Relationship Restoration Quotes

Action on behalf of life transforms. Because the relationship between self and the world is reciprocal, it is not a question of first getting enlightened or saved and then acting. As we work to heal the earth, the earth heals us.

Relationships are always worth restoring.

Self-care is how you take your power back.

From the philosopher Catulus, never to be dismissive of a friend's accusation, even if it seems unreasonable, but to make every effort to restore the relationship to its normal condition.

We need acts of restoration, not only for polluted waters and degraded lands, but also for our relationship to the world. We need to restore honor to the way we live, so that when we walk through the world we don’t have to avert our eyes with shame, so that we can hold our heads up high and receive the respectful acknowledgment of the rest of the earth’s beings.

True confidence is not about what you take from someone to restore yourself, but what you give back to your critics because they need it more than you do.

Jesus is telling us that redemption is more than having our sins forgiven; it is an intimate relationship He came to restore between us and God. If we are going to live out the first and greatest commandment of loving God completely (Matt. 22:36-37), this is the type of experiential intimacy which ought to be the objective of our lives.

If we want to add human interaction to the panorama of our lifescape, the sustainability and the expectancy description of our emotions are momentous. Cracks in relations can be "restored," whereas breakups have to be "repaired." For 'repairs,' we need proper tools, respectively, concrete commitments, and endurance. For 'restoration,' we need exceptional talent and subtle adroitness to realize a perfect replica of the original emotional canvas. ("Life with sea view")

The brain-disease model overlooks four fundamental truths: (1) our capacity to destroy one another is matched by our capacity to heal one another. Restoring relationships and community is central to restoring well-being; (2) language gives us the power to change ourselves and others by communicating our experiences, helping us to define what we know, and finding a common sense of meaning; (3) we have the ability to regulate our own physiology, including some of the so-called involuntary functions of the body and brain, through such basic activities as breathing, moving, and touching; and (4) we can change social conditions to create environments in which children and adults can feel safe and where they can thrive. When we ignore these quintessential dimensions of humanity, we deprive people of ways to heal from trauma and restore their autonomy. Being a patient, rather than a participant in one’s healing process, separates suffering people from their community and alienates them from an inner sense of self.

Humility is the only thing that can restore a relationship, when respect has been lost.

Don’t waste your time trying to explain yourself to people that are committed to misunderstanding you. Instead, commit your time to explaining who they are to them. When you get a person to see the positive similarities you share, it begins to restore the loss of respect between you.

Our relationships can destroy us, but they can change us, too, and restore us, and without us ever seeing it happen, they define us.

First, the physiological symptoms of post-traumatic stress disorder have been brought within manageable limits. Second, the person is able to bear the feelings associated with traumatic memories. Third, the person has authority over her memories; she can elect both to remember the trauma and to put memory aside. Fourth, the memory of the traumatic event is a coherent narrative, linked with feeling. Fifth, the person's damaged self-esteem has been restored. Sixth, the person's important relationships have been reestablished. Seventh and finally, the person has reconstructed a coherent system of meaning and belief that encompasses the story of trauma.

Such journeys have convinced me that it is not always possible to restore one's boundaries after they have been blurred and made permeable by a relationship: try as we might, we cannot reconstitute ourselves as the autonomous beings we previously imagined ourselves to be.

A very important but difficult piece of renewing relationships is accepting responsibility for our part in any conflict. If we have a relationship in need of repair, we must remember that the wrong is not usually all on one side, and we are more easily able to restore relations when we look at our contribution to a conflict.

Public truth telling is a form of recovery, especially when combined with social action. Sharing traumatic experiences with others enables victims to reconstruct repressed memory, mourn loss, and master helplessness, which is trauma's essential insult. And, by facilitating reconnection to ordinary life, the public testimony helps survivors restore basic trust in a just world and overcome feelings of isolation. But the talking cure is predicated on the existence of a community willing to bear witness. 'Recovery can take place only within the context of relationships,' write Judith Herman. 'It cannot occur in isolation.

I no longer look to my abusers with any expectation– of remorse, or apology or restitution or restoration or relationship. I’m at peace, accepting that they won’t and can’t help me out of the mess they created. But, I’m the best qualified for that job anyway and I’m happy with the job I’m doing.

Our relationships can destroy us, but they can change us, too, and restore us, and without us ever seeing it happen, they define us. We are human because the people around us make us human.

What we contemplate here is more than ecological restoration; it is the restoration of relationship between plants and people. Scientists have made a dent in understanding how to put ecosystems back together, but our experiments focus on soil pH and hydrology—matter, to the exclusion of spirit. We might look to the Thanksgiving Address for guidance on weaving the two. We are dreaming of a time when the land might give thanks for the people.

The gift of the Sabbath must be treasured. Blessed are you who honour this day.

And we, too, had a relationship— Tight wires between us, Pegs too deep to uproot, and a mind like a ring Sliding shut on some quick thing, The constriction killing me also.

We never arrive at a place of knowing it all. For as long as we are alive, we are challenged to grow, learn, evolve, and mature.

When we dim our light to make others feel more comfortable, the whole world gets darker.

Am I lonely because no one cares, or am I lonely because I’m not strong enough to let anyone get close enough to care?

Do we honestly believe that the best witness we can have as Christians before a watching world is to show moral perfection? While that might convince some, our odds of pulling it off seem less than slim. In truth, the most compelling witness to our faith can be a willingness to humbly accept responsibility for our failings and seek to restore relationships at any cost.

Any person you deem worthy enough to share your space with should value it.

Hope is beyond fear. Faith is beyond disappointment. Love is beyond pain.  Persistence is beyond rejection. Dedication is beyond doubt.

Broken trust can heal more quickly than most of us have thought, too. And it’s worth it, because whoever coined the expression The broken places are stronger where they heal is absolutely right when it comes to trust.

God gave laws to His people to bless them, not to burden them. Every rule either elevates the quality of human life or restores one's relationship with God after a breach. He makes no extraneous demands and He is never capricious.

People often ask me what one thing I would recommend to restore relationship between land and people. My answer is almost always, “Plant a garden.” It’s good for the health of the earth and it’s good for the health of people. A garden is a nursery for nurturing connection, the soil for cultivation of practical reverence. And its power goes far beyond the garden gate—once you develop a relationship with a little patch of earth, it becomes a seed itself. Something essential happens in a vegetable garden. It’s a place where if you can’t say “I love you” out loud, you can say it in seeds. And the land will reciprocate, in beans.

To be "in Christ" is to place one's trust in Him for salvation from sin. To be "in Christ" is to trust His goodness, not our own; to trust that His sacrificial death on the cross paid the complete debt of death we owe for our sin; to trust that His resurrection gives us eternal life instead of relying upon our own ability to please God. To be "in Christ" is to claim, by faith, the free gift of salvation. To be "in Christ" is to enjoy a completely restored relationship with our Father in heaven by virtue of His Son's righteous standing.

Gracious words refresh, restore and revive the soul.

Real love does not destroy you. It builds you up!

Restoring land without restoring relationship is an empty exercise. It is relationship that will endure and relationship that will sustain the restored land.

Is there a broth more restoring than company?

I pledge allegiance to myself and to my Soul for which I stand. I honor my goodness, my gifts, and my talents. I commit to remaining loyal to myself from this moment forward for all of my days.

Jesus didn't come to earth to establish a new religion. He came to restore a broken relationship. He came to make the primary, primary again. The secondary activity of obedience to the law of God was always intended to serve the primary activity: to love God and enjoy Him forever. When that is primary, the secondary becomes a labor of love, a joyful, and "easy" burden to bear. (Matthew 11:28-30

One key relationship we have is with ourselves. It may seem odd to think of having a relationship with ourselves, but we do. Some people can’t get along with themselves. They criticize and belittle themselves all day long until they begin to hate themselves. May I suggest that you reduce the rush and take a little extra time to get to know yourself better. Walk in nature, watch a sunrise, enjoy God’s creations, ponder the truths of the restored gospel, and find out what they mean for you personally. Learn to see yourself as Heavenly Father sees you—as His precious daughter or son with divine potential.

You're going to come across some truly gifted people in your lifetime that seem to know all the answers. However, they lost their personal relationship with God, along the way. Love them anyways, and do everything you can to help them restore that relationship. They are fighting a war that you don't know anything about.

Forgiveness doesn't mean what they did is okay," he said softly. "It doesn't mean everything is magically better. It doesn't even mean you have to restore a relationship with that person or trust them again. Forgiveness simply means you let go of the burden that drags you down. It gives you peace.

Here's a rule of thumb for networking events: one new honest-to-goodness relationship is worth ten fistfuls of business cards. Rush home afterward and kick back on your sofa. Carve out restorative niches.

Mom has the Touch. She knows what flowers go with what occasions, what hors d'oeuvres work with what people. She believes passionately in the power of food to heal, restore, and stimulate relationships, and she has built a following of loyal customers who really hope she's right. If she's wrong, says Sonia, no one wants to know.

Every grievance you hold hides a little more of the light of the world from your eyes until the darkness becomes overwhelming. Everything you forgive restores that light. So ask yourself, who is it that you are really hurting?

NOT EVERYTHING IS FORGIVABLE Accepting an apology doesn’t always mean reconciliation. The best apology in the world can’t restore every connection. The words “I’m sorry” may be absurdly inadequate even if sincerely offered. Sometimes the foundation of trust on which a relationship was built cannot be repaired. We may never want to see the person who hurt us again. We can still accept the apology.

We can always restore that part of ourselves, but we can’t do it when we’re focusing all our energy on the person who abused us. As long as we believe a part of us has been “stolen,” we are distracted from the very tools needed to heal it.

Forgiveness in no way requires you to trust the one you forgive. It doesn't mean the relationship must be restored. p. 61

If we added up all of the special ‘avoidance’ diets, no one could eat anything.  Many people are ruining their health by avoiding too many foods.” -Ray Peat

When you try to control and manipulate your relationship, the limitations you set don’t allow you, or the other person, to freely experience the opportunities love has to offer.

You may be outnumbered by your problems and facing hopeless circumstances, but God has a divine plan to bring you into restoration - and you don’t have to suffer any casualties.

...it is not always possible to restore one’s boundaries after they have been blurred and made permeable by a relationship: try as we might, we cannot reconstitute ourselves as the autonomous beings we previously imagined ourselves to be. Something of us is now outside, and something of the outside is now within us.

Unless we learn how to handle betrayal and the torturous, obsessional relationships that evolve out of treachery, we add to the betrayal of the planet. Trust is restored when we learn to trust ourselves and build trust with others. There is no other way.

Detached forgiveness—there is a reduction in negative feelings toward the offender, but no reconciliation takes place. Limited forgiveness—there is a reduction in negative feelings toward the offender, and the relationship is partially restored, though there is a decrease in the emotional intensity of the relationship. Full forgiveness—there is a total cessation of negative feelings toward the offender, and the relationship is fully restored.

It [Communism] is not new. It is, in fact, man's second oldest faith. Its promise was whispered in the first days of the Creation under the Tree of the Knowledge of Good and Evil: "Ye shall be as gods." It is the great alternative faith of mankind. Like all great faiths, its force derives from a simple vision. Other ages have had great visions. They have always been different versions of the same vision: the vision of God and man's relationship to God. The Communist vision is the vision of Man without God. It is the vision of man's mind displacing God as the creative intelligence of the world. It is the vision of man's liberated mind, by the sole force of its rational intelligence, redirecting man's destiny and reorganizing man's life and the world. It is the vision of man, once more the central figure of the Creation, not because God made man in his image, but because man's mind makes him the most intelligent of the animals. Copernicus and his successors displaced man as the central fact of the universe by proving that the earth was not the central star of the universe. Communism restores man to his sovereignty by the simple method of denying God.

To heal our past, we must first become aware of how Darkness works. Shining a light on it is the first step. And then forgiving ourselves and being unconditionally loving—and also changing our behavior, if necessary—is the next step to clean up the legacy for good.

The only person that should wear your ring is the one person that would never… 1. Ask you to remain silent and look the other way while they hurt another. 2. Jeopardize your future by taking risks that could potentially ruin your finances or reputation. 3. Teach your children that hurting others is okay because God loves them more. God didn’t ask you to keep your family together at the expense of doing evil to others. 4. Uses religious guilt to control you, while they are doing unreligious things. 5. Doesn't believe their actions have long lasting repercussions that could affect other people negatively. 6. Reminds you of your faults, but justifies their own. 7. Uses the kids to manipulate you into believing you are nothing. As if to suggest, you couldn’t leave the relationship and establish a better Christian marriage with someone that doesn’t do these things. Thus, making you believe God hates all the divorced people and will abandon you by not bringing someone better to your life, after you decide to leave. As if! 8. They humiliate you online and in their inner circle. They let their friends, family and world know your transgressions. 9. They tell you no marriage is perfect and you are not trying, yet they are the one that has stirred up more drama through their insecurities. 10. They say they are sorry, but they don’t show proof through restoring what they have done. 11. They don’t make you a better person because you are miserable. They have only made you a victim or a bitter survivor because of their need for control over you. 12. Their version of success comes at the cost of stepping on others. 13. They make your marriage a public event, in order for you to prove your love online for them. 14. They lie, but their lies are often justified. 15. You constantly have to start over and over and over with them, as if a connection could be grown and love restored through a honeymoon phase, or constant parental supervision of one another’s down falls. 16. They tell you that they don’t care about anyone other than who they love. However, their actions don’t show they love you, rather their love has become bitter insecurity disguised in statements such as, “Look what I did for us. This is how much I care.” 17. They tell you who you can interact with and who you can’t. 18. They believe the outside world is to blame for their unhappiness. 19. They brought you to a point of improvement, but no longer have your respect. 20. They don't make you feel anything, but regret. You know in your heart you settled.

Deep sorrow does not come because one has violated a law, but only if one knows he has broken off the relationship with Divine Love. But there is yet another element required for regeneration, the element of repentance and reparation. Repentance is a rather dry-eyed affair; tears flow in sorrow, but sweat pours out in repentance. It is not enough to tell God we are sorry and then forget all about it. If we broke a neighbor's window, we would not only apologize but also would go to the trouble of putting in a new pane. Since all sin disturbs the equilibrium and balance of justice and love, there must be a restoration involving toil and effort. To see why this must be, suppose that every time a person did wrong he was told to drive a nail into the wall of his living room and every time that he was forgiven he was told to pull it out. The holes would still remain after the forgiveness. Thus every sin after being forgiven leaves “holes” or “wounds” in our human nature, and the filling up of these holes is done by penance, a thief who steals a watch can be forgiven for the theft, but only if he returns the watch.

A warrior confronts colonialism with the truth in order to regenerate authenticity and recreate a life worth living and principles worth dying for. The struggle is to restore connections severed by the colonial machine. The victory is an integrated personality, a cohesive community, and the restoration of respectful and harmonious relationships.

Does it really matter? Don't we have more important things to contend with than the staid details of my previous relationships?" "Normally? Yes. But when the supreme commander of North America is your ex-girlfriend, and she's already feeling really stressed about the fact that you've been lying to her? And then all of a sudden you other ex-girlfriend shows up and Juliette doesn't even know about her? And she realizes there are, like, a thousand other things you've lied to her about and then our very powerful supreme commander gets, like, super, super pissed? I don't know man, I don't see that ending well.

The key to restoring connection is, first, interrupting and dismantling these destructive sequences and then actively constructing a more emotionally open and receptive way of interacting, one in which partners feel safe confiding their hidden fears and longings.

Re-enactments may be played out in intimate relationships, work situations, repetitive accidents or mishaps, and in other seemingly random events. They may also appear in the form of bodily symptoms or psychosomatic diseases. Children who have had a traumatic experience will often repeatedly recreate it in their play. As adults, we are often compelled to re-enact our early traumas in our daily lives. The mechanism is similar regardless of the individual’s age.

Women may come to the recovery process to "fix" their relationships, but what they end up learning is how to rescue and restore themselves. Many women believe, and you may too, that they need to speak and act differently so their partner behaves more favorably toward them. If your partner blames you for what "you made him do to you," over time you will end up blaming yourself. Your task is to realize that you are not responsible for his abusive behavior. Women tend to work hard to avoid being hurt or to seop their partners from abusing them, but they aren't successful. You cannot make your partner abuse you and you can't make him not abuse you. These are his choices and his alone. The task is to refocus on yourself and your recovery.

Despair is paralysis. It robs us of agency. It blinds us to our own power and the power of the earth. Environmental despair is a poison every bit as destructive as the methylated mercury in the bottom of Onondaga Lake. But how can we submit to despair while the land is saying “Help”? Restoration is a powerful antidote to despair. Restoration offers concrete means by which humans can once again enter into positive, creative relationship with the more-than-human world, meeting responsibilities that are simultaneously material and spiritual. It’s not enough to grieve. It’s not enough to just stop doing bad things.

Even as flawed human beings inevitably corrupt and obscure the natural monotheistic order, all hope is not lost. Just as inevitably, prophets emerge to issue bold calls to restore a nurturing relationship with the Divine. As the Qur’an explains, “Humanity was of one faith, then they transgressed against each other, so the Loving Divine sends the prophets as guides” (2:213). The English term “prophet” suggests someone foretelling the future, yet Semitic prophets are more focused on recovering a precious heritage in order to chart a better future. The Nabi, the Semitic term for prophet, describes an unlikely source of water bubbling up in an unexpected location, like a desert spring. The Nabi is rarely a prominent elite, but rather an unlikely leader who selflessly connects with divine truth that inexorably bubbles up inside.

A Wild Woman Is Not A Girlfriend. She Is A Relationship With Nature. But can you love me in the deep? In the dark? In the thick of it? Can you love me when I drink from the wrong bottle and slip through the crack in the floorboard? Can you love me when I’m bigger than you, when my presence blazes like the sun does, when it hurts to look directly at me? Can you love me then too? Can you love me under the starry sky, shaved and smooth, my skin like liquid moonlight? Can you love me when I am howling and furry, standing on my haunches, my lower lip stained with the blood of my last kill? When I call down the lightning, when the sidewalks are singed by the soles of my feet, can you still love me then? What happens when I freeze the land, and cause the dirt to harden over all the pomegranate seeds we’ve planted? Will you trust that Spring will return? Will you still believe me when I tell you I will become a raging river, and spill myself upon your dreams and call them to the surface of your life? Can you trust me, even though you cannot tame me? Can you love me, even though I am all that you fear and admire? Will you fear my shifting shape? Does it frighten you, when my eyes flash like your camera does? Do you fear they will capture your soul? Are you afraid to step into me? The meat-eating plants and flowers armed with poisonous darts are not in my jungle to stop you from coming. Not you. So do not worry. They belong to me, and I have invited you here. Stay to the path revealed in the moonlight and arrive safely to the hut of Baba Yaga: the wild old wise one… she will not lead you astray if you are pure of heart. You cannot be with the wild one if you fear the rumbling of the ground, the roar of a cascading river, the startling clap of thunder in the sky. If you want to be safe, go back to your tiny room — the night sky is not for you. If you want to be torn apart, come in. Be broken open and devoured. Be set ablaze in my fire. I will not leave you as you have come: well dressed, in finely-threaded sweaters that keep out the cold. I will leave you naked and biting. Leave you clawing at the sheets. Leave you surrounded by owls and hawks and flowers that only bloom when no one is watching. So, come to me, and be healed in the unbearable lightness and darkness of all that you are. There is nothing in you that can scare me. Nothing in you I will not use to make you great. A wild woman is not a girlfriend. She is a relationship with nature. She is the source of all your primal desires, and she is the wild whipping wind that uproots the poisonous corn stalks on your neatly tilled farm. She will plant pear trees in the wake of your disaster. She will see to it that you shall rise again. She is the lover who restores you to your own wild nature.

The fatherless man can find strength in the fatherhood of God. Through a relationship with the Lord Jesus Christ, God becomes our Father. He is proud of His children because He is pleased with His Son who lives in them. In Jesus, God was and is calling those who are His children as they hear His voice and respond by the power of the Holy Spirit ( John 8:39–47; 10:22–30).

To describe heaven it is not necessary to transport the materials of earth there. One must leave earth & its materials where they are, so as to beautify life with its ideal. To address Elohim familiarly is an unseemly buffoonery. The best way of showing him gratitude is not by yelling in his ears that he is mighty, that he created the world, that we are wormlets compared to his greatness. He knows it better than we. Men may excuse themselves of informing him of that. The best way of showing him gratitude is to console humanity, to restore all to it, take it by the hand & treat it like a brother. This is more genuine.

The sense of respiration is an example of our natural sense relationship with the atmospheric matrix. Remember, respiration means to re-spire, to re-spirit ourselves by breathing. It, too, is a consensus of many senses. We may always bring the natural relationships of our senses and the matrix into consciousness by becoming aware of our tensions and relaxations while breathing. The respiration process is guided by our natural attraction to connect with fresh air and by our attraction to nurture nature by feeding it carbon dioxide and water, the foods for Earth that we grow within us during respiration. When we hold our breath, our story to do so makes our senses feel the suffocation discomfort of being separated from Earth's atmosphere. It draws our attention to follow our attraction to air, so we inspire and gain comfort. Then the attraction to feed Earth comes into play so we exhale food for it to eat and we again gain comfort. This process feels good, it is inspiring. Together, we and Earth conspire (breathe together) so that neither of us will expire. The vital nature of this process is brought to consciousness when we recognize that the word for air, spire, also means spirit and that psyche is another name for air/spirit/soul.

Restorative justice is more interested in relationships. A crime is not act against a rule, it's an act against a person. When you harm somebody, you owe it to them to make things right. By making things right, you begin to heal your relationship with the community. Our system is focused on blame and punishment and not on healing and learning. - Lauren Abramson (RJ Program in Baltimore, MD)

In the parable of the prodigal son, the father doesn’t rush to the servants’ quarters to beat a whipping boy and vent his anger before he can forgive his son. Yet Calvin’s theory of the cross would require this ugly insertion into Jesus’s most beautiful parable. No, in the story of the prodigal son, the father bears the loss and forgives his son from his treasury of inexhaustible love. He just forgives. There is no payment. Justice as punishment is what the older brother called justice. The only wrath we find in the parable belongs to the Pharisee-like older brother, not the God-like father. Justice as the restoration of relationship is what the father called justice.

When those who have been placed in my life to lead me and train me betray me and turn against me, as Saul turned against David, I will follow the example of David and refuse to let hope die in my heart. Holy Spirit, empower me to be a spiritual father or mother to those who need me to disciple, love, support, and encourage them. Father, raise up spiritual leaders in our land who can lead others with justice, mercy, integrity, and love. Allow me to be one of these leaders. When I am cut off from my father [physical or spiritual] through his insecurity, jealousy, or pride, cause me to recognize that as You did with David, You want to complete Your work in my life. Holy Spirit, release me from tormenting thoughts or self-blame and striving for acceptance. Cause me to seek only Your acceptance and restoration. I refuse to allow the enemy to cause me to seek revenge against those who have wronged me. I will not raise my hand against the Lord’s anointed or seek to avenge myself. I will leave justice to You. Father, cause my heart to be pure as David’s was pure. Through Your power, O Lord, I will refuse to attack my enemies with my tongue, for I will never forget that both death and life are in the power of the tongue (Prov. 18:21). I will never seek to sow discord or separation between myself and my Christian brothers and sisters, for it is an abomination to my Lord. I will remain loyal to my spiritual leaders even when they have rejected me or wronged me. I choose to be a man [or woman] after the heart of God, not one who seeks to avenge myself. Holy Spirit, like David I will lead my Christian brother and sister to honor our spiritual leaders even in the face of betrayal. I refuse to sow discord among brethren. I will show kindness to others who are in relationship with the ones who have wronged me. Like David I will find ways to honor them and will not allow offense to cause me to disrespect them. Father, only You are worthy to judge the intents and actions of myself or of those around me. I praise You for Your wisdom, and I submit to Your leading. Lord, I choose to remain loyal to those in a position of authority over me. I choose to focus on the calling You have placed on my life and to refuse to be diverted by the actions of others, even when they have treated me wrongly. Father, may You be able to examine my life and know and see that there is neither evil nor rebellion in my heart toward others (1 Sam.24:11).

Colonial, white supremacist organizational practices seem inevitable because they were so universally adopted over the next centuries, and they still govern the great majority of our institutions, but they were design choices. This means that other choices are available, even when they seem far-fetched. We know what spices and organizations look like, feel like, and function like when they are inspired by the colonizers’ principles of separation, competition and exploitation. How would they be different if they were based on principles like integration and interdependence, reciprocity and relationship?

True freedom is not so much something man wins for himself; it is a free gift from God, a fruit of the Holy Spirit, received in the measure in which we place ourselves in a relationship of loving dependence on our Creator and Savior. This is where the Gospel paradox is most apparent: “Whoever would save his life will lose it, and whoever loses his life for my sake will find it.”7 In other words, people who wish to preserve and defend their own freedom at any cost will lose it, but those willing to “lose” it by leaving it trustingly in God’s hands will save it. Their freedom will be restored to them, infinitely more beautiful, infinitely deeper, as a marvelous gift from God’s tenderness. Our freedom is, in fact, proportionate to the love and childlike trust we have for our heavenly Father.

Though Charles II both craved and enjoyed female companionship till the end of his life, there is no question that by the cold, rainy autumn of 1682 his physical appetites had diminshed considerably. The Duchess of Portsmouth was, after all, more than twenty years his junior; and there comes a time in nearly every such relationship when the male partner is simply unable to fully accommodate the female partner. Or as Samuel Pepys tartly noted in his diary, "the king yawns much in council, it is thought he spends himself overmuch in the arms of Madame Louise, who far from being wearied, seems fresher than ever after sporting with the king.

In summary, we each spend our adult lives running on a unique operating system that took some eighteen years to program and is full of distinct bugs and viruses. And when we put together all these different theories of attachment, developmental immaturity, post-traumatic stress, and internal family systems, they make up a body of knowledge that allows us to run a virus scan on ourselves and, at any point, to look at our behaviors, our thoughts, and our feelings, and figure out where they come from. That’s the easy part. The tough part is to quarantine the virus, and to recognize the false self and restore the true self. Because it isn’t until we start developing an honest, compassionate, and functional relationship with ourselves that we can begin to experience a healthy, loving relationship with others.

We must have some room to breathe. We need freedom to think and permission to heal. Our relationships are being starved to death by velocity. No one has the time to listen, let alone love. Our children lay wounded on the ground, run over by our high-speed good intentions. Is God now pro-exhaustion? Doesn’t He lead people beside the still waters anymore? Who plundered those wide-open spaces of the past, and how can we get them back? There are no fallow lands for our emotions to lie down and rest in.

Pretending as a matter of law that men and women are interchangeable, that “monogamish” relationships work just as well as monogamous relationships, that “throuples” are the same as couples, and that “wedlease” is preferable to wedlock will only lead to more broken homes, more broken hearts, and more intrusive government. Americans should reject such revisionism and work to restore the essentials that make marriage so important for societal welfare: sexual complementarity, monogamy, exclusivity, and permanence.

Shabbat is about harmony. It’s about restoring balance—the balance between the masculine and feminine aspects of our own souls and the balance of power between women and men. It’s about building community and remembering our interdependence with each other and with the Earth herself, taking responsibility for our habits of consumption and allowing ourselves to rest and recharge. Shabbat is about forging a direct relationship with the Shekinah, the feminine face of God. It’s about taking refuge in her arms. Her time of exile is over now. We do not need to keep sending her away. We are called now to reinstate the feminine to her rightful place in our lives, in our relationships, and throughout creation. She belongs here and it’s time to celebrate her presence, draw on her strength, drink in her consolation, and let her guide us in repairing the world.

Despair is paralysis. It robs us of agency. It blinds us to our own power and the power of the earth… Restoration is a powerful antidote to despair. Restoration offers concrete means by which humans can once again enter into positive, creative relationship with the more-than-human world, meeting responsibilities that are simultaneously material and spiritual. ... Restoration is imperative for healing the earth, but reciprocity is imperative for long-lasting, successful restoration. Like other mindful practices, ecological restoration can be viewed as an act of reciprocity in which humans exercise their caregiving responsibility for the ecosystems that sustain them. We restore the land, and the land restores us.

Frankly, I am quite tired of those who tout Christianity as a way to stop smoking or drinking or break wild habits of the world. Is that all Christianity is, to keep us from some bad habit? Of course, regeneration will clean us up, and the new birth will make a man right. If that is what Christianity is all about, what about the person whose life is not that bad? The purpose of God in redemption is to restore us again to the divine imperative of worship. We were created to worship, but sin destroyed that ability. Jesus Christ, on the cross, redeemed us and brought us back to the place where we now can worship and have fellowship with God Almighty. My clean life is a by-product of my conversion. My life may have pointed out to me that I needed a drastic change, but that is not the purpose for which I was converted. The essence of conversion is to bring me into a right relationship with God and have fellowship with Him.

How did I think people ruled the world? Did I really imagine it would be so simple? That I might control the fabric of society from the comfort of my boyfriend's bedroom? I'm only now beginning to understand the breath of this delicate, intricately developed spiderweb of people, positions, and power already in place. I said I was up for the task. Me, a seventeen-year-old nobocy with very little life experience; I volunteered for this position. And now-- basically overnight-- I have to keep up. And I have no idea what I'm doing. But if I don't learn how to manage these many relationships? If I don't at least pretend to have even the slightest idea of how I'm going to rule? The rest of the world could so easily destroy me. And sometimes I'm not sure I'll make it out of this alive.

[Ralph Waldo] Emerson believed that any friendship worthy of the name consisted of two essential elements: tenderness, or honest affection not tied to any material interest, and truth, or a willingness to speak sincerely without fear that frankness will destroy the relationship. Simply agreeing with everything someone says is a sign not of friendship but of insincerity. 'Better be a nettle in the side of your friend than his echo,' he writes. Friendship should be 'an alliance of two large, formidable natures, mutually feared, before yet they recognize the deep identity which, beneath these disparities, unites them.

Western science and technology, while appropriate to the present scale of degradation, is a limited conceptual and methodological tool—it is the “head and hands” of restoration implementation. Native spirituality is the ‘heart’ that guides the head and hands . . . Cultural survival depends on healthy land and a healthy, responsible relationship between humans and the land. The traditional care-giving responsibilities which maintained healthy land need to be expanded to include restoration. Ecological restoration is inseparable from cultural and spiritual restoration, and is inseparable from the spiritual responsibilities of care-giving and world-renewal.

The contents of this letter threw Elizabeth into a flutter of spirits in which it was difficult to determine whether pleasure or pain bore the greatest share. The vague and unsettled suspicions which uncertainty had produced of what Mr. Darcy might have been doing to forward her sister's match which she had feared to encourage as an exertion of goodness too great to be probable and at the same time dreaded to be just from the pain of obligation were proved beyond their greatest extent to be true He had followed them purposely to town he had taken on himself all the trouble and mortification attendant on such a research in which supplication had been necessary to a woman whom he must abominate and despise and where he was reduced to meet frequently meet reason with persuade and finally bribe the man whom he always most wished to avoid and whose very name it was punishment to him to pronounce. He had done all this for a girl whom he could neither regard nor esteem. Her heart did whisper that he had done it for her. But it was a hope shortly checked by other considerations and she soon felt that even her vanity was insufficient when required to depend on his affection for her—for a woman who had already refused him—as able to overcome a sentiment so natural as abhorrence against relationship with Wickham. Brother-in-law of Wickham Every kind of pride must revolt from the connection. He had to be sure done much. She was ashamed to think how much. But he had given a reason for his interference which asked no extraordinary stretch of belief. It was reasonable that he should feel he had been wrong he had liberality and he had the means of exercising it and though she would not place herself as his principal inducement she could perhaps believe that remaining partiality for her might assist his endeavours in a cause where her peace of mind must be materially concerned. It was painful exceedingly painful to know that they were under obligations to a person who could never receive a return. They owed the restoration of Lydia her character every thing to him. Oh how heartily did she grieve over every ungracious sensation she had ever encouraged every saucy speech she had ever directed towards him. For herself she was humbled but she was proud of him. Proud that in a cause of compassion and honour he had been able to get the better of himself. She read over her aunt's commendation of him again and again. It was hardly enough but it pleased her. She was even sensible of some pleasure though mixed with regret on finding how steadfastly both she and her uncle had been persuaded that affection and confidence subsisted between Mr. Darcy and herself.

In order to apologize—really apologize, and not just utter some words—for something one has done or failed to do, one has not only to acknowledge responsibility for but express sincere sorrow and regret over this action or inaction. One can apologize only for acts for which one has no excuse. If one has an excuse, there is nothing to apologize for, even if there is something to feel sorry about ('I'm sorry that you are hurt,' even 'I'm sorry that my actions hurt you,' is quite different from 'I'm sorry that I hurt you'). A genuine apology thus involves a rather raw exposure of the apologizer: Having done the deed, one now not only reiterates having done it, but strips away any suggestion that there are extenuating circumstances that could relieve one of blame; it must be clear that he regrets what he has done and feels sorrow over what he was wrought. He doesn't just wish things were otherwise; he fully acknowledges his role in bringing them to this sorry state.

Months later, I learned that what happened that first day at restorative yoga hadn’t been entirely spiritual—I hadn’t just found the exact spot on the astral plane to tap into my sacred core. Instead, my instructor’s techniques happened to be the perfect mechanism to turn down my DMN. The default mode network is so-called because if you put people in an MRI machine for an hour and let their minds wander, the DMN is the system of connections in our brain that will light up. It’s arguably the default state of human consciousness, of boredom and daydreaming. In essence, our ego. So if you’re stuck in a machine for an hour, where does your mind go? If you’re like most people, you’ll ruminate on the past or plan your future. You might think about your relationships, upcoming errands, your zits. And scientists have found that some people who suffer from depression, anxiety, or C-PTSD have overactive DMNs. Which makes sense. The DMN is the seat of responsibility and insecurity. It can be a punishing force when it over-ruminates and gets caught in a toxic loop of obsession and self-doubt. The DMN can be silenced significantly by antidepressants or hallucinogenic substances. But the most efficient cure for an overactive DMN is mindfulness. Here’s how it works: In order for the DMN to start whirring, it needs resources to fuel its internal focus. If you’re intently focused on something external—like, say, filling out a difficult math worksheet—the brain simply doesn’t have the resources to focus internally and externally at the same time. So if you’re triggered, you can short-circuit an overactive DMN by cutting off its power source—shifting all of your brain’s energy to external stimuli instead.

Someone once elaborated on each line of the well-known and much-loved Psalm 23: The Lord is my Shepherd — that’s relationship! I shall not be in want — that’s supply! He makes me lie down in green pastures — that’s rest! He leads me beside quiet waters — that’s refreshment! He restores my soul — that’s healing! He guides me in the paths of righteousness — that’s guidance! For His name’s sake — that’s purpose! Even though I walk through the valley of the shadow of death —that’s testing! I will fear no evil — that’s protection! For you are with me — that’s faithfulness! Your rod and the staff, they comfort me — that’s discipline! You prepare a table before me in the presence of my enemies —that’s hope! You anoint my head with oil — that’s consecration! My cup overflows — that’s abundance! Surely goodness and love will follow me all the days of my life —that’s blessing! And I will dwell in the house of the Lord — that’s security! Forever — that’s eternity! AUTHOR OF ELABORATED MATERIAL UNKNOWN

But as soon as we grasp this—and I appreciate it takes quite a bit of latching onto for people who have spent their whole lives thinking the other way—we see that if salvation is that sort of thing, it can’t be confined to human beings. When human beings are saved, in the past as a single coming-to-faith event, in the present through acts of healing and rescue, including answers to the prayer “lead us not into temptation, but deliver us from evil,” and in the future when they are finally raised from the dead, this is always so that they can be genuine human beings in a fuller sense than they otherwise would have been. And genuine human beings, from Genesis 1 onward, are given the mandate of looking after creation, of bringing order to God’s world, of establishing and maintaining communities. To suppose that we are saved, as it were, for our own private benefit, for the restoration of our own relationship with God (vital though that is!), and for our eventual homecoming and peace in heaven (misleading though that is!) is like a boy being given a baseball bat as a present and insisting that since it belongs to him, he must always and only play with it in private. But of course you can only do what you’re meant to do with a baseball bat when you’re playing with other people. And salvation only does what it’s meant to do when those who have been saved, are being saved, and will one day fully be saved realize that they are saved not as souls but as wholes and not for themselves alone but for what God now longs to do through them.

The child teaches the adult something else about love: that genuine love should involve a constant attempt to interpret with maximal generosity what might be going on, at any time, beneath the surface of difficult and unappealing behaviour. The parent has to second-guess what the cry, the kick, the grief or the anger is really about. And what marks out this project of interpretation – and makes it so different from what occurs in the average adult relationship – is its charity. Parents are apt to proceed from the assumption that their children, though they may be troubled or in pain, are fundamentally good. As soon as the particular pin that is jabbing them is correctly identified, they will be restored to native innocence. When children cry, we don’t accuse them of being mean or self-pitying; we wonder what has upset them. When they bite, we know they must be frightened or momentarily vexed. We are alive to the insidious effects that hunger, a tricky digestive tract or a lack of sleep may have on mood. How kind we would be if we managed to import even a little of this instinct into adult relationships – if here, too, we could look past the grumpiness and viciousness and recognize the fear, confusion and exhaustion which almost invariably underlie them. This is what it would mean to gaze upon the human race with love.

The Crucified is the One most traumatized. He has borne the World Trade Center. He has carried the Iraq war, the destruction in Syria, the Rwandan massacres, the AIDS crisis, the poverty of our inner cities, and the abused and trafficked children. He was wounded for the sins of those who perpetrated such horrors. He has carried the griefs and sorrows of the multitudes who have suffered the natural disasters of this world--the earthquakes, cyclones, and tsunamis. And he has borne our selfishness, our complacency, our love of success, and our pride. He has been in the darkness. He has known the loss of all things. He has been abandoned by his Father. He has been to hell. There is no part of any tragedy that he has not known or carried. He has done this so that none of us need face tragedy alone because he has been there before us and will go with us. and what he has done for us in Gethsemane and at Calvary he ask us to do as well. We are called to enter into relationships centered on suffering so that we might reveal in flesh and blood the nature of the Crucified One.

The price of freedom is eternal mindfulness. This is a book about restoring connection. It is the experience of being in connection that fulfills the longing we have to feel fully alive. An impaired capacity for connection to self and others, and the ensuing diminished aliveness, are the hidden dimensions that underlie most psychological and many physiological problems. Unfortunately, we are often unaware of the internal roadblocks that keep us from experiencing the connection and aliveness we yearn for. These roadblocks develop in reaction to developmental and shock trauma and the related nervous system dysregulation, disruptions in attachment, and distortions of identity. The goal of the NeuroAffective Relational Model (NARM) is to work with these dysregulations, disruptions, and distortions while never losing sight of supporting the development of a healthy capacity for connection and aliveness. In this book we address conflicts around the capacity for connection and explore how deeper connection and aliveness can be supported in the process of healing developmental trauma.

Our hope is not in being beamed up to heaven upon death with suddenly perfected bodies. Our hope is informed and colored by John’s vision in Revelation 21: the New Jerusalem comes down from heaven. Hope in suffering is never for a disembodied day when we can finally escape the bodies, relationships, and circumstances that have caused us so much pain. Biblical hope is expressed not in certainty but in curiosity, hearts that acknowledge and accept Jesus is already King, lives that look for the restoration of his rule right here, people propelled by a willingness to see Jesus turn every inch of creation from cursed to cured. The relationships that were broken will be made right; our relationship to our bodies, each other, the earth, and God will be fully and finally restored. The kingdom is already and not yet; living in its tension rather than panicking for release is the only way to be pulled into the trajectory of hope.

When I describe for my far-away friends the Northwest’s subtle shades of weather — from gloaming skies of ‘high-gray’ to ‘low-gray’ with violet streaks like the water’s delicate aura — they wonder if my brain and body have, indeed, become water-logged. Yet still, I find myself praising the solace and privacy of fine, silver drizzle, the comforting cloaks of salt, mold, moss, and fog, the secretive shelter of cedar and clouds. Whether it’s in the Florida Keys, along the rocky Maine coast, within the Gulf of Mexico’s warm curves, on the brave Outer Banks; or, for those who nestle near inland seas, such as the brine-steeped Great Salk Lake or the Midwest’s Great Lakes — water is alive and in relationship with those of us who are blessed with such a world-shaping, yet abiding, intimate ally. Every day I am moved by the double life of water — her power and her humility. But most of all, I am grateful for the partnership of this great body of inland sea. Living by water, I am never alone. Just as water has sculpted soil and canyon, it also molds my own living space, and every story I tell. …Living by water restores my sense of balance and natural rhythm — the ebb and flow of high tides and low tides, so like the rise and fall of everyday life. Wind, water, waves are not simply a backdrop to my life, they are steady companions. And that is the grace, the gift of inviting nature to live inside my home. Like a Chambered Nautilus I spin out my days, drifting and dreaming, nurtured by marine mists, like another bright shell on the beach, balancing on the back of a greater body.

Kenji goes suddenly still. At the creak of the door Kenji’s eyebrows shoot up; a soft click and his eyes widen; a muted rustle of movement and suddenly the barrel of a gun is pressed against the back of his head. Kenji stares at me, his lips making no sound as he mouths the word psychopath over and over again. The psychopath in question winks at me from where he’s standing, smiling like he couldn’t possibly be holding a gun to the head of our mutual friend. I manage to suppress a laugh. “Go on,” Warner says, still smiling. “Please tell me exactly how she’s failed you as a leader.” “Hey—“ Kenji’s arms fly up in mock surrender. “I never said she failed at anything, okay? And you are clearly over-react—“ Warner knocks Kenji on the side of the head with the weapon. “Idiot.” Kenji spins around. Yanks the gun out of Warner’s hand. “What the hell is wrong with you, man? I thought we were cool.” “We were,” Warner says icily. “Until you touched my hair.” “You asked me to give you a haircut—“ “I said nothing of the sort! I asked you to trim the edges!” “And that’s what I did.” “This,” Warner says, spinning around so I might inspect the damage, “is not trimming the edges, you incompetent moron—“ I gasp. The back of Warner’s head is a jagged mess of uneven hair; entire chunks have been buzzed off. Kenji cringes as he looks over his handiwork. Clears his throat. “Well,” he says, shoving his hand in his pockets. “I mean—whatever, man, beauty is subjective—“ Warner aims another gun at him. “Hey!” Kenji shouts. “I am not here for this abusive relationship, okay?” He points to Warner. “I did not sign up for this shit!” Warner glares at him and Kenji retreats, backing out of the room before Warner has another chance to react; and then, just as I let out a sign of relief, Kenji pops his head back into the doorway and says “I think the cut looks cute, actually” and Warner slams the door in his face.

Geoffrey Chaucer’s ‘The Merchant’s Tale’ masterfully explores the theme of self-deception and the intricate dynamics of marital relationships. As the narrative unfolds, it illuminates the ironic nature of marriage, where love and treachery often coexist. By restoring January’s sight, Chaucer metaphorically portrays his willful ignorance, allowing him to live in blissful ignorance of his wife’s infidelity. This allegory provokes readers to question the nature of self-deception and the precarious illusions individuals construct in their pursuit of happiness within the confines of marriage. ‘The Merchant’s Tale’ serves as a cautionary tale, addressing the complexities and pitfalls of love, trust, and the frailties of human nature. Chaucer’s exploration of self-deception requires readers to critically examine the choices and illusions woven throughout the tale, shedding light on the paradoxical nature of love and marriage. Through this literary masterpiece, Chaucer prompts us to question the realities of our own lives, reminding us of the delicate balance between truth and the seductive allure of self-imposed blindness. (from an article titled "Chaucer’s ‘The Merchant’s Tale’: Unveiling the Harsh Realities of Matrimony")

David Lester, a psychology professor at Richard Stockton College in New Jersey, has likely thought about suicide longer, harder, and from more angles than any other human. In more than twenty-five-hundred academic publications, he has explored the relationship between suicide and, among other things, alcohol, anger, antidepressants, astrological signs, biochemistry, blood type, body type, depression, drug abuse, gun control, happiness, holidays, Internet use, IQ, mental illness, migraines, the moon, music, national-anthem lyrics, personality type, sexuality, smoking, spirituality, TV watching, and wide-open spaces. Has all this study led Lester to some grand unified theory of suicide? Hardly. So far he has one compelling notion. It’s what might be called the “no one left to blame” theory of suicide. While one might expect that suicide is highest among people whose lives are the hardest, research by Lester and others suggests the opposite: suicide is more common among people with a higher quality of life. “If you’re unhappy and you have something to blame your unhappiness on—if it’s the government, or the economy, or something—then that kind of immunizes you against committing suicide,” he says. “It’s when you have no external cause to blame for your unhappiness that suicide becomes more likely. I’ve used this idea to explain why African-Americans have lower suicide rates, why blind people whose sight is restored often become suicidal, and why adolescent suicide rates often rise as their quality of life gets better.

great. This is a good description of Rovio, which was around for six years and underwent layoffs before the “instant” success of the Angry Birds video game franchise. In the case of the Five Guys restaurant chain, the founders spent fifteen years tweaking their original handful of restaurants in Virginia, finding the right bun bakery, the right number of times to shake the french fries before serving, how best to assemble a burger, and where to source their potatoes before expanding nationwide. Most businesses require a complex network of relationships to function, and these relationships take time to build. In many instances you have to be around for a few years to receive consistent recognition. It takes time to develop connections with investors, suppliers, and vendors. And it takes time for staff and founders to gain effectiveness in their roles and become a strong team.* So, yes, the bar is high when you want to start a company. You’ll have the chance to work on something you own and care about from day to day. You’ll be 100 percent engaged and motivated, and doing something you believe in. You can lead an integrated life, as opposed to a compartmentalized one in which you play a role in an office and then try to forget about it when you get home. You can define an organization, not the other way around. But even if you quit your job, hunker down for years, work hard for uncertain reward, and ask everyone you know for help, there’s still a great chance that your new business will not succeed. Over 50 percent of companies fail within their first three years.2 There’s a quote I like from an unknown source: “Entrepreneurship is living a few years of your life like most people won’t, so that you can spend the rest of your life like most people can’t.

Literature before the Renaissance had frequently offered ideal patterns for living which were dominated by the ethos of the church, but after the Reformation the search for individual expression and meaning took over. Institutions were questioned and re-evaluated, often while being praised at the same time. But where there had been conventional modes of expression, reflecting ideal modes of behaviour - religious, heroic, or social - Renaissance writing explored the geography of the human soul, redefining its relationship with authority, history, science, and the future. This involved experimentation with form and genre, and an enormous variety of linguistic and literary innovations in a short period of time. Reason, rather than religion, was the driving force in this search for rules to govern human behaviour in the Renaissance world. The power and mystique of religion had been overthrown in one bold stroke: where the marvellous no longer holds sway, real life has to provide explanations. Man, and the use he makes of his powers, capabilities, and free will, is thus the subject matter of Renaissance literature, from the early sonnets modelled on Petrarch to the English epic which closes the period, Paradise Lost, published after the Restoration, when the Renaissance had long finished. The Reformation gave cultural, philosophical, and ideological impetus to English Renaissance writing. The writers in the century following the Reformation had to explore and redefine all the concerns of humanity. In a world where old assumptions were no longer valid, where scientific discoveries questioned age-old hypotheses, and where man rather than God was the central interest, it was the writers who reflected and attempted to respond to the disintegration of former certainties. For it is when the universe is out of control that it is at its most frightening - and its most stimulating. There would never again be such an atmosphere of creative tension in the country. What was created was a language, a literature, and a national and international identity.

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.

When I Find It Difficult to Trust Him Trust in the Lord with all your heart, and lean not on your own understanding. PROVERBS 3:5 HAS YOUR HUSBAND ever done something you feel has violated your trust in him? It doesn’t have to be anything as terrible as infidelity. It could be financial irresponsibility, or some kind of lie or deception, or hurtful treatment of you, or a confidence he shared with someone else. Whatever it is, you can find yourself wary—always suspecting he may do the same thing again. Yet there must be trust in your marriage relationship or you can never move forward. Living in such a close relationship without trust is not living at all. It’s remarkably sad to not be able to trust the one we are supposed to trust the most. If this has happened to you, it must be remedied, rectified, and resolved. Only God can truly restore the kind of trust you need to have. If your husband has done something to lose your trust, pray that God will lead him to complete repentance. Pray also that your heart will be willing to forgive him. This can be especially hard if he is a repeat offender, but it is not too hard for God to work forgiveness in your heart if you are willing. Ask God to set you free of all anger, frustration, disappointment, fear, and resentment. The most important thing to do after you have prayed for your husband’s repentance and your forgiveness is to pray you will trust God to work a miracle in your husband’s heart and yours as well. You have to first decide that You will trust God with all your heart and not lean on your own understanding. Then He will enable you to trust your husband again. My Prayer to God LORD, I confess any time when I have lost faith in my husband and don’t have full trust in him. I know that is not the way You want me to live. Help us both to have faith in each other and not live in constant distrust, bracing ourselves for what violation of trust is going to happen next. Where my distrust is unfounded, I pray You would help me to see that and enable me to step out in trust of him again. Where my distrust is legitimate because he has truly violated that trust, I ask for a miracle of restoration. First of all, I pray You would lead my husband to total repentance. Bring him to his knees before You in confession so he can be restored. I pray he will be sincerely apologetic to me as well. Second, help me to forgive him so completely that I can trust him fully without reservation again. And last, but most important of all, help me to trust You with all my heart to rectify this situation. Work powerfully in my husband to make him trustworthy, and do a work in me to make me trusting. Help me to not depend on my own reasoning, but rather to depend on Your ability to transform us both. In Jesus’ name I pray.

Historically, holism had been a break from the reductionist methods of science. Holism (...) is a way of viewing the universe as a web of interactions and relationships. Whole systems (and the universe can be seen as an overarching system of systems) have properties beyond those of their parts. All things are, in some sense, alive, or a part of a living system; the real world of mind and matter, body and consciousness, cannot be understood by reducing it to pieces and parts. 'Matter is mind' – this is perhaps the holists' quintessential belief. The founding theories of holism had tried to explain how mind emerges from the material universe, how the consciousness of all things is interconnected. The first science, of course, had failed utterly to do this. The first science had resigned human beings to acting as objective observers of a mechanistic and meaningless universe. A dead universe. The human mind, according to the determinists, was merely the by-product of brain chemistry. Chemical laws, the way the elements combine and interact, were formulated as complete and immutable truths. The elements themselves were seen as indivisible lumps of matter, devoid of consciousness, untouched and unaffected by the very consciousnesses seeking to understand how living minds can be assembled from dead matter. The logical conclusion of these assumptions and conceptions was that people are like chemical robots possessing no free will. No wonder the human race, during the Holocaust Century, had fallen into insanity and despair. Holism had been an attempt to restore life to this universe and to reconnect human beings with it. To heal the split between self and other. (...) Each quantum event, each of the trillions of times reality's particles interact with each other every instant, is like a note that rings and resonates throughout the great bell of creation. And the sound of the ringing propagates instantaneously, everywhere at once, interconnecting all things. This is a truth of our universe. It is a mystical truth, that reality at its deepest level is an undivided wholeness. It has been formalized and canonized, and taught to the swarms of humanity searching for a fundamental unity. Only, human beings have learned it as a theory and a doctrine, not as an experience. A true holism should embrace not only the theory of living systems, but also the reality of the belly, of wind, hunger, and snowworms roasting over a fire on a cold winter night. A man or woman (or child) to be fully human, should always marvel at the mystery of life. We each should be able to face the universe and drink in the stream of photons shimmering across the light-distances, to listen to the ringing of the farthest galaxies, to feel the electrons of each haemoglobin molecule spinning and vibrating deep inside the blood. No one should ever feel cut off from the ocean of mind and memory surging all around; no one should ever stare up at the icy stars and feel abandoned or alone. It was partly the fault of holism that a whole civilization had suffered the abandonment of its finest senses, ten thousand trillion islands of consciousness born into the pain and promise of neverness, awaiting death with glassy eyes and murmured abstractions upon their lips, always fearing life, always longing for a deeper and truer experience of living.