Marrow Inspiration Quotes

The gift of the Holy Ghost...quickens all the intellectual faculties, increases, enlarges, expands, and purifies all the natural passions and affections, and adapts them, by the gift of wisdom, to their lawful use. It inspires, develops, cultivates, and matures all the fine-toned sympathies, joys, tastes, kindred feelings, and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness, and charity. It develops beauty of person, form, and features. It tends to health, vigor, animation, and social feeling. It invigorates all the faculties of the physical and intellectual man. It strengthens and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being.

Feather to fire,fire to blood Blood to bone,bone to marrow Marrow to ashes,ashes to snow

Joy might be God- in the marrow of our bones.

Death is someone you see very clearly with eyes in the center of your heart: eyes that see not by reacting to light, but by reacting to a kind of a chill from within the marrow of your own life.

Is it any wonder the power this man held over me - this man who did not run from his demons like most of us do, but embraced them as his own, clutching them to his heart in a choke-hold grip. He did not try to escape them by denying them or drugging them or bargaining with them. He met them where they lived, in the secret place most of us keep hidden. Warthrop was Warthrop down to the marrow of his bones, for his demons defined him; they breathed the breath of life into him; and without them, he would go down, as most of us do, into the purgatorial fog of a life unrealized.

To be a runner is to learn continual life lessons. To be a coach is not just to teach these lessons but also to feel them in the core of your marrow. The very act of surpassing personal limits in training and racing will bend the mind and body toward a higher purpose for the rest of my runners' lives. Settling for mediocrity-settling instead of pushing-those who learn to be the best version of themselves know the secret to a full life.

The books we read in childhood don't exist anymore; they sailed off with the wind, leaving bare skeletons behind. Whoever still has in him the memory and marrow of childhood should rewrite these books as he experienced them.

prayer of the day in gratitude to God's grand wisdom Jan. 24, 2014 skin muscles veins osseous layers marrow all this passes life mass to ash to dust, thus, we must always trust-rest in earth’s faithful arms, hold to the night sky’s Polaris and all this within knowing God is Just always ———————— http://awordfromapoetsdesk.wordpress....

A fire needs three things: a dry bed, fuel, and room to breathe.

There was something magical about the convergence of effort, inspiration, and accomplishment, a magic amplified by the presence of spectators who laughed, gasped, and cried on cue. I felt the performance like a constant hum in my marrow, a low-key intensity of purpose and emotion that was at once galvanizing and calming.

Yet the hunger to treat patients still drove Farber. And sitting in his basement laboratory in the summer of 1947, Farber had a single inspired idea: he chose, among all cancers, to focus his attention on one of its oddest and most hopeless variants—childhood leukemia. To understand cancer as a whole, he reasoned, you needed to start at the bottom of its complexity, in its basement. And despite its many idiosyncrasies, leukemia possessed a singularly attractive feature: it could be measured. Science begins with counting. To understand a phenomenon, a scientist must first describe it; to describe it objectively, he must first measure it. If cancer medicine was to be transformed into a rigorous science, then cancer would need to be counted somehow—measured in some reliable, reproducible way. In this, leukemia was different from nearly every other type of cancer. In a world before CT scans and MRIs, quantifying the change in size of an internal solid tumor in the lung or the breast was virtually impossible without surgery: you could not measure what you could not see. But leukemia, floating freely in the blood, could be measured as easily as blood cells—by drawing a sample of blood or bone marrow and looking at it under a microscope. If leukemia could be counted, Farber reasoned, then any intervention—a chemical sent circulating through the blood, say—could be evaluated for its potency in living patients. He could watch cells grow or die in the blood and use that to measure the success or failure of a drug. He could perform an “experiment” on cancer.

Simply said, ritual is any gesture done with emotion and intention by an individual or a group that attempts to connect the individual or the community with transpersonal energies for the purposes of healing and transformation. Ritual is the pitch through which the personal and collective voices of our longing and creativity are extended to the unseen dimensions of life, beyond our conscious minds and into the realms of nature and spirit. Ritual is a form of direct knowing, something indigenous to the psyche. It has evolved with us, taking knowing into the bone, into our very marrow. I call ritual an embodied process.

The gift of the Holy Ghost … quickens all the intellectual faculties, increases, enlarges, expands and purifies all the natural passions and affections, and adapts them, by the gift of wisdom, to their lawful use. It inspires, develops, cultivates, and matures all the fine-toned sympathies, joys, tastes, kindred feelings, and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness, and charity. It develops beauty of person, form, and features. It tends to health, vigor, animation, and social feeling. It invigorates all the faculties of the physical and intellectual man. It strengthens and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being.

Palo Mayombe is perhaps best known for its display of human skulls in iron cauldrons and accompanied by necromantic practices that contribute to its eerie reputation of being a cult of antinomian and hateful sorcerers. This murky reputation is from time to time reinforced by uninformed journalists and moviemakers who present Palo Mayombe in similar ways as Vodou has been presented through the glamour and horror of Hollywood. It is the age old fear of the unknown and of powers that threaten the established order that are spawned from the umbra of Palo Mayombe. The cult is marked by ambivalence replicating an intense spectre of tension between all possible contrasts, both spiritual and social. This is evident both in the history of Kongo inspired sorcery and practices as well as the tension between present day practitioners and the spiritual conclaves of the cult. Palo Mayombe can be seen either as a religion in its own right or a Kongo inspired cult. This distinction perhaps depends on the nature of ones munanso (temple) and rama (lineage). Personally, I see Palo Mayombe as a religious cult of Creole Sorcery developed in Cuba. The Kongolese heritage derives from several different and distinct regions in West Africa that over time saw a metamorphosis of land, cultures and religions giving Palo Mayombe a unique expression in its variety, but without losing its distinct nucleus. In the history of Palo Mayombe we find elite families of Kongolese aristocracy that contributed to shaping African history and myth, conflicts between the Kongolese and explorers, with the Trans-Atlantic slave trade being the blood red thread in its development. The name Palo Mayombe is a reference to the forest and nature of the Mayombe district in the upper parts of the deltas of the Kongo River, what used to be the Kingdom of Loango. For the European merchants, whether sent by the Church to convert the people or by a king greedy for land and natural resources, everything south of present day Nigeria to the beginning of the Kalahari was simply Kongo. This un-nuanced perception was caused by the linguistic similarities and of course the prejudice towards these ‘savages’ and their ‘primitive’ cultures. To write a book about Palo Mayombe is a delicate endeavor as such a presentation must be sensitive both to the social as well as the emotional memory inherited by the religion. I also consider it important to be true to the fundamental metaphysical principles of the faith if a truthful presentation of the nature of Palo Mayombe is to be given. The few attempts at presenting Palo Mayombe outside ethnographic and anthropological dissertations have not been very successful. They have been rather fragmented attempts demonstrating a lack of sensitivity not only towards the cult itself, but also its roots. Consequently a poor understanding of Palo Mayombe has been offered, often borrowing ideas and concepts from Santeria and Lucumi to explain what is a quite different spirituality. I am of the opinion that Palo Mayombe should not be explained on the basis of the theological principles of Santeria. Santeria is Yoruba inspired and not Kongo inspired and thus one will often risk imposing concepts on Palo Mayombe that distort a truthful understanding of the cult. To get down to the marrow; Santeria is a Christianized form of a Yoruba inspired faith – something that should make the great differences between Santeria and Palo Mayombe plain. Instead, Santeria is read into Palo Mayombe and the cult ends up being presented at best in a distorted form. I will accordingly refrain from this form of syncretism and rather present Palo Mayombe as a Kongo inspired cult of Creole Sorcery that is quite capable

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

This one sank deep into her marrow and made her heart soar like the shuttles piercing the stratosphere.

While not inherently "green" in the current sense of ecology, Zen evidences quite a number of core qualities and values that can be considered ecofriendly and help it serve as a model for new theories that address problems of conservation and pollution control. Traditional Japanese society is characterized by an approach based on healthy, efficient, and convenient living derived from a mental outlook that makes the most of minimal natural resources. Zen particularly endorses the values of simplicity, in that monks enter the Samgha Hall only with robes, bowls, and a few other meager possessions; thrift, by making a commitment to waste nothing; and communal manual labor, such that through a rotation of chores everyone contributes to the upkeep of the temple. The image of dedicated monks sweeping the wood floors of the hallways by rushing along on their hands in a semi-prostrate position is inspiring. Furthermore, the monastic system's use of human and material resources, including natural space, is limited and spare in terms of temple layout, the handling of administrative duties and chores, and the use of stock items. The sparse, spartan, vegetarian Zen cook, who prepares just enough rice gruel for his fellow monks but not a grain too much or too little, demonstrates an inherent—if not necessarily deliberate—conservationist approach. The minimalist aesthetic of rock gardens highlights the less-is-more Zen outlook that influenced the "Buddhist economics" evoked by E. F. Schumacher in Small Is Beautiful.

When the inspired, God-breathed verses of the Bible become our prayer, something powerful occurs. We are praying the anointed words of God. These prayers will release the move of God’s Spirit in our lives in a more precise and effective way than our own random vocabulary. It’s the Hebrews 4:12 principle which says: FOR THE WORD OF GOD IS LIVING AND POWERFUL, AND SHARPER THAN ANY TWO-EDGED SWORD, PIERCING EVEN TO THE DIVISION OF SOUL AND SPIRIT, AND OF JOINTS AND MARROW, AND IS A DISCERNER OF THE THOUGHTS AND INTENTS OF THE HEART.

Emmie had not told her vicar she would marry him, but as October drifted into November, St. Just knew she hadn’t turned the man down, either. It had taken some time to see why the decision was difficult, though he’d initially considered that he held the trump card—Winnie. Except there were low cards in his hand, as well, something he was finding it difficult to come to grips with. In the army, his men had become loyal to him for three reasons. He did not have charm, luck, or diplomacy in sufficient quantity to inspire followers, but he was, first, foremost, and to the marrow of his bones, a horseman. In the cavalry, a man who truly admired and understood the equine, and the cavalry mount in particular, was respected. St. Just’s unit was always a little better mounted, their tack in a little better shape, and their horses in better condition, primarily because St. Just saw to it. He commandeered the best fodder, requisitioned the best gear, and insisted on sound, sane animals, though it might cost him his personal coin to see to it. The second attribute that won him the respect of his subordinates was a gentleman’s quotient of simple common sense. Stupid orders, written for stupid reasons, were commonplace. St. Just would not disobey such an order, but he would time implementation of it to ensure the safety of his men. In rare cases, he might interpret an order at variance with its intended meaning, if necessary, again, to protect the lives of his men and their mounts. But when battle was joined, St. Just’s third strength as a commander of soldiers manifested itself. His men soon found those fighting in St. Just’s vicinity were safer than their comrades elsewhere. Once the order to charge was given, St. Just fought with the strength, size, speed, and skill of the berserkers of old, leaving murder, mayhem, and maiming on all sides until the enemy was routed. His capacity for sheer, cold-blooded brutality appalled, even as it awed, particularly when, once victory was assured, his demeanor became again the calm, organized, slightly detached commanding officer. And Emmie Farnum had no use for that latent capacity for brutality. She’d seen its echoes in his setbacks and his temper, in his drinking and insomnia, and St. Just knew in his bones she was smart enough to sense exactly what she’d be marrying were she to throw in with him. Barbarians might be interesting to bed, but no sane woman let one take her to wife. Nonetheless, having reasoned to this inevitable, uncomfortable conclusion, St. Just was still unable to fathom why, on the strength of one intimate interlude, he could not convince himself to stop wanting her to do just that.

Carol built her cabin in the wilderness for many of the same reasons as Thoreau, who went to the woods “to live deliberately, to front only the essential facts of life, and see if I could learn what it had to teach, and not, when I come to die, discover that I had not lived.” Like Thoreau, Carol was a student of nature and a geographical extension of the wilderness that surrounded her. Both explored a life stripped down to its essentials. They wanted “to live deep and suck out all the marrow of life.” Thoreau believed wilderness provided a necessary counterbalance to the materialism and urbanization of industrialized America. It was a place of self-renewal and contact with the raw material of life. “In wildness is the preservation of the world,” he famously wrote. Thoreau was among the first to advocate for protecting America’s vanishing wildlands, proposing that the nation formally preserve “a certain sample of wild nature . . . a network of national preserves in which the bear and the panther may still exist and not be civilized off the face of the earth.” Wilderness preserves could provide a perpetual frontier to keep overindustrialized Americans in contact with the primitive honesty of the woods. In 1872—the same year that Tom and Andy founded Carnegie Steel—America designated its first national park: over two million acres in northwest Wyoming were set aside as Yellowstone National Park. A second national park soon followed, thanks to the inspiration of Sierra Club founder John Muir. He so loved the Sierra that he proposed a fifteen-hundred-square-mile park around Yosemite Valley and spent decades fighting for it. When Yosemite National Park was finally signed into law in 1890, Muir

We long for blessed rest that reaches into our marrow and beyond. More than physical, mental, and emotional; complete and utter rest for our battered, frazzled, hopelessly forgetful souls.