Reactive People Quotes

Hurt people hurt people. We are not being judgmental by separating ourselves from such people. But we should do so with compassion. Compassion is defined as a "keen awareness of the suffering of another coupled with a desire to see it relieved." People hurt others as a result of their own inner strife and pain. Avoid the reactive response of believeing they are bad; they already think so and are acting that way. They aren't bad; they are damaged and they deserve compassion. Note that compassion is an internal process, an understanding of the painful and troubled road trod by another. It is not trying to change or fix that person.

Is that the basis of friendship? Is it as reactive as that? Do we respond only to people who seem to find us interesting?... Do we all buzz or ring or light up when people press our vanity buttons, and only then? Can I think of anyone in my whole life whom I have liked without his first showing signs of liking me?

When you react, you let other control you. When you respond, you are in control.

The ability to subordinate an impulse to a value is the essence of the proactive person. Reactive people are driven by feelings, by circumstances, by conditions, by their environment. Proactive people are driven by values—carefully thought about, selected and internalized values.

The vast majority of people are unthinking prejudice machines.

Proactive people focus their efforts in the Circle of Influence. They work on the things they can do something about. The nature of their energy is positive, enlarging and magnifying, causing their Circle of Influence to increase. Reactive people, on the other hand, focus their efforts in the Circle of Concern. They focus on the weakness of other people, the problems in the environment, and circumstances over which they have no control. Their focus results in blaming and accusing attitudes, reactive language, and increased feelings of victimization. The negative energy generated by that focus, combined with neglect in areas they could do something about, causes their Circle of Influence to shrink.

Therapists don’t perform personality transplants; they just help to take the sharp edges off. A patient may become less reactive or critical, more open and able to let people in. In other words, therapy is about understanding the self that you are. But part of getting to know yourself is to unknow yourself—to let go of the limiting stories you’ve told yourself about who you are so that you aren’t trapped by them, so you can live your life and not the story you’ve been telling yourself about your life.

most people spend most of their time on defense, in reactive mode, in playing with the cards they got instead of moving to a different table with different cards. Instead

If you want to build a ship, don't summon people to buy wood, prepare tools, distribute jobs, and organize the work, rather teach people the yearning for the wide, boundless ocean. Antoine de Saint-Exupery A

love is a verb. Reactive people make it a feeling. They’re driven by feelings.

If we're going to impact our world in the name of Jesus, it will be because people like you and me took action in the power of the Spirit. Ever since the mission and ministry of Jesus, God has never stopped calling for a movement of "Little Jesuses" to follow him into the world and unleash the remarkable redemptive genius that lies in the very message we carry. Given the situation of the Church in the West, much will now depend on whether we are willing to break out of a stifling herd instinct and find God again in the context of the advancing kingdom of God.

If you don't make a conscious effort to visualize, who you are and what you want to become in life, then you empower other people and circumstances to shape your journey by default. Your silence makes you reactive vs. proactive. God will bring people in your life that can take you on many different journeys that will bring about different outcomes to your life mission. However, if you are not proactive and define your dreams you will never know where “you” need to be and who needs to be with you to fulfill what God is asking you to do. Your life is your own. You must define your dreams, not live someone else’s vision of a good life. What is it that God is asking you to do with the talents and hobbies you enjoy? What were you blessed with a desire for? A good life is one spent in the service of helping others. Find a life partner that will help you reach God’s highest potential—service to humanity, service to his Kingdom, service to building others up. Also, begin any choice with the end in mind. This means to begin each day with a clear vision of your desired direction. It is not enough to live a passive life of religious devotion. God asked you to do more than worship. He has called you to serve, not to be a servant to other people’s dreams. You and only you know where your heart must travel. God brings you storms in life to wake you up. Don’t see it as his disappointment, but as his parental love for you. Life was not meant to stay the same. If someone truly loves you they will never take you away from God’s plan, they will only magnify it.

A serious problem with reactive language is that it becomes a self-fulfilling prophecy. People become reinforced in the paradigm that they are determined, and they produce evidence to support the belief. They feel increasingly victimized and out of control, not in charge of their life or their destiny. They blame outside forces—other people, circumstances, even the stars—for their own situation.

Humanity was heaved back to the paper age in half a second. Life-support systems spat out bolts of energy and died. Precious manuscripts were lost. Banks collapsed as all financial records for the past fifty years were completely wiped out. Planes fell from the sky, the Graum II space station drifted off into space, and defense satellites that were not supposed to exist stopped existing. People took to the streets, shouting into their dead cell phones as if volume could reactivate them. Looting spread across countries like a computer virus while actual computer viruses died with their hosts, and credit cards became mere rectangles of plastic. Parliaments were stormed worldwide as citizens blamed their governments for this series of inexplicable catastrophes. Gouts of fire and foul blurts of actual brimstone emerged from cracks in the earth. These were mostly from ruptured pipes, but people took up a cry of Armageddon. Chaos reigned, and the survivalists eagerly unwrapped the kidskin from their crossbows.

...God knows, when spring comes to Paris the humbles mortal alive must feel that he dwells in paradise....it [is] the the intimacy with which his eye rests upon the scene. It [is] his Paris. A man does not need to be rich, nor even a citizen, to feel this way about Paris. Paris is filled with poor people - the proudest and filthiest lot of beggars that ever walked the earth... And yet they give the illusion of being at home. It is that which distinguishes the Parisian from all other metropolitan souls. When I think of New York I have a very different feeling. New York makes even a rich man feel his unimportance. New York is cold, glisttering, malign. The buildings dominate. There is a sort of atomic frenzy to the activity going on; the more furious the pace, the more diminished the spirit...Nobody knows what it's all about. Nobody directs the energy. Stupendous. Bizarre. Baffling. A tremendous reactive urge, but absolutely uncoordinated.

At its heart, Codependency is a set of behaviors developed to manage the anxiety that comes when our primary attachments are formed with people who are inconsistent or unavailable in their response to us. Our anxiety-based responses to life can include over-reactivity, image management, unrealistic beliefs about our limits, and attempts to control the reality of others to the point where we lose our boundaries, self-esteem, and even our own reality. Ultimately, Codependency is a chronic stress disease, which can devastate our immune system and lead to systemic and even life-threatening illness.

Reactive people are also affected by their social environment, by the “social weather.” When people treat them well, they feel well; when people don’t, they become defensive or protective. Reactive people build their emotional lives around the behavior of others, empowering the weaknesses of other people to control them.

People don’t need to have a head in order to give someone else a headache.

The word that Kagan first used to describe high-reactive people was inhibited, and that’s exactly how I still feel at some dinner parties.

Whatever their degree of self-control, these parents are governed by emotion, seeing the world in black-and-white terms, keeping score, holding grudges, and controlling others with emotional tactics. Their fluctuating moods and reactivity make them unreliable and intimidating. And while they may act helpless and usually see themselves as victims, family life always revolves around their moods. Although they often control themselves outside the family, where they can follow a structured role, within the crucible of intimate family relationships they display their full impulsivity, especially if intoxicated. It can be shocking to see how no-holds-barred they can get. Many children of such parents learn to subjugate themselves to other people’s wishes (Young and Klosko 1993). Because they grew up anticipating their parent’s stormy emotional weather, they can be overly attentive to other people’s feelings and moods, often to their own detriment.

if we are going to be genuinely Christlike, we will not be conformists! For one, our Lord can hardly be called a conformist. He disturbed the status quo, railed against injustice and lack of mercy, hung out with highly questionable people, and fomented a revolution that called for the overthrow of religious oppression.

Just as nuclear fuel will always be reactive, people will always be greedy. We need to enforce rules to balance natural greed with capital requirements so that greed can create productive risk taking and competition and not short-term extraction, otherwise known as theft.

even a scientist can’t help thinking of the Periodic Table as a zoo of one-of-a-kind animals conceived by Dr. Seuss. How else could we believe that sodium is a poisonous, reactive metal that you can cut with a butter-knife, while pure chlorine is a smelly, deadly gas, yet when added together make sodium chloride, a harmless, biologically essential compound better known as table salt? Or how about hydrogen and oxygen? One is an explosive gas, and the other promotes violent combustion, yet the two combined make liquid water, which puts out fires.

If peace is really what you want, then you will choose peace. If peace mattered to you more than anything else and if you truly knew yourself to be spirit rather than little me, you would remain non-reactive and absolutely alert when confronted with challenging people or situations.

There were three people in my home and I was the only one showing Electromagnetic Hypersensitivity and reactivity to the radio frequency transmitting utility meters. For these reasons I did not shield my home and took the route of adapting my body to the toxic electromagnetic environment.

Kagan hypothesized that infants born with an especially excitable amygdala would wiggle and howl when shown unfamiliar objects and grow up to be children who were more likely to feel vigilant whhen meeting new people. The four month olds who trhrashed their arms like punk rockers did so not because they were extroverts in the making, but because their little bodies reacted strongly--they were high-reactive to new sights, sounds and smells. The quiet infants were silent not because they were future introverts, just the opposite, but because they had nervous systems that were unmoved by novelty.

In making such a choice, we become reactive. Reactive people are often affected by their physical environment. If the weather is good, they feel good. If it isn’t, it affects their attitude and their performance. Proactive people can carry their own weather with them. Whether it rains or shines makes no difference

You may wonder why all children don’t make up wonderfully positive role-selves—why so many people are acting out roles of failure, anger, mental disturbance, emotional volatility, or other forms of misery. One answer is that not every child has the inner resources to be successful and self-controlled in interactions with others. Some children’s genetics and neurology propel them into impulsive reactivity instead of constructive action. Another reason negative role-selves arise is that it’s common for emotionally immature parents to subconsciously use different children in the family to express unresolved aspects of their own role-self and healing fantasies. For instance, one child may be idealized and indulged as the perfect child, while another is tagged as incompetent, always screwing up and needing help.

When you live in complete acceptance of what is, that is the end of all drama in your life. Nobody can even have an argument with you, no matter how hard he or she tries. You cannot have an argument with a fully conscious person. An argument implies identification with your mind and a mental position, as well as resistance and reaction to the other person’s position. The result is that the polar opposites become mutually energized. These are the mechanics of unconsciousness. You can still make your point clearly and firmly, but there will be no reactive force behind it, no defense or attack. So it won’t turn into drama. When you are fully conscious, you cease to be in conflict. “No one who is at one with himself can even conceive of conflict,” states A Course in Miracles. This refers not only to conflict with other people but more fundamentally to conflict within you, which ceases when there is no longer any clash between the demands and expectations of your mind and what is.

The ability to subordinate an impulse to a value is the essence of the proactive person. Reactive people are driven by feelings, by circumstances, by conditions, by their environment. Proactive people are driven by values—carefully thought about, selected and internalized values. Proactive people are still influenced by external stimuli,

I found out the hard way that if we don't disciple people, the culture sure will. This

Wesleyanism was at its most influential when it was a people movement that was reproducing like mad. It

It takes awareness to be proactive instead of reactive, to try something different instead of going back to the same old dysfunctional routine.

How many people ‘shoot off their mouths’ without having any idea what the target is?

Is that the basis of friendship? Is it as reactive as that? Do we respond only to people who seem to find us interesting?

There are so many memories, lurking in all the spaces of everywhere. They lie trapped like frozen ghosts, existing only when someone who knows of that memory thinks about that particular time and place and their mind reactivates it. We walk through these ghosts all the time, not knowing we tread the footprints of another person’s story. Just one bench on top of a viewpoint could be harbouring so many stories. It could be the bench where a couple broke up, or where another couple had their first kiss. It could be the bench where someone thought about taking their own life, or where they got the phone call that something amazing had happened. Layered in just one bench there’s an infinite amount of memories. Multiple people living near one particular bench could all share it as special without even knowing each other. We leave behind echoes of our lives everywhere we go, trapping them into the fabric of the world around us.

So a working definition of missional church is a community of God's people that defines itself, and organizes its life around, its real purpose of being an agent of God's mission to the world. In

person. Reactive people are driven by feelings, by circumstances, by conditions, by their environment. Proactive people are driven by values—carefully thought about, selected and internalized values. Proactive people are still influenced by external stimuli, whether physical, social, or psychological. But their response to the stimuli, conscious or unconscious, is a value-based choice or response.

[R]esitance is by nature reactive; it is not forward-looking. And anti-Trumpism is not a politics. My worry is that liberals will get so caught up in countering his every move, essentially playing his game, that they will fail to seize -- or even recognize -- the opportunity he has given them. Now that he has destroyed conventional Republicanism and what was left of principled conservatism, the playing field is empty. For the first time in living memory, we liberals have no ideological adversary worthy of the name. So it is crucial that we look beyond Trump. The only adversary left is ourselves. And we have mastered the art of self-sabotage. At a time when we liberals need to speak in a way that convinces people from very different walks of life, in every part of the country, that they share a common destiny and need to stand together, our rhetoric encourages self-righteous narcissism. At a moment when political consciousness and strategizing need to be developed, we are expending our energies on symbolic drama over identity. At a time when it is crucial to direct our efforts into seizing institutional power by winning elections, we dissipate them in expressive movements indifferent to the effects they may have on the voting public. In an age when we need to educate young people to think of themselves as citizens with duties toward each other, we encourage them instead to descend into the rabbit hole of the self. The frustrating truth is that we have no political vision to offer the nation, and we are thinking and speaking and acting in ways guaranteed to prevent one from emerging.

The ability to subordinate an impulse to a value is the essence of the proactive person. Reactive people are driven by feelings, by circumstances, by conditions, by their environment. Proactive people are driven by values—carefully thought about, selected and internalized values. Proactive people are still influenced by external stimuli, whether physical, social, or psychological. But their response to the stimuli, conscious or unconscious,

It seems to me, therefore, that the instinctive although seldom articulated purpose of holding a funeral or memorial service is to reunite the people most intimate with the deceased, and to collectively rekindle in them all, for one last time, the special living flame that represents the essence of that beloved person, profiting directly or indirectly from the presence of one another, feeling the presence of that person in the brains that remain, and thus solidifying to the maximal extent possible those secondary personal gemmae that remain aflicker in all these different brains. Though the primary brain has been eclipsed, there is, in those who remain and who are gathered to remember and reactivate the spirit of the departed, a collective corona that still glows. This is what human love means. The word "love" cannot, thus, be separated from the word "I"; the more deeply rooted the symbol for someone inside you, the greater the love, the brighter the light that remains behind.

True belonging has no hint of arrogance or reactivity, and as Brené Brown says, it is not passive. “[True belonging] is a practice that requires us to be vulnerable, get uncomfortable, and learn how to be present with people without sacrificing who we are.

At one seminar where I was speaking on the concept of proactivity, a man came up and said, “Stephen, I like what you’re saying. But every situation is so different. Look at my marriage. I’m really worried. My wife and I just don’t have the same feelings for each other we used to have. I guess I just don’t love her anymore and she doesn’t love me. What can I do?” “The feeling isn’t there anymore?” I asked. “That’s right,” he reaffirmed. “And we have three children we’re really concerned about. What do you suggest?” “Love her,” I replied. “I told you, the feeling just isn’t there anymore.” “Love her.” “You don’t understand. The feeling of love just isn’t there.” “Then love her. If the feeling isn’t there, that’s a good reason to love her.” “But how do you love when you don’t love?” “My friend, love is a verb. Love—the feeling—is a fruit of love, the verb. So love her. Serve her. Sacrifice. Listen to her. Empathize. Appreciate. Affirm her. Are you willing to do that?” *** In the great literature of all progressive societies, love is a verb. Reactive people make it a feeling.

I have never heard of an electromagnetically hypersensitive person recovering from the condition using shielding and Faraday cages, they just seem to become social lepers due to their increasing reactivity to the city environment and addicts to their shielded environment.

Strategic quitting is the secret of successful organizations. Reactive quitting and serial quitting are the bane of those that strive (and fail) to get what they want. And most people do just that. They quit when it’s painful and stick when they can’t be bothered to quit.

I define calm as creating perspective and mindfulness while managing emotional reactivity. When I think about calm people, I think about people who can bring perspective to complicated situations and feel their feelings without reacting to heightened emotions like fear and anger.

I went into the new year loving myself in different ways, in a different possibility. It was then that I understood things I hadn’t. It was then that I understood people I hadn’t. We work in ways where sometimes we don’t align because our intersections lead us elsewhere. We find ourselves in rapids which lead to lightning, in beds that leave us homesick. We lust after the impetuous, in hopelessness, and sometimes in the reactive. We like things and people who are bad for us and that’s fine. It’s fine because it’s life. It happens. They exist. We exist. We all exist together in this world where nothing seems to make sense. Where everything is nothing but imaginary because it’s what we imagine it to be. Reality exists and it’s there, but life is what you make it. Your actions ask for it. How you exist is how you exist. We take every new year and give it a theme because we’re scared of how it could be. You change in the moment, not by years. You be to become and becoming is something which frightens people. Lead by example instead of letting the example lead you. Take this new year and find yourself in people who question it because questioning is how you gain from it.

Successful people do work hard, but they also think before they act. They are proactive, not just reactive. Most people mentally have a sign on their desk that reads, “Don’t just sit there—do something!” The best advice I ever received was to revise the sign to read, “Don’t just do something—sit there!

In recent years, psychologists have learned more about how creative ideas come from the reveries of solitude. When we let our minds wander, we set our brains free. Our brains are most productive when there is no demand that they be reactive. For some, this goes against cultural expectations. American culture tends to worship sociality. We have wanted to believe that we are our most creative during “brainstorming” and “groupthink” sessions. But this turns out not to be the case. New ideas are more likely to emerge from people thinking on their own. Solitude is where we learn to trust our imaginations.

High-reactive children pay what one psychologist calls “alert attention” to people and things. They literally use more eye movements than others to compare choices before making a decision. It’s as if they process more deeply—sometimes consciously, sometimes not—the information they take in about the world.

There are a lot of self-help bros who will tell you that you need to dangle over the edge without a net to really drive achievement. I used to believe this because it has a little piece of the truth. The larger picture, of course, is that being deprived of safety tends to make people anxious, reactive, and unproductive. p37

I know that therapy won’t make all my problems disappear, prevent new ones from developing, or ensure that I’ll always act from a place of enlightenment. Therapists don’t perform personality transplants; they just help to take the sharp edges off. A patient may become less reactive or critical, more open and able to let people in. In other words, therapy is about understanding the self that you are. But part of getting to know yourself is to unknow yourself – to let go of the limiting stories you’ve told yourself about who you are so that you aren’t trapped by them, so you can live your life and not the story you’ve been telling yourself about your life.

Anxious people exhibit: (1) increased attention to threats; (2) deficient discrimination of threat and safety; (3) increased avoidance of possible threats; (4) inflated estimates of threat likelihood and consequences; (5) heightened reactivity to threat uncertainty; and (6) disrupted cognitive and behavioral control in the presence of threats.

Ironically, many of the institutions that run the economy, such as medicine, education, law and even psychology are largely dependent upon failing health. If you add up the amounts of money exchanged in the control, anticipation and reaction to failing health (insurance, pharmaceutical research and products, reactive or compensatory medicine, related legal issues, consultation and therapy for those who are unwilling to improve their physical health and claim or believe the problem is elsewhere, etc.), you end up with an enormous chunk. To keep that moving, we need people to be sick. Then we have the extreme social emphasis placed on the pursuit and maintenance of a lifestyle based on making money at any cost, often at the sacrifice of health, sanity and well-being.

Similarly, in a lifetime, we stuff ourselves with sounds, sights, smells, tastes, and textures of people, animals, landscapes, events, large and small. We stuff ourselves with these impressions and experiences and our reaction to them. Into our subconscious go not only factual data but reactive data, our movement toward or away from the sensed events. These are the stuffs, the foods, on which The Muse grows.

Imagine a world where people were 10% happier and less reactive. Marriage, parenting, road rage, politics - all would be improved upon. Public health revolutions can happen rapidly. Most Americans didn't brush their teeth until after world war 2 after soldiers were demanded to maintain oral hygiene. Exercise didn't get popular until science proved its benefits. Mindfulness, I had come to believe, could, in fact, change the world.

The KGB playbook of the Cold War era, when the Soviet Union deployed ‘active measures’ to sow division and discord in the West, to fund allied political parties and undermine its ‘imperial’ foe, has now been fully reactivated. What’s different now is that these tactics are funded by a much deeper well of cash, by a Kremlin that has become adept in the ways of the markets and has sunk its tentacles deep into the institutions of the West.

Intrusive memories of the trauma and distressing thoughts and feelings fuel arousal and reactivity. This vicious cycle is maintained by the fourth symptom—avoidance. Your life becomes more and more limited as you avoid people, places, and situations that remind you of the trauma or that you are afraid will remind you of the trauma. You avoid these situations because they may trigger upsetting thoughts, emotions, and/or physical reactions.

Even though the effects of any single gene are tiny, these findings are important because they illustrate one sort of pathway from genes to politics: the genes (collectively) give some people brains that are more (or less) reactive to threats, and that produce less (or more) pleasure when exposed to novelty, change, and new experiences.19 These are two of the main personality factors that have consistently been found to distinguish liberals and conservatives.

Contradictions. Fauxnerable people are not consistent in their character. • Disclosures that focus on the past. “I struggled with porn” or “I was such a mess.” This isn’t vulnerability. Vulnerability is about showing up courageously in the present moment with how you are currently affecting someone or experiencing your inner life. • Staged fauxnerability. A fauxnerable pastor or leader may conjure up tears at will on stage but show little empathy or care face to face. • Victim mentality. The fauxnerable pastor may blame his staff, a bad system, or a needy spouse. • Lack of curiosity. Vulnerable people are curious. Fauxnerable people are defensive and reactive. • Oversharing. An emotional dump is not necessarily an act of vulnerability but may in fact be a way of using you to engender sympathy or to take their side. • Self-referencing. His fauxnerability is in service of his ego, not an expression of mutuality or connection.

People change. You change. Some relationships just aren’t meant to last beyond a certain point. It’s okay to simply let those friendships fade. This is a natural evolution of some relationships. Unlike romantic relationships, with friendships there’s rarely a reason to have a full-on breakup. Even if people go in different directions and the friendship slowly peters out, trust can endure. And unlike most exes, it is possible to rekindle/reactivate friendships later on when your lives are more aligned.

In fact, the very thing that many high-reactives hate most about blushing—its uncontrollability—is what makes it so socially useful. “Because it is impossible to control the blush intentionally,” Dijk speculates, blushing is an authentic sign of embarrassment. And embarrassment, according to Keltner, is a moral emotion. It shows humility, modesty, and a desire to avoid aggression and make peace. It’s not about isolating the person who feels ashamed (which is how it sometimes feels to easy blushers), but about bringing people together.

Hookers, Hondas and Hollywood all approach customers with a different mindset than the rest of the business world. Whereas most businesses talk about the importance of "customer service," agents, mechanics and people of the night talk about "servicing customers." It is an important distinction, as customer service is generally a reactive process in which professionals and businesses respond to the needs of their clients, while servicing customers involves exploration to discover what the customer needs in order to start firing all the cylinders.

Thus, divine love, by contrast, is not reactive but creative: God does not find that which is lovely and then move out in love toward it; something is made lovely by the fact that God first sets his love upon it. He does not look at sinful human beings and see among the mass of people some who are intrinsically more righteous or holy than others and thus find himself attracted to them. Rather, the lesson of the cross is that God chooses that which is unlovely and repulsive, unrighteous and with no redeeming quality, and lavishes his saving love in Christ upon it.

What most people forget is that the past exists within each one of us only as memory. Memory has no objective existence. It is not existential; it is purely psychological. If you retain your ability to respond, your memory of the past will become an empowering process. But if you are in a compulsive cycle of reactivity, memory distorts your perception of the present, and your thoughts, emotions, and actions become disproportionate to the stimulus. The choice is always before you: to respond consciously to the present; or to react compulsively to it. There is a vast difference between the two. And it can make the world of a difference.

Often these approaches reflect the inverse of the habits of effective people. In fact, my brother, John Covey, who is a master teacher, sometimes refers to them as the seven habits of ineffective people: Be reactive: doubt yourself and blame others. Work without any clear end in mind. Do the urgent thing first. Think win/lose. Seek first to be understood. If you can’t win, compromise. Fear change and put off improvement. Just as personal victories precede public victories when effective people progress along the maturity continuum, so also do private failures portend embarrassing public failures when ineffective people regress along an

Let’s now look at the four basic types of EI parents (Gibson 2015): Emotional parents are dominated by feelings and can become extremely reactive and overwhelmed by anything that surprises or upsets them. Their moods are highly unstable, and they can be frighteningly volatile. Small things can be like the end of the world, and they tend to see others as either saviors or abandoners, depending on whether their wishes are being met. Driven parents are super goal-achieving and constantly busy. They are constantly moving forward, focused on improvements, and trying to perfect everything, including other people. They run their families like deadline projects but have little sensitivity to their children’s emotional needs. Passive parents are the nicer parents, letting their mate be the bad guy. They appear to enjoy their children but lack deeper empathy and won’t step in to protect them. While they seem more loving, they will acquiesce to the more dominant parent, even to the point of overlooking abuse and neglect. Rejecting parents aren’t interested in relationships. They avoid interaction and expect the family to center around their needs, not their kids. They don’t tolerate other people’s needs and want to be left alone to do their own thing. There is little engagement, and they can become furious and even abusive if things don’t go their way.

the Mann Gulch fire isn’t about fire, or at least not only about fire. It’s also about pandemics. In fire you could see lessons for fighting a raging disease. He jotted them down: You cannot wait for the smoke to clear: once you can see things clearly it is already too late. You can’t outrun an epidemic: by the time you start to run it is already upon you. Identify what is important and drop everything that is not. Figure out the equivalent of an escape fire. The Mann Gulch fire captured the difficulty people had imagining exponential growth, even when their lives depended on it. “We are reactive and tend to only intervene when things are getting bad,” wrote Carter. “And what we underestimate is the speed that what’s bad moves.

Nonschizoid people often conclude that, because schizoid individuals resolve their closeness/distance conflicts in the direction of distance and seem to thrive on being alone, they are not particularly attached and therefore are not reactive to separation. Yet, internally, schizoid people may have powerful attachments. In fact, their attachments may be more intensely invested with emotion than are the attachments of people with much more obviously ’anaclitic’ psychologies. Because schizoid individuals tend to feel safe with comparatively few others, any threat to or loss of their connection with these people can be devastating. If there are only three individuals by whom one feels truly known, and one of these is lost, then one third of one’s support system has vanished.

We sincerely believe discipleship has become a frontier issue for the people of God at this time in history. And most commentators would agree that in sincerely seeking to appeal to the prevailing consumerist culture, the Western church has all but lost the art of discipleship.2 This causes, for instance, Southern Baptist prophet Reggie McNeal to conclude that “church culture in North America is a vestige of the original [Christian] movement, an institutional expression of religion that is in part a civil religion and in part a club where religious people can hang out with other people whose politics, worldview, and lifestyle match theirs.”3 If this is indeed the case, we should be clear this is not what the church is called to be, and is, in fact, a failure in discipleship.

Still, Kagan’s decades-long series of discoveries mark a dramatic breakthrough in our understanding of these personality styles—including the value judgments we make. Extroverts are sometimes credited with being “pro-social”—meaning caring about others—and introverts disparaged as people who don’t like people. But the reactions of the infants in Kagan’s tests had nothing to do with people. These babies were shouting (or not shouting) over Q-tips. They were pumping their limbs (or staying calm) in response to popping balloons. The high-reactive babies were not misanthropes in the making; they were simply sensitive to their environments. Indeed, the sensitivity of these children’s nervous systems seems to be linked not only to noticing scary things, but to noticing in general.

Proactive people show you what they love, what they want, what they purpose, and what they stand for. These people are very different from those who are known by what they hate, what they don’t like, what they stand against, and what they will not do. While reactive victims are primarily known by their “against” stances, proactive people do not demand rights; they live them. Power is not something you demand or deserve; it is something you express. The ultimate expression of power is love; it is the ability not to express power, but to restrain it. Proactive people are able to “love others as themselves.” They have mutual respect. They are able to “die to self” and not “return evil for evil.” They have gotten past the reactive stance of the law and are able to love and not react.

Conversely, high-reactive children may be more likely to develop into artists and writers and scientists and thinkers because their aversion to novelty causes them to spend time inside the familiar—and intellectually fertile—environment of their own heads. “The university is filled with introverts,” observes the psychologist Jerry Miller, director of the Center for the Child and the Family at the University of Michigan. “The stereotype of the university professor is accurate for so many people on campus. They like to read; for them there’s nothing more exciting than ideas. And some of this has to do with how they spent their time when they were growing up. If you spend a lot of time charging around, then you have less time for reading and learning. There’s only so much time in your life.

We’ve got a model for how to do this – though it comes in a slightly unfortunate guise. Religions have often ensured that their followers would meet with the Sublime on a weekly basis, in a cathedral or church somewhere not very far from where they lived. They constructed buildings specifically designed to awe the congregation. But they didn’t just hope that people would drop by. They put a date in the diary, every week. If you lived in the Vienna suburb of Wieden, for instance, you’d go to the Karlskirche at 11.00am every Sunday and be confronted with the Sublime. This beneficial psychological service is in reality distinct from the specifically religious convictions that orchestrated it. But the decline of organised religious faith in many parts of the world has inadvertently also taken away this collective commitment to regularly reactivating our sense of the Sublime.

If I know the classical psychological theories well enough to pass my comps and can reformulate them in ways that can impress peer reviewers from the most prestigious journals, but have not the practical wisdom of love, I am only an intrusive muzak soothing the ego while missing the heart. And if I can read tea leaves, throw the bones and manipulate spirits so as to understand the mysteries of the universe and forecast the future with scientific precision, and if I have achieved a renaissance education in both the exoteric and esoteric sciences that would rival Faust and know the equation to convert the mass of mountains into psychic energy and back again, but have not love, I do not even exist. If I gain freedom from all my attachments and maintain constant alpha waves in my consciousness, showing perfect equanimity in all situations, ignoring every personal need and compulsively martyring myself for the glory of God, but this is not done freely from love, I have accomplished nothing. Love is great-hearted and unselfish; love is not emotionally reactive, it does not seek to draw attention to itself. Love does not accuse or compare. It does not seek to serve itself at the expense of others. Love does not take pleasure in other peeople's sufferings, but rejoices when the truth is revealed and meaningful life restored. Love always bears reality as it is, extending mercy to all people in every situation. Love is faithful in all things, is constantly hopeful and meets whatever comes with immovable forbearance and steadfastness. Love never quits. By contrast, prophecies give way before the infinite possibilities of eternity, and inspiration is as fleeting as a breath. To the writing and reading of many books and learning more and more, there is no end, and yet whatever is known is never sufficient to live the Truth who is revealed to the world only in loving relationship. When I was a beginning therapist, I thought a lot and anxiously tried to fix people in order to lower my own anxiety. As I matured, my mind quieted and I stopped being so concerned with labels and techniques and began to realize that, in the mystery of attentive presence to others, the guest becomes the host in the presence of God. In the hospitality of genuine encounter with the other, we come face to face with the mystery of God who is between us as both the One offered One who offers. When all the theorizing and methodological squabbles have been addressed, there will still only be three things that are essential to pastoral counseling: faith, hope, and love. When we abide in these, we each remain as well, without comprehending how, for the source and raison d'etre of all is Love.

On the one hand, according to the theory of gene-environment interaction, people who inherit certain traits tend to seek out life experiences that reinforce those characteristics. The most low-reactive kids, for example, court danger from the time they’re toddlers, so that by the time they grow up they don’t bat an eye at grown-up-sized risks. They “climb a few fences, become desensitized, and climb up on the roof,” the late psychologist David Lykken once explained in an Atlantic article. “They’ll have all sorts of experiences that other kids won’t. Chuck Yeager (the first pilot to break the sound barrier) could step down from the belly of the bomber into the rocketship and push the button not because he was born with that difference between him and me, but because for the previous thirty years his temperament impelled him to work his way up from climbing trees through increasing degrees of danger and excitement.

Indeed, the sensitivity of these children’s nervous systems seems to be linked not only to noticing scary things, but to noticing in general. High-reactive children pay what one psychologist calls “alert attention” to people and things. They literally use more eye movements than others to compare choices before making a decision. It’s as if they process more deeply—sometimes consciously, sometimes not—the information they take in about the world. In one early series of studies, Kagan asked a group of first-graders to play a visual matching game. Each child was shown a picture of a teddy bear sitting on a chair, alongside six other similar pictures, only one of which was an exact match. The high-reactive children spent more time than others considering all the alternatives, and were more likely to make the right choice. When Kagan asked these same kids to play word games, he found that they also read more accurately than impulsive children did.

But when we activate trauma memories and our stress-response systems in ways that offer controllability and predictability, we can begin to heal a sensitized system. Healing takes place when there are dozens of therapeutic moments available each day for the person to control, revisiting and reworking their traumatic experience. When you have friends, family, and other healthy people in your life, you have a natural healing environment. We heal best in community. Creating a network—a village, whatever you want to call it—gives you opportunities to revisit trauma in moderate, controllable doses. That pattern of stress activation will ultimately lead to a more regulated stress-reactivity curve (see Figure 5). So the traumatized person with a sensitized stress response can become “neurotypical”—less sensitized, less vulnerable. In fact, they can ultimately develop the capacity to demonstrate resilience. The journey from traumatized to typical to resilient helps create a unique strength and perspective. That journey can create post traumatic wisdom.

With the rise of molecular genetics, it has become possible to search for possible changes (mutations, polymorphisms) in target genes. Much effort has gone into investigating variations in genes that contribute to serotonin transmission, because serotonin-related drugs have antidepressant and anxiolytic properties. This assumes, however, that the treatment mechanism is the same mechanism that gives rise to the disorder.53 Although this is consistent with the old chemical imbalance hypothesis, it is not a conclusion that should simply be accepted without careful assessment. Nevertheless, studies of the genetic control of serotonin have found interesting results. For example, people with a certain variant (polymorphism) of a gene controlling a protein involved in serotonin transmission are more reactive to threatening stimuli, and this hyperreactivity is associated with increased amygdala activity during the threat.54 Further, it has been reported that this variant of the gene can account for 7 percent to 9 percent of the inheritance of anxiety.55

Christianity and other traditional religions are still important players in the world. Yet their role is now largely reactive. In the past, they were a creative force. Christianity, for example, spread the hitherto heretical notion that all humans are equal before God, thereby changing human political structures, social hierarchies and even gender relations. In his Sermon on the Mount Jesus went further, insisting that the meek and oppressed are God’s favourite people, thus turning the pyramid of power on its head, and providing ammunition for generations of revolutionaries. In addition to social and ethical reforms, Christianity was responsible for important economic and technological innovations. The Catholic Church established medieval Europe’s most sophisticated administrative system, and pioneered the use of archives, catalogues, timetables and other techniques of data processing. The Vatican was the closest thing twelfth-century Europe had to Silicon Valley. The Church established Europe’s first economic corporations – the monasteries – which for 1,000 years spearheaded the European economy and introduced advanced agricultural and administrative methods.

Everyone is free to create his world as he wants it if he knows that the whole thing is responding to him. In Luke 13 we are told the story of five Galileans who have been murdered by Pilate. ‘And he mixed their blood with their offering, etc.’And the central figure of the gospels which is your awakened Imagination says to his followers; ‘Do you think these five were worse sinners than the others? I tell you ‘No.’ But unless you repent you will all likewise perish in the same manner.’Here on one level we think it served them right, just as those who saw the scene on the Sunset Blvd. would say ‘It served her right cutting across the street like that!’ In this story in Luke we are told that a man sinned in the past and was murdered by Pilate. It has nothing to do with it. Then Jesus asked them, ‘Do you think that the eighteen upon whom the tower in Siloam fell and killed them were worse offenders than the others who dwell in Jerusalem? I tell you, No; but unless you repent you will all likewise perish. On this level of the dream people think of getting even. It is a dream of confusion and people are reactivating, but man has to awaken and become an actor. On this present level man is always reflecting life, not knowing he is the cause of all he observes. But when he awakens from the dream and then becomes an actor. What percentage would have done what this lady in the car did? They would have reacted, or feasted on the fruit of the tree of good and evil. They would have had a violent reaction, and then they would have had a violent resistance from this dead universe. But this lady makes her dream and the whole thing comes to pass exactly as she pictured it, even to the number of blocks. You might almost think she had manufactured that little old lady in gray, but I tell you everything comes in response to our own wonderful imaginal activity. You can be anything in this world but you cannot know it or expect it to come unless you Act. If you react based on the past, you continue in the same pattern. To be the man you desire to be you must create the scene, as this lady did, and the whole world will be convulsed if that is necessary to bring it to pass. There is no other power but God, but God had to ‘forget’ he was God in this state of sleep, and then He awakens and consciously determines the conditions he wants in the world.

When people have a low vibration they are more reactive and less able to observe and think properly. Trauma, sadness, injustice, apathy and anger, all these things bring a person down to a state from where many never get out. Then because these people can't control themselves, they are constantly reacting to the high energies they feel - pulling them down. They attack the wrong target and fear what they need the most. They literally become antagonistic to higher vibrations. It's in their nature and they can't control that. Neither do they want. They will rationalize "disbelief" and prove you wrong to make you confused before they change, even when they promise to change, because they don't want to. And why would they if they can confuse you? Confusion is a low vibration scheme, and as you go lower in this vibration of lies, you feel more lost and confused about yourself. It then happens that you are forced to abandon any group that vibrates at a low frequency because they insist on making you confused. Certainty - which is not the same as arrogance but is instead the knowing of something to be true -, is a high frequency level. And the creatures of the darkness attack precisely that certainty, by making you feel ashamed of what you know, by calling you a narcissist. You find them in all religions without exceptions. Very few people know what the light is because they have never seen their real face in a mirror when the light is on.

Freud eventually developed his theory of transference, one that would play a key role in his method of treating emotional disorders and that still today gives us some insight into how we choose both our friends and the person we marry. Feelings in relationships as we now understand them run on a double track. We react and relate to another person not only on the basis of how we consciously experience that person, but also on the basis of our unconscious experience in reference to our past relationships with significant people in infancy and childhood—particularly parents and other family members. We tend to displace our feelings and attitudes from these past figures onto people in the present, especially if someone has features similar to a person in the past. An individual may, therefore, evoke intense feelings in us—strong attraction or strong aversion—totally inappropriate to our knowledge of or experience with that person. This process may, to varying degrees, influence our choice of a friend, roommate, spouse, or employer. We all have the experience of seeing someone we have never met who evokes in us strong feelings. According to the theory of transference, this occurs because something about that person—the gait, the tilt of the head, a laugh, or some other feature—recalls a significant figure in our early childhood. Sometimes a spouse or a superior we work under will provoke in us a reaction far more intense than the circumstances warrant. A gesture or tone of voice may reactivate early negative feelings we experienced toward an important childhood figure. *

One great question underlies our existence,” the Dalai Lama had said before the trip. “What is the purpose of life? After much consideration, I believe that the purpose of life is to find happiness. “It does not matter whether one is a Buddhist like me, or a Christian like the Archbishop, or any other religion, or no religion at all. From the moment of birth, every human being wants to discover happiness and avoid suffering. No differences in our culture or our education or our religion affect this. From the very core of our being, we simply desire joy and contentment. But so often these feelings are fleeting and hard to find, like a butterfly that lands on us and then flutters away. “The ultimate source of happiness is within us. Not money, not power, not status. Some of my friends are billionaires, but they are very unhappy people. Power and money fail to bring inner peace. Outward attainment will not bring real inner joyfulness. We must look inside. “Sadly, many of the things that undermine our joy and happiness we create ourselves. Often it comes from the negative tendencies of the mind, emotional reactivity, or from our inability to appreciate and utilize the resources that exist within us. The suffering from a natural disaster we cannot control, but the suffering from our daily disasters we can. We create most of our suffering, so it should be logical that we also have the ability to create more joy. It simply depends on the attitudes, the perspectives, and the reactions we bring to situations and to our relationships with other people. When it comes to personal happiness there is a lot that we as individuals can do.

We may not recognize how situations within our own lives are similar to what happens within an airplane cockpit. But think, for a moment, about the pressures you face each day. If you are in a meeting and the CEO suddenly asks you for an opinion, your mind is likely to snap from passive listening to active involvement—and if you’re not careful, a cognitive tunnel might prompt you to say something you regret. If you are juggling multiple conversations and tasks at once and an important email arrives, reactive thinking can cause you to type a reply before you’ve really thought out what you want to say. So what’s the solution? If you want to do a better job of paying attention to what really matters, of not getting overwhelmed and distracted by the constant flow of emails and conversations and interruptions that are part of every day, of knowing where to focus and what to ignore, get into the habit of telling yourself stories. Narrate your life as it’s occurring, and then when your boss suddenly asks a question or an urgent note arrives and you have only minutes to reply, the spotlight inside your head will be ready to shine the right way. To become genuinely productive, we must take control of our attention; we must build mental models that put us firmly in charge. When you’re driving to work, force yourself to envision your day. While you’re sitting in a meeting or at lunch, describe to yourself what you’re seeing and what it means. Find other people to hear your theories and challenge them. Get in a pattern of forcing yourself to anticipate what’s next. If you are a parent, anticipate what your children will say at the dinner table. Then you’ll notice what goes unmentioned or if there’s a stray comment that you should see as a warning sign. “You can’t delegate thinking,” de Crespigny told me. “Computers fail, checklists fail, everything can fail. But people can’t. We have to make decisions, and that includes deciding what deserves our attention. The key is forcing yourself to think. As long as you’re thinking, you’re halfway home.

People like Darlene who are particularly good at managing their attention tend to share certain characteristics. One is a propensity to create pictures in their minds of what they expect to see. These people tell themselves stories about what’s going on as it occurs. They narrate their own experiences within their heads. They are more likely to answer questions with anecdotes rather than simple responses. They say when they daydream, they’re often imagining future conversations. They visualize their days with more specificity than the rest of us do. Psychologists have a phrase for this kind of habitual forecasting: “creating mental models.” Understanding how people build mental models has become one of the most important topics in cognitive psychology. All people rely on mental models to some degree. We all tell ourselves stories about how the world works, whether we realize we’re doing it or not. But some of us build more robust models than others. We envision the conversations we’re going to have with more specificity, and imagine what we are going to do later that day in greater detail. As a result, we’re better at choosing where to focus and what to ignore. The secret of people like Darlene is that they are in the habit of telling themselves stories all the time. They engage in constant forecasting. They daydream about the future and then, when life clashes with their imagination, their attention gets snagged. That helps explain why Darlene noticed the sick baby. She was in the habit of imagining what the babies in her unit ought to look like. Then, when she glanced over and the bloody Band-Aid, distended belly, and mottled skin didn’t match the image in her mind, the spotlight in her head swung toward the child’s bassinet. Cognitive tunneling and reactive thinking occur when our mental spotlights go from dim to bright in a split second. But if we are constantly telling ourselves stories and creating mental pictures, that beam never fully powers down. It’s always jumping around inside our heads. And, as a result, when it has to flare to life in the real world, we’re not blinded by its glare.

If we want to sum up the value of the priestly existence in the shortest slogan, we could at once put it like this: the priest is the person who alters the direction of ressentiment. For every suffering person instinctively seeks a cause for his suffering, or, more precisely, an agent, or, even more precisely, a guilty agent sensitive to suffering — in short, he seeks some living person on whom he can, on some pretext or other, unload his feelings, either in fact or in effigy: for the discharge of feelings is the most important way a suffering man seeks relief — that is, some anaesthetic — it’s his involuntarily desired narcotic against any kind of torment. In my view, only here can we find the true physiological cause of ressentiment, revenge, and things related to them, in a longing for some anaesthetic against pain through one’s emotions. People usually look for this cause, most incorrectly, in my opinion, in the defensive striking back, a merely reactive protective measure, a “reflex movement” in the event of some sudden damage and threat, of the sort a decapitated frog still makes in order to get rid of corrosive acid. But the difference is fundamental: in one case, people want to prevent suffering further damage; in the other case, people want to deaden a tormenting, secret pain which is becoming unendurable by means of a more violent emotion of some kind and, for the moment at least, to drive it from their consciousness — for that they need some emotion, as unruly an emotion as possible, and, in order to stimulate that, they need the best pretext available. “Someone or other must be guilty of the fact that I am ill” — this sort of conclusion is characteristic of all sick people, all the more so if the real cause of their sense that they are sick, the physiological cause, remains hidden (—it can lie, for example, in an illness of the nervus sympathicus [sympathetic nerve], or in an excessive secretion of gall, or in a lack of potassium sulphate and phosphate in the blood, or in some pressure in the lower abdomen, which blocks the circulation, or in a degeneration of the ovaries, and so on).

Why, he asked, do all of our policing efforts have to be so reactive, so negative, and so after the fact? What if, instead of just focusing on catching criminals—and serving up ever harsher punishments—after they committed the crime, the police devoted significant resources and effort to eliminating criminal behavior before it happens? To quote Tony Blair, what if they could be tough on crime but also tough on the causes of crime?3 Out of these questions came the novel idea for Positive Tickets, a program whereby police, instead of focusing on catching young people perpetrating crimes, would focus on catching youth doing something good—something as simple as throwing litter away in a bin rather than on the ground, wearing a helmet while riding their bike, skateboarding in the designated area, or getting to school on time—and would give them a ticket for positive behavior. The ticket, of course, wouldn’t carry a fine like a parking ticket but instead would be redeemable for some kind of small reward, like free entry to the movies or to an event at a local youth center—wholesome activities that also had the bonus of keeping the young people off the streets and out of trouble. So how well did Richmond’s unconventional effort to reimagine policing work? Amazingly well, as it turned out. It took some time, but they invested in the approach as a long-term strategy, and after a decade the Positive Tickets system had reduced recidivism from 60 percent to 8 percent. You might not think of a police department as a place where you would expect to see Essentialism at work, but in fact Ward’s system of Positive Tickets is a lesson in the practice of effortless execution. The way of the Nonessentialist is to go big on everything: to try to do it all, have it all, fit it all in. The Nonessentialist operates under the false logic that the more he strives, the more he will achieve, but the reality is, the more we reach for the stars, the harder it is to get ourselves off the ground. The way of the Essentialist is different. Instead of trying to accomplish it all—and all at once—and flaring out, the Essentialist starts small and celebrates progress. Instead of going for the big, flashy wins that don’t really matter, the Essentialist pursues small and simple wins in areas that are essential.

It’s the nature of reactive people to absolve themselves of responsibility. It’s so much safer to say, “I am not responsible.” If I say “I am responsible,” I might have to say, “I am irresponsible.” It would be very hard for me to say that I have the power to choose my response and that the response I have chosen has resulted in my involvement in a negative, collusive environment, especially if for years I have absolved myself of responsibility for results in the name of someone else’s weaknesses.

Reactive people are driven by feelings, by circumstances, by conditions, by their environment. Proactive people are driven by values—carefully thought about, selected and internalized values.

Purpose and principle, clearly understood and articulated, and commonly shared, are the genetic code of any healthy organization. To the degree that you hold purpose and principles in common among you, you can dispense with command and control. People will know how to behave in accordance with them, and they'll do it in thousands of unimaginable, creative ways. The organization will become a vital, living set of beliefs. Dee Hock, The Birth of the Chaordic Age The

Scientists have documented time and time again that C-reactive protein—a commonly used laboratory marker of inflammation—is lower among people who keep an exercise routine.

The language of reactive people absolves them of responsibility. Reactive vs. Proactive Voice "There's nothing I can do" vs. "Let's look at our alternatives" "That's just the way I am" vs. "I can choose a different approach" "He makes me so mad" vs. "I control my own feelings" "They won't allow that" vs. "I can create an effective presentation" "I have to do that" vs. "I will choose an appropriate response" "I can't" vs. "I choose" "I must" vs. "I prefer" "If only" vs. "I will

Reactive Approach Motivation is a tenacious state in which people become “locked and loaded” on whatever goal or ideal they are promoting.

The language of reactive people absolves them of responsibility.

Visionary leadership is not reactive. It refuses to arrogantly offer the right solution or give the right answer. Rather, leading with vision requires that we relate to people. Dan Allender writes, Leadership is not about problems and decisions; it is a profoundly relational enterprise that seeks to motivate people toward a vision that will require significant change and risk on everyone’s part. Decisions are simply the doors that leaders, as well as followers, walk through to get to the land where redemption can be found.3 Leadership hinges on relationship, and that requires us to risk. And though I’m convinced that visionary, relational leadership is a bedrock Christian posture, we all have a disturbing bent toward relational immaturity. I see how easily I become cynical, dismissive, judgmental, and reactive. I see how quickly I’m tempted to blast back at the person who sends a critical e-mail, or judge the person who doesn’t make progress fast enough, or get impatient with those I manage who don’t accomplish exactly what I think they should. Our journey toward dealing compassionately with difficult people doesn’t simply require us to learn a bit more about others. It also requires us to become better acquainted with ourselves.

Here the glory-cross antithesis undergirds the distinction between human and divine love. Human love, Luther claims, is reactive: it responds to something intrinsically attractive in an object, which consequently draws it out. In other words, human love is attracted to what it first finds lovely. When a husband recalls the moment he fell in love with his wife, he remembers that he saw something intrinsically attractive within her—perhaps her physical beauty or her charming personality—and his heart was moved to love her. There was something in the object of his love that existed prior to his love and drew him toward her. This is the basic dynamic of human love; but we must remember that the revelation of God on the cross inverts such human logic. Thus, divine love, by contrast, is not reactive but creative: God does not find that which is lovely and then move out in love toward it; something is made lovely by the fact that God first sets his love upon it. He does not look at sinful human beings and see among the mass of people some who are intrinsically more righteous or holy than others and thus find himself attracted to them. Rather, the lesson of the cross is that God chooses that which is unlovely and repulsive, unrighteous and with no redeeming quality, and lavishes his saving love in Christ upon it.

Reactive people, on the other hand, focus their efforts in the Circle of Concern. They focus on the weakness of other people, the problems in the environment, and circumstances over which they have no control. Their focus results in blaming and accusing attitudes, reactive language, and increased feelings of victimization. The negative energy generated by that focus, combined with neglect in areas they could do something about, causes their Circle of Influence to shrink.

Here’s the reality of our current technique: Other people’s requests dictate the decisions we make. We become slaves to others’ demands when we let our time become dictated by requests. We will live reactive lives instead of proactive.

Many people today have an irrational—almost phobic—fear of hunger. We live in a society that teaches us that it isn’t ever good to be hungry, and that hunger can even be dangerous. Of course, this is partly true since everyone needs to eat, and when you’re hungry it triggers the reactive part of the survival instinct (which says “I must eat in order to survive”). Nonetheless, when you know how to manipulate hunger correctly, it will serve you in many positive ways. Hunger will trigger the active part of the survival instinct—that which makes you more alert, ambitious, competitive, and creative. Throughout history, humans have had to contend with hunger, and not just because they were unable to afford food or suffered from drought and famine. Learning to deal with hunger was also practiced intentionally, to make people tougher and stronger, thereby more resilient to life’s hardships. The historical correlation between hunger and freedom is quite evident. During the period when the Bible was written, and later, during the Roman Empire, hunger and fasting were considered an integral part of life for free people, warriors, and those who wandered. Slaves, on the other hand, were fed frequently throughout the day. The Israelite slaves’ first complaint after leaving Egypt was of hunger, and they wandered in the desert for forty years, adapting and eventually becoming a free nation. Only the second generation of those escaped from Egypt reached the Promised Land. I firmly believe that hunger triggers the Warrior Instinct, and if it’s under control it will give you a “sense of freedom.” I also believe that frequently feeding—due to a fear of hunger—may, to put it strongly, create a “slave mentality,” because when fed continually, people tend to become more lethargic and submissive—and thus easily controlled. One could almost consider food abundance a less drastic or obvious form of “opiates for the masses.” How