of by Your Almighty Hand. I know that I can trust You to provide for all of my needs. I declare this with faith and my actions will follow the words from my lips.

The common depiction of Jesus as an inveterate peacemaker who "loved his enemies" and "turned the other cheek" has been built mostly on his portrayal as an apolitical preacher with no interest in or, for that matter, knowledge of politically turbulent world in which he lived. That picture of Jesus has already been shown to be complete fabrication. The Jesus of history had a far more complex attitude toward violence. There is no evidence that Jesus himself openly advocated violent actions. But he was certainly no pacifist. "Do not think that I have come to bring peace on earth. I have not come to bring peace, but sword" (Matthew 10:34 / Luke 12:51)

Just as one might do useful work without fully understanding the job one was engaged in, or even what the point of it was, so the behaviour of devotion still mattered to the all-forgiving God, and just as the habitual performance of a task gradually raised one’s skills to something close to perfection, bringing a deeper understanding of the work, so the actions of faith would lead to the state of faith. Finally, she was shown the filthy, stinking, windowless cell carved into the rock beneath the Refuge where she would be chained, starved and beaten if she did not at least try to accept God’s love. She trembled as she looked at the shackles and the flails, and agreed she would do her best.

Continued From Previous Quote I Wondered if His Interest Had Began When I Tended His Shoulder. I Remembered His Odd Look of Surprise When I Touched Him,as If No One Had Shown Him a Kindness Before. If Gruz,Finch abd Malich Were Any Indication of His Past. Maybe No-One Had. They Showed a Certain Steely Devotion to One Another.That In No Way Resembled Kindness. And Then There Were Those Scars on His Back. Only Cruel Savages Could Have Delievered That. Yet Somewhere Along The Way,Kaden Had Learned Kindness,Tenderness Even.It Surfaced in Small Actions. He Seemed Like He Was Two Separate People,The Intensely Loyal Venden Assassin and Someone Else Far Different,Someone He Had Locked Away. A Prisoner Like Me.

the following prayer by Dr. Jane Goodall, who was named a UN Messenger of Peace for her continued world efforts, she seems to touch on most aspects of world conflict as we know them today and as they pertain to all living things. Prayer for World Peace We pray to the great Spiritual Power in which we live and move and have our being. We pray that we may at all times keep our minds open to new ideas and shun dogma; that we may grow in our understanding of the nature of all living beings and our connectedness with the natural world; that we may become ever more filled with generosity of spirit and true compassion and love for all life; that we may strive to heal the hurts that we have inflicted on nature and control our greed for material things, knowing that our actions are harming our natural world and the future of our children; that we may value each and every human being for who he is, for who she is, reaching to the spirit that is within,knowing the power of each individual to change the world. We pray for social justice, for the alleviation of the crippling poverty that condemns millions of people around the world to lives of misery—hungry, sick, and utterly without hope. We pray for the children who are starving,who are condemned to homelessness, slave labor, and prostitution, and especially for those forced to fight, to kill and torture even members of their own family. We pray for the victims of violence and war, for those wounded in body and for those wounded in mind. We pray for the multitudes of refugees, forced from their homes to alien places through war or through the utter destruction of their environment. We pray for suffering animals everywhere, for an end to the pain caused by scientific experimentation, intensive farming, fur farming, shooting, trapping, training for entertainment, abusive pet owners, and all other forms of exploitation such as overloading and overworking pack animals, bull fighting, badger baiting, dog and cock fighting and so many more. We pray for an end to cruelty, whether to humans or other animals, for an end to bullying, and torture in all its forms. We pray that we may learn the peace that comes with forgiving and the strength we gain in loving; that we may learn to take nothing for granted in this life; that we may learn to see and understand with our hearts; that we may learn to rejoice in our being. We pray for these things with humility; We pray because of the hope that is within us, and because of a faith in the ultimate triumph of the human spirit; We pray because of our love for Creation, and because of our trust in God. We pray, above all, for peace throughout the world. I love this beautiful and magnanimous prayer. Each request is spelled out clearly and specifically, and it asks that love, peace, and kindness be shown to all of earth’s creatures, not just its human occupants.

Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy. For many angels (11) of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land. 2. Now God loved this man for his righteousness: yet he not only condemned those other men for their wickedness, but determined to destroy the whole race of mankind, and to make another race that should be pure from wickedness;

SECTION XI.--The Strength of Simplicity. The soul in the state of abandonment knows how to see God even in the proud who oppose His action. All creatures, good or evil, reveal Him to it. __________________________________________________________________ The whole practice of the simple soul is in the accomplishment of the will of God. This it respects even in those unruly actions by which the proud attempt to depreciate it. The proud soul despises one in whose sight it is as nothing, who beholds only God in it, and in all its actions. Often it imagines that the modesty of the simple soul is a mark of appreciation for itself; when, all the time, it is only a sign of that loving fear of God and of His holy will as shown to it in the person of the proud. No, poor fool, the simple soul fears you not at all. You excite its compassion; it is answering God when you think it is speaking to you: it is with Him that it believes it has to do; it regards you only as one of His slaves, or rather as a mask with which He disguises Himself. Therefore the more you take a high tone, the lower you become in its estimation; and when you think to take it by surprise, it surprises you. Your wiles and violence are just favours from Heaven. The proud soul cannot comprehend itself, but the simple soul, with the light of faith, can very clearly see through it. The finding of the divine action in all that occurs at each moment, in and around us, is true science, a continuous revelation of truth, and an unceasingly renewed intercourse with God. It is a rejoicing with the Spouse, not in secret, nor by stealth, in the cellar, or the vineyard, but openly, and in public, without any human respect. It is a fund of peace, of joy, of love, and of satisfaction with God who is seen, known, or rather, believed in, living and operating in the most perfect manner in everything that happens. It is the beginning of eternal happiness not yet perfectly realised and tasted, except in an incomplete and hidden manner. The Holy Spirit, who arranges all the pieces on the board of life, will, by this fruitful and continual presence of His action, say at the hour of death, "fiat lux," "let there be light" (Gen. i, 14), and then will be seen the treasures which faith hides in this abyss of peace and contentment with God, and which will be found in those things that have been every moment done, or suffered for Him. When God gives Himself thus, all that is common becomes wonderful; and it is on this account that nothing seems to be so, because this way is, in itself, extraordinary. Consequently it is unnecessary to make it full of strange and unsuitable marvels. It is, in itself, a miracle, a revelation, a constant joy even with the prevalence of minor faults. But it is a miracle which, while rendering all common and sensible things wonderful, has nothing in itself that is sensibly marvellous.

ONCE YOU’VE HOOKED readers, your next task is to put your early chapters to work introducing your characters, settings, and stakes. The first 20-25% of the book comprises your setup. At first glance, this can seem like a tremendous chunk of story to devote to introductions. But if you expect readers to stick with you throughout the story, you first have to give them a reason to care. This important stretch is where you accomplish just that. Mere curiosity can only carry readers so far. Once you’ve hooked that sense of curiosity, you then have to deepen the pull by creating an emotional connection between them and your characters. These “introductions” include far more than just the actual moment of introducing the characters and settings or explaining the stakes. In themselves, the presentations of the characters probably won’t take more than a few scenes. After the introduction is when your task of deepening the characters and establishing the stakes really begins. The first quarter of the book is the place to compile all the necessary components of your story. Anton Chekhov’s famous advice that “if in the first act you have hung a pistol on the wall, then in the following one it should be fired” is just as important in reverse: if you’re going to have a character fire a gun later in the book, that gun should be introduced in the First Act. The story you create in the following acts can only be assembled from the parts you’ve shown readers in this First Act. That’s your first duty in this section. Your second duty is to allow readers the opportunity to learn about your characters. Who are these people? What is the essence of their personalities? What are their core beliefs (even more particularly, what are the beliefs that will be challenged or strengthened throughout the book)? If you can introduce a character in a “characteristic moment,” as we talked about earlier, you’ll be able to immediately show readers who this person is. From there, the plot builds as you deepen the stakes and set up the conflict that will eventually explode in the Inciting and Key Events. Authors sometimes feel pressured to dive right into the action of their stories, at the expense of important character development. Because none of us wants to write a boring story, we can overreact by piling on the explosions, fight sequences, and high-speed car chases to the point we’re unable to spend important time developing our characters. Character development is especially important in this first part of the story, since readers need to understand and sympathize with the characters before they’re hit with the major plot revelations at the quarter mark, halfway mark, and three-quarters mark. Summer blockbusters are often guilty of neglecting character development, but one enduring exception worth considering is Stephen Spielberg’s Jurassic Park. No one would claim the film is a leisurely character study, but it rises far above the monster movie genre through its expert use of pacing and its loving attention to character, especially in its First Act. It may surprise some viewers to realize the action in this movie doesn’t heat up until a quarter of the way into the film—and even then we have no scream-worthy moments, no adrenaline, and no extended action scenes until halfway through the Second Act. Spielberg used the First Act to build suspense and encourage viewer loyalty to the characters. By the time the main characters arrive at the park, we care about them, and our fear for their safety is beginning to manifest thanks to a magnificent use of foreshadowing. We understand that what is at stake for these characters is their very lives. Spielberg knew if he could hook viewers with his characters, he could take his time building his story to an artful Climax.

Our patients predict the culture by living out consciously what the masses of people are able to keep unconscious for the time being. The neurotic is cast by destiny into a Cassandra role. In vain does Cassandra, sitting on the steps of the palace at Mycenae when Agamemnon brings her back from Troy, cry, “Oh for the nightingale’s pure song and a fate like hers!” She knows, in her ill-starred life, that “the pain flooding the song of sorrow is [hers] alone,” and that she must predict the doom she sees will occur there. The Mycenaeans speak of her as mad, but they also believe she does speak the truth, and that she has a special power to anticipate events. Today, the person with psychological problems bears the burdens of the conflicts of the times in his blood, and is fated to predict in his actions and struggles the issues which will later erupt on all sides in the society. The first and clearest demonstration of this thesis is seen in the sexual problems which Freud found in his Victorian patients in the two decades before World War I. These sexual topics‒even down to the words‒were entirely denied and repressed by the accepted society at the time. But the problems burst violently forth into endemic form two decades later after World War II. In the 1920's, everybody was preoccupied with sex and its functions. Not by the furthest stretch of the imagination can anyone argue that Freud "caused" this emergence. He rather reflected and interpreted, through the data revealed by his patients, the underlying conflicts of the society, which the “normal” members could and did succeed in repressing for the time being. Neurotic problems are the language of the unconscious emerging into social awareness. A second, more minor example is seen in the great amount of hostility which was found in patients in the 1930's. This was written about by Horney, among others, and it emerged more broadly and openly as a conscious phenomenon in our society a decade later. A third major example may be seen in the problem of anxiety. In the late 1930's and early 1940's, some therapists, including myself, were impressed by the fact that in many of our patients anxiety was appearing not merely as a symptom of repression or pathology, but as a generalized character state. My research on anxiety, and that of Hobart Mowrer and others, began in the early 1940's. In those days very little concern had been shown in this country for anxiety other than as a symptom of pathology. I recall arguing in the late 1940's, in my doctoral orals, for the concept of normal anxiety, and my professors heard me with respectful silence but with considerable frowning. Predictive as the artists are, the poet W. H. Auden published his Age of Anxiety in 1947, and just after that Bernstein wrote his symphony on that theme. Camus was then writing (1947) about this “century of fear,” and Kafka already had created powerful vignettes of the coming age of anxiety in his novels, most of them as yet untranslated. The formulations of the scientific establishment, as is normal, lagged behind what our patients were trying to tell us. Thus, at the annual convention of the American Psychopathological Association in 1949 on the theme “Anxiety,” the concept of normal anxiety, presented in a paper by me, was still denied by most of the psychiatrists and psychologists present. But in the 1950's a radical change became evident; everyone was talking about anxiety and there were conferences on the problem on every hand. Now the concept of "normal" anxiety gradually became accepted in the psychiatric literature. Everybody, normal as well as neurotic, seemed aware that he was living in the “age of anxiety.” What had been presented by the artists and had appeared in our patients in the late 30's and 40's was now endemic in the land.

So the argument of some is that the story of Jesus and the wicked servant is how the man asked for forgiveness and was denied. While this is true, it isn’t the point of the parable. The point of the parable is that we stand upon grace and God requires us to love others with the love He has given to us. No exceptions are given. He didn’t say the onus is on our brother to ask. The onus is on us to forgive from our heart – not based on our brother’s worthiness, but based on God’s abundant mercies shown to us. God is not required to honor any loophole we think we can find in His word. The issue is we must forgive from the heart, not out of obligation once a set of rules has satisfied us. The servant held his neighbor to a higher standard than God held him to. So if someone wants to hold their neighbor accountable for unconfessed wrongs, fine. They should be aware that they are placing themselves under the same standard of law. Under that standard, they must go through every minute of their lives and identify every sin they have ever committed. They must then confess them to God and find the person wronged or they thought evil toward, and confess to them. This isn’t only actions, but thoughts, sins of omissions, words, and even wicked emotions such as lust, jealousy, covetousness, envy, hatred, and unjustified anger. To demand this method of religion is utterly foolish. A person under this system will never have joy, never have peace, never have unity, and will never experience intimacy with God. God forgives, shows mercy, and pours out His grace through the Spirit. But that can’t be experienced by the one who lives according to the law. That person is still in the flesh and not in the Spirit.

I've come to believe the baggage I'll tote to my death will determine its quality. I've learned the importance of doing simple things---telling my family and friends I love them; expressing gratitude for even the smallest kindnesses shown to me; being accepting of the unskillful words and actions of others; and asking for forgiveness when I screw up.

The new basis for care is shown by the interest of psychologists and philosophers in emphasizing feeling as the basis of human existence. We now need to establish feeling as a legitimate aspect of our way of relating to reality. When William James says, “Feeling is everything,” he means not that there is nothing more than feeling, but that everything starts there. Feeling commits one, ties one to the object, and ensures action. But in the decades after James made this "existentialist" statement, feeling became demoted and was disparaged as merely subjective. Reason or, more accurately, technical reason was the guide to the way issues were to be settled. We said “I feel” as a synonym for “I vaguely believe” when we didn't know—little realizing that we cannot know except as we feel.

To understand this, you need frist to Know some words which are formed from Arabic to English by me : 1- farcashize (V) : يُفركش 2- farcashization (N) : الفركشة 3- farcashized/farcashizational (Adj) : مُفركش 4- farcashizationally (Adv) : مُفركشآ The logic of the dating does not express the relationship, it is the relationship, otherwise the time that I spend with special someone is a neutral phenomenon and the observation of the neutral phenomenon in the term of the relationships changes its nature. Like every single Sudanese man, I know that I would like to be a one-man multinational fashion phenomenon but to be described as farcashizational man by some students is something I don't expect it at all. The phenomenon of farcashization becomes a part of Sudanese girl's speech, unfortunately it is like gossiping, I was chicken-hearted when my closed friend told me that many female students at EDC said that we were in love together and then you were farcashized by me. At that time we were laughing but deeply inside myself, an idea was rambling which was "maybe I am one of their desires" because when one has achieved the object of one's desires, it is evident that one's real desire was not the ignorant possession of the desired object but to know it as possessed as actually contemplated as within one, so maybe I was farcashizationally farcashized by my friend in thier mind as a wish that the same thing to be done with me by them and that leads to say "girls are dangerous creatures especially when they are your students". When there is both love and friendship, we dwell in the realm of the relationship and when there is neither love nor friendship, we exist in a vacuity of relationships, we can feel and we can express feelings but the more we feel, the further off we are, so what is not yet felt can't be shown and what is already desired can't be hidden so farcashization and desire are not distant, it's their principle that can't be seen. It would be a very naive sort of dogmatism to assume that every beautiful girl is an impossible creature to be got or to accept the man as he is and she is always going to embarrass and farcashize him, as if she is an indocile black wild cat, the beautiful girl is not a unique and homogeneous but she is immensely diversified, having as many different schemes and patterns as there are different ways of beauty, so the phenomenons which we find in our certain relationships such as farcashization are not transferable with all people but the attitude of the relationship, therefore the dating of two people is like the contact of two chemical substances, if there is any reaction between them depending on that attitude, both are transformed. Finally there is no relationship between any two partners looks like what we really see, yours doesn't, mine doesn't and people are much more complicated than what we imagine, then their relationships are more perplexing too, so you can't judge any relationship according the actions of the relationship's partners, it is true of every relation.

Assertion and recognition constitute the poles of a delicate balance. This balance is integral to what is called “differentiation”: the individual’s development as a self that is aware of its distinctness from others. Yet this balance, and with it the differentiation of self and other, is difficult to sustain.2 In particular, the need for recognition gives rise to a paradox. Recognition is that response from the other which makes meaningful the feelings, intentions, and actions of the self. It allows the self to realize its agency and authorship in a tangible way. But such recognition can only come from an other whom we, in turn, recognize as a person in his or her own right. This struggle to be recognized by an other, and thus confirm our selves, was shown by Hegel to form the core of relationships of domination.

Anger and lust both cause us to see other people in a very flat, one-demensional way. When someone offends us, we easily define that person by that action and reduce the complexity of their being down to an entity that we wish was not there. ... As with adultery, murder starts with a thought that another person is really subhuman and should not be shown the respect of a being that reflects divinity in their humanity.

No great dreams been moved without an action. No great works been done without a passion. No great wars been won without a power. No great love been shown without a giver.

True love is not loud. It is not declarations and grand gestures, although those can be part of the expression. It is patient and kind. It is openness and honesty. It is truth, even when the truth is ugly. Love is shown in uncountable small actions. It is going above and beyond and putting each other first. It’s letting go of control and allowing the other person to see the vulnerabilities you don’t show to the rest of the world. Above all, it is trusting that no matter what life throws at you, you have each other to lean on.

TO HEAL THE GUT, LIGAMENTS, TENDONS, AND SKIN: The peptide BPC-157 may promote speedier recovery from ligament tear reconstruction and rotator cuff tendon injuries. As we’ve already mentioned, this peptide has shown outstanding results in treating debilitating gut problems. I found that out firsthand after my bout with mercury poisoning, which does brutal things to the body. BPC-157 was one of the tools I used to help rebuild my gut, and it was extraordinarily effective. 5. TO INCREASE MUSCLE MASS, STRENGTHEN BONES, REVITALIZE SKIN, AND RESTORE YOUTHFUL METABOLISM: The two peptides sermorelin and tesamorelin mimic the action of growth hormone–releasing hormone (GHRH), a hotbed for new drug development. GHRHs stimulate the pituitary gland to secrete natural growth hormone. They’re a lot cheaper than synthetic human growth hormone (HGH)—and, unlike HGH, can be legally prescribed off-label. What’s the downside? If you take growth hormone or these peptides, you should be aware that growth hormone elevates levels of insulin-like growth factor-1, which has been shown in some studies to have “a modest association” with cancer risk.9 So it’s critical that you work closely with your physician to determine what options are best based on your symptoms, blood work, and careful monitoring.

GOOD-BYE TO MY Offering is the heart of this book. It’s handing any burden—whether a desire, attachment, illness, finances, or anything—back to God. After all, it was Hers to begin with! In a way, doing so says, “This is persecuting me so much, I can no longer lean on my ego’s own strength. Please show me Your will.” True offering takes what can be an unbearable cross and returns it to Love. It untangles you from the seemingly inescapable thicket of doership. One easy way to begin is simply by replacing my with the. We’re taught to think of my money, my body, my partner, my happiness, my failure. Even my awakening. In Western culture, the trance of my is king. But here’s the catch: If it all belongs to you (the ego), the burden is all yours as well. With the simple substitution of the, grasping softens, and offering begins. Take, for example, “I’m worried right now about this business . . . and I’m thrilled to be offering all to Love for the right actions to be shown at the right time.” This can be applied to anything. Sally had built an entire agonizing identity centered around her terrible rheumatoid arthritis, which is so easy to do. She was always saying, “my illness,” “my restrictions,” “my expenses about all this” with increasing anger and desperation. I suggested that since she had nothing to lose, she could offer the entire mess to the Divine and release the my. She began to say, “I give this illness fully to You. Please, please make me open and show me the right actions. And if there’s not currently a solution, please at least let me accept this for now and make clear what I need to learn.” She immediately felt more spacious simply from dropping that my. And over time, the process of offering, acceptance, and disentanglement brought healing she’d never imagined. She felt guided to return to an acupuncturist she’d seen many years before who used treatments, herbs, and diet. However, this time it all worked, perhaps because she’d finally released the grip of her ego’s identification with the problem.

Years before he had said and meant, “Fuck the niggers”—he had seen too many of his friends swallowed up in bitterness, and he wanted to escape, not drown. But now there was no escape and he was in the awful position of seeing his children grow toward that moment when they would know, would be shown, told, that they were niggers and not human beings. Because no matter how Billy twisted and dodged his way through life he could not get away from the central fact of his existence; whether he liked it or not, he was black, and there was nothing he could do about it, no action he could take without first thinking about it. It was just there. He could not love it or fight it or be proud of it, it was just there. He could not even hate it any more. His children were beautiful; how could anybody be so cruel? They were so affectionate and full of joy, so eager and innocent; why did somebody have to come along and with one stiff, ugly word, cut the innocence out of them? From the moment they understood that word they would proceed through life half-murdered of their ability to love; the moment their eyes became wary they would cease to be children, and Billy was certain that he himself would not love them so much. It might have been better, he thought with bitterness, if they had not been born at all; and then he saw them in his mind and knew that he could not stand their nonexistence; life without them would be life without life. And some day, a white kid, innocent himself, would tell them who they were, and there would be no path for Billy’s rage, no one for him to murder, only the emptiness of despair and frustration as he saw the hurt eyes of his children.

Celebrate to Celebrate Give thanks to the LORD, for he is good; his love endures forever. —PSALM 107:1     I’ve often been accused of celebrating just to celebrate. I guess that’s correct, because I’ve built a ministry on telling women how to develop a close-knit family. My experience has shown that healthy families love to celebrate—you name it; they celebrate. Make celebrations a tradition in your family! Why not? Life is for living, and in the living there’s always something to celebrate. Celebrate everything—good days, bad days that are finally over, birthdays, and even half birthdays. Get your children involved preparing for a dinner celebration. Make it special. Let them make place cards, set the table, help you cook, create a centerpiece. Our children were always assigned to greet our guests at the door—a wonderful opportunity for teaching hospitality and manners. Let your sharing extend beyond your family. Several times a year, create a “love basket” filled with food for a family in need. Try spending part of your holidays helping out at a shelter or a mission. This has been one of our most rewarding celebrations. Present your own version of a You Are Special plate to a special guest, and have her use it for her meal. Let the recipient know that she is special and is loved by all. Go around the table and tell that special person why she is so special. Have a box of Kleenex ready—the tears will flow. In some cases it will be the first time she has been told that she is special and loved at the same time. Don’t be limited. Look for ways to celebrate life and those you love! Prayer: Father God, there are a lot of reasons to celebrate today. Let me be a helper for those who want to celebrate but don’t know how. Amen.   Action: Plan a celebration for someone you love.  

He'd been a man of few words, and he'd shown my mother how much he loved her every day in his actions. He'd modeled tenderness, devotion, and kindness. If I truly loved Izzy, I'd do the same. I'd show her my love by cherishing her and preserving her honor.