inspiration;just be yourself, no one else is better qualified.
people will forget what you said,what you did,but they will never forget how you made them feel.

Thought of the Day: Minimize distortion by turning down the volume of your inner dialogue.

ones heart speaks louder then ones intellect.

Snowflakes are one of nature’s most fragile things, but just look what they can do when they stick together.

Stop the habit of wishful thinking and start the habit of thoughtful wishes.

The whole worth of a kind deed is in the love that inspires it.
It is only with the heart that one can see rightly; what is essential is invisible to the eye.

Challenge is a dragon with a gift in its mouth… Tame the dragon and the gift is yours.

You cannot do a kindness too soon, for you never know how soon it will be too late.

the purpose of life, is a life of purpose.

the more you are as a person the less you have to prove yourself to others.

without the rich heart, wealth is an ugly begger.

life is not a rehersal,so live it.

if love is not a game why is there so many players.
good judgement comes from experience,experience comes from bad judgement.battles are often won by walking away and fighting another day.the difficult i do right away the impossible takes a bit longer.

posted by Domenic

The heart opens when the mind lets go of fearful thoughts. An open heart, filled with love, is the conduit for manifestation. What would it take to open your heart? When was the last time you truly felt your heart wide open? Your heart, wide open to acceptance, is the place to create your dreams. Take a moment and open your heart. Feel the presence of the Divine. Feel the creation of your dreams. Feel the complete peace that is felt with an open heart. I love you all. im not a big fan of organized religion,there always hating someone for some reason or another… im ashamed to die until i have won some victory for humanity…-never explain-your friends don’t need it and your enemies will not belive you anyways… the greatest good you can do for another is not just to share your riches but to reveal to him his own…treat people as if they were what they ought to be and you help them to become what they ought to be…share our similarities,celebrate our differences….THERE IS MORE IN US THEN WE KNOW,IF WE CAN BE MADE TO SEE IT,PERHAPS FOR THE REST OF OUR LIVES WE WILL BE UNWILLING TO SETTLE FOR LESS,
Who I’d like to meet:
people who are not afraid to be themselfs.just be yourself no one else is better qualaified.if you judge people you have no time to love


A man’s mind is his spirit

A man’s mind is his spirit

As I practiced the self-witnessing discipline for more than three decades I’m able to say various things about it that may be useful to others (see Note 20 at end). My most amazing discovery was the existence of “sudden memory” by which I’m referring to the stream of thought that is our actual mental life in the natural mind. This stream of thought is the outward form of our affections (see Note 19 at end). The quality of our affections is the result of which spiritual societies we are in contact as the sequence of thoughts proceeds. Through self-witnessing practice I was striving to “tune in” to the stream while I was carrying out my tasks all day long. This is not like meditation or deep reflection which occurs when we stop our tasks and sit doing nothing, thus disengaged from the surrounding pace.
The stream of thinking accompanies every act and is a characteristic of human life. I was able to tune in and listen to some extent, I suppose, for the stream goes fast and if you try to catch it, it begins to tumble and roll like an avalanche. It’s as if the conscious filter can hold only so much of it and the rest spills and dissipates as more keeps coming.
What I found amazing is that the instant I tried to reflect on what I snatched form the stream, it would be gone. I could not remember what it was. It’s quite unsettling. How do I get hold of it or some of it long enough so I can examine in greater detail? You may be familiar with this experience when, upon awakening, you are still affectively filled the sphere of your vivid dream, but the instant you try to reflect on what it is so you can put it in words, it remains unavailable to the conscious mind, staying just out of its reach—like the “tip-of-the-tongue” phenomenon researched in psycholinguistics when I was in graduate school in the 1960s. We were taught that there are two types of memory: short term and long term. The first lasts for several seconds—like the phone number we look up and then dial. If we wait more than a few seconds to dial we have to look it up again. We move things from short term to long term memory by repetition and rehearsal with the motive to recall it later. Sudden memory seems to work for a second or two.
I discovered that I can make myself think in words or sentences as I carry out my tasks. This is somewhat like giving a “blow by blow” description to an imaginary tape recorder of what one is thinking. It seems to slow the stream down for awhile, enough so that my short term memory retains more of it and I’m able to get a fix on what the topic is and its direction. In short term memory we can be aware and evaluative, and put anything we want into long term memory by mentally rehearsing or making a physical record of it. In this way the mental discipline pays off because it gives access to our normal everyday affections.
Slowly I began to exert rational and religious control over my interior dialog, my daydreams, and my emotional reactions to things moment by moment all day long. Also, my attitudes and interests. I would stop myself from continuing a line of thinking: “Stop it. Why are you wasting time thinking these useless things?” Or: “That’s not a nice thing to think.” Or: “How low can I get to be so fascinated by that sort of thing?” Etc. This gave me greater conscious control over my mental life allowing me to clean out the mental pollution that reigned in it from birth and culture. It is not possible for humans to do anything without the accompanying thinking stream. By controlling this, we control a portion of our natural mind. Control of the lower natural mind (corporeal and sensual) by the higher natural mind (natural-rational) is necessary for regeneration. To the extent that we do this, to that extent the Lord can open our interior-natural mind (DLW 248).
This is the genuine human or celestial mind. It is where our life in heaven is. It is where the Lord’s Proprium dwells. The highest angels have a direct perception of how this Proprium comes into them by influx, followed by their as-of-self acting from it spontaneously and as if from self in full liberty (AC 47, 233, 1712, 2877, 5664, 10299; NJHD 148; DP 102; CL 82; SE 5958; LJ 299; AE 864). This process is inhibited and destroyed when we do not remove the mental pollution by our own daily efforts, as-of-self but looking to the Lord for strength.
The celestial regions have walls and guards (xx) that keep out mental pollution (strangers and evil spirits) from entering that lofty region or level of consciousness. Therefore we need to erect such walls and establish guards in our mind to prevent unholy things from entering and lodging in our mind. Our culture of entertainment and social cynicism specialize in manufacturing large quantities of polluted ideas, pictures, and situations. Without vigilance exercised every hour of our waking time our mind gets inundated by pollutants, poisons, viruses, and all sorts of unpleasant, sleazy, scortatory, and idiotic suggestions. The mind is weighted down by them, even sinking into the corporeal.
Woe to those who make this their abode for in the afterlife they are captured and tortured by those who have these same things in them. And the omnipotence of a loving God cannot deliver them from this miserable lot for to remove them from it would leave nothing behind for any life by them (AC 5854[3]). Best therefore that we be diligent and sincere in our efforts at self-witnessing while there is still time and opportunity.
Have you listened in on yourself lately? We cannot trust the reputation or opinion we have of ourselves, for this is subjective, biased, and self-serving. The check mark we place on rating scales are inflated or deflated in accordance with our vanities: How good am I? How often do I get mad? Am I ever unkind or gross? What kind of mistakes do I make? How happy are the people around me with my conduct? Etc. To answer objectively and accurately we must witness our life.
When I first discovered sudden memory I was so delighted and felt powerful for the first time (see Note 19 at end). I really had found something that is universal yet unknown. A secret of understanding. I immediately felt superior. I was brave in situations I had been timid. Etc. Until at last I thought I was a god. I used the concept of avatar I read about and applied to myself. So this is what it means to be an avatar. I am it. Etc. I started making discoveries and this was proof that I was a god—see Note 3 for list of discoveries. But the Writings saved me.
You have to snatch things from sudden memory into short term memory, and from there you can write it down or dictate it as a record. You have to put it into sentences, what you get to see. The sphere of sudden memory is not linguistic but thought-representations, like spirits think. It’s faster since they think faster than us. Material brain slows it down. We need this slow down to train our conscious awareness, which starts slow cause based on sensory input in natural min d. This is not like a spirit thinks (HH 239). Which means at any moment we’re but a few hours away from speaking in this thought-language and thinking faster and more powerfully, yet totally spontaneously. We enjoy being a spirit, especially at the beginning while we’re still a little in both worlds and sense the contrast keenly.
I snatched from sudden memory sphere the sentence “It’s the purpose.” I kept making myself repeat the sentence with the intentionality of “How is this?” And it kept not coming to me so I kept repeating it for a whole minute or longer as I went about cleaning up the kitchen and having a loose dialog with my wife who was opening boxes and reading me the e Ta of C from each. I told myself I must try to think about it again later. So here I am. What was it all about? I know it was deep, it was enlightening. In sudden memory I am more consciously at the level of how the interior-natural mind thinks in the brain of the spirit-body, not how the natural-rational mind thinks in the brain of my physical body. Knowing this is pretty good. How many people know this, or can believe it when they hear it? Only those who are willing to think in dualisms. And further, they must be dualisms that are not adulterated or modified by consulting the natural mind. They must be dualisms from the Writings because it is our only source for genuine spiritual dualities. All dualities are unique permanent distinctions that never cease to eternity (DLW 226). (see Volume 1)
Back to “It’s the purpose.” I was thinking about what makes our life moments spiritual? And I perceived in the sphere of sudden memory that everything is interrelated so that one has an effect on all and all has an effect on one—which is the sphere of heaven (HH 49). What makes something I do heavenly is the region or sphere of heaven—when I’m in it and when I’m not. In which case I am in the infernal spheres, to a smaller or greater distance depending on …here it comes…the purpose that animates or motivates each and every micro-act I perform. If my purpose or goal-intentionality is in the heavenly sphere, my act is spiritual. If not, my act is natural. Some natural intentionalities are motivated by mild infernal affections that the Lord is able to bend into the shape of fibers that can contain the heavenly sphere. But other more grave forms of infernal affections refuse to be re-shaped in that way, and thus we remain in them.
And still further, my purpose has to fit the Lord’s purpose. Does it? How? Etc.
So I understood. It’s the purpose that makes my discipline spiritual and religious. Didn’t I already know this? Yes, it’s all over the Writings and I’ve been reading them daily for years. And yet the heavenly secret enclosed in the idea I take up from the literal remains a secret to the natural consciousness. As a secret it can only work generally in my character, from a distance, less effectively. But when the interior of the literal in our memory is opened, the secret enters into conscious awareness through sudden memory. Then we see clearly, but until then only in obscurity like the sight in a thick fog whereby we bump into tress and fall into ditches. This is how our natural mind works, before it is turned around towards the spiritual mind.
The spiritual mind is in rational and good order, but the inherited natural mind and the natural mind instructed by sensory input alone, is not a rational mind but the opposite. To itself the unregenerate natural mind appears logical and supremely rational:
With many in the world this does not take place, because they love the first degree of their life, called the natural, and have no desire to withdraw from it and become spiritual. The natural degree of life regarded in itself loves only self and the world, for it clings to the bodily senses and these occupy a prominent place in the world; but the spiritual degree of life regarded in itself loves the Lord and heaven, and also itself and the world, but God and heaven as higher, principal and ruling, and itself and the world as lower, instrumental and serving. (DP 324:10)
I noticed things in sudden memory that show how angels are at work in the unfolding of our moment to moment biography. Their thought and intention descends by correspondence into the sphere of sudden memory. I snatch something, it’s a flash, it’s a warning, and my thought becomes conscious of “Careful, easy, keep your finger away.” Or: “The Lord wants me to be forthcoming and compassionate. I must overcome this reluctance.” The connectivity between what the angels think and what I think is specific but correspondential. The thoughts I become conscious of must feel like my own characteristic or recognizable thoughts. It would destroy a person’s sanity to experience that one’s thoughts come from another source (xx). Mystical voyeurism, shamanism, and voodoo spirit possession rituals relate to non-normal states that in prior dispensations were normal, but are no longer allowed by the Lord on this planet (HH 249; EU 155).
Direct communication with spirits and angels used to be routine with the people of the most ancient Church prior to the evolutionary splitting of the human brain into two hemispheres (xx). And it has been revealed that this type of communication may be routine on certain other planets:
The preacher who was with me had no belief at all in the existence of planets other than our own, because in the world he had thought that the Lord was born solely on this planet and that without the Lord there was no salvation. He was therefore brought into a state like the one spirits enter when they appear on their planet as people – the one described above – and was then sent to that planet, not only to see it but also to talk to the inhabitants there. When this had been done, communication from there was granted to me as well in order that I might in a similar way behold those inhabitants and also some things on that planet. Spirits and angels can talk to people, whatever language they speak, because their thought passes into the ideas in people’s minds and so into the words they speak. (AC 10752)
Notice the sentence, “He was therefore brought into a state like the one spirits enter when they appear on their planet as people – the one described above – and was then sent to that planet, not only to see it but also to talk to the inhabitants there.” It is said here that earthlings can talk to spirits, but note that the preacher, who was from our earth, was taken to “that planet” thus, not to this earth. There is no evidence that the Lord ever allows people on this earth to have a conscious dialog exchange with spirits. Dr. Ian Thompson (see Acknowledgment and Note 12 at end), while reviewing a draft of this book, commented in an email exchange:
It is clear that verbal communication with spirits is possible according to the general laws of order, but that these may be overruled by the consideration of specific groups of people, such as those on our earth.
However, it appears that the ‘abnormal’ people on our earth can still arrive at mental states in which communication is possible. These are generally not rational states – so they do not learn anything of genuine truth – but are altered or upset states of consciousness – such as with the mentally ill (schizophrenia), or with those who particularly desire and cultivate them.
The manner of interaction with spirits in these altered states is not different in principle from our normal influx from the spiritual world: In particular, inputs from e.g. hellish spirits with novel contents are indeed flowing into what you call ‘sudden memory’, and have to be fought against in exactly the usual way as above.
What is different about influx in altered/schizophrenic states are in particular three features:
1) attributed:
the source is attributed to specific spirits. These spirits are those associated spirits that Swedenborg describes, with (normally) inactive memory of their own. They are self-motivated, but rely on the person in the world for memory and sensory input: they talk on the basis of these memory and sensations. Hence they are very suggestible to ideas about what they own life is, and will readily agree to being called e.g. Napoleon.
2) into sensory mind:
influx is not only into thoughts (as usual), but also into the sensory mind. This gives visual and auditory (etc) hallucinations. (Note: not into the brain or into bodily organs, but into the sensorimotor mind).
3) more forceful/harder to resist:
the influx in these states is more obviously persistent, hellish and harder to resist. The Lord now ensures that resistance is not futile, so these people end up with really dramatic temptations almost every minute of their lives! This is quantitatively different from our normal temptations, but is essentially the same process.
Actually, it is not clear whether the hellish influx in these states is harder to resist than ‘normal’, because we do not really know how hard it is for ‘normal hellish people’ to resist their temptations. Quite difficult, I should think, if they have no truths to fight with.
None of the above is permitted with those who are on the way of rational reformation and regeneration, as they are too similar to miracles. (June 20, 2002)
Dr. Thompson suggests here the idea that spirits may inflow into sudden memory. We can think of sudden memory as an intermediary zone between the conscious and the subconscious. The affections of spirits are brought into connection with the sensuous content of sudden memory. The spirits are not specifically aware that this stream of sensuous consciousness issues from the earthling with whom they are coupled at any one moment. It may even be that several individuals contribute to the content from their own sudden memory, somewhat like what you would get if you read random paragraphs from several books in alternating sequence. It would not be easy for you to figure out the plot of any of the books! Similarly with the spirits who are kept in rapid alternating contact with the sudden memory of several earthlings. They would not be able to figure out with whom they are!
No doubt the laws of Providence govern the degree of conscious awareness between spirits and the individual into which they inflow. However, there is a rational trap here we must look at and avoid. It has to do with the idea we are forming about the “communication.” One model, which is the trap, is to think of the exchange as a dialog with spirits to take place in the same direct sensuous way it took place with Swedenborg. This is the way it is reported in the abnormal syndrome of “hearing voices” or “seeing beings” reported by psychotics, schizophrenics, or by those who have hallucinations. These abnormal reports may be like the NDE reports–something imaginative or creative one makes up to give meaning in an ultimate and natural thinking about it (see Chapter 4, Section 5). Thus, there may not be a conscious dialog; only an imagined one. Remember that what is happening is influx by correspondences, not face to face dialog such as Swedenborg had (along with the influx).
The other model, therefore, is that conscious dialog is not allowed ever on this earth at the present time. Under what conditions it would be allowed, I do not know. The most ancients prior to the split-brain evolution, did have dialog, though mostly in dreams rather than in the awake state (AC 597[2]). In the episode quoted just above (AC 10752), the preacher got enthused about an earthling woman and grabbed her by the hand, which she withdrew when she realized he was a spirit.
While the preacher was with those who were clothed, there appeared a woman of a very beautiful countenance, clothed in a simple garment, a tunic that hung behind in a becoming way, and was also drawn over the arms; she also wore a beautiful head covering in the form of a garland of flowers. Upon seeing this virgin, the preacher was very much delighted, and spoke to her, and also took hold of her hand; but as she perceived that he was a spirit, and was not from that earth, she betook herself away from him. (AC 10754)
How is this possible on a physical earth? Perhaps in the sense that during these encounters, the spiritual eyes of the earthling is opened, like the shepherds who saw the Angels at the Annunciation (xx). If the spirits are seen, they are also heard and sensed in touch. But the seeing and sensing is not of the physical body but the spiritual body, though the earthling person may not know this–as in the OT scenes when Angels visited certain individuals:

Dealing With Fear And Anxiety

Dealing With Fear And Anxiety

A Sermon by the Rev. Erik J. Buss

What is anxiety? Many of us feel anxious about our jobs, or our marriages, or our friendships, or our children, quite regularly. We have all probably felt that tightening of our stomach that comes with feelings of anxiety. Maybe we can’t fall asleep at night, because we just can’t stop worrying about our latest problem. Yet how many of us could give a good definition of anxiety, one that would tell us where the true causes of it lie? When is anxiety good, spurring us to act, and when is it destructive, paralyzing us with doubt? Here are some of the teachings of the New Church on the subject.
First, we need to ask ourselves what exactly anxiety is. We often say “I’m a bit tense today” or speak of feeling anxious about something. But aren’t we normally describing the symptoms? We say we are anxious or tense when we feel tension in our shoulders or stomach, or when we get a certain kind of headache, or when we get irritable for no reason, or when we feel unaccountably tired. Even Webster’s Dictionary defines anxiety as a “painful or apprehensive uneasiness of mind, usually over an impending or anticipated ill.” It goes on to describe how it can show itself as sweating, tension, increased pulse. This definition is describing symptoms.
The definition that Swedenborg’s Writings give goes to the root of the problem of anxiety. This definition is that anxiety arises “from being deprived of what … which we love. Those who are affected only with bodily and worldly pleasures, or who love only such concerns, grieve when they are deprived of them; but those who are affected with spiritual goods and truths and love them, grieve when they are deprived of them” (AC 2689:2). Isn’t that so simple and clear, encompassing all kinds of anxiety? If we feel anxious about getting up in front of a crowd or talking to a stranger, isn’t it from fear of losing that person’s good opinion of us by coming across as stupid or wrong? When we feel anxious about whether we are good enough to get to heaven, aren’t we fearing that we will lose the good in heaven which we love? When we feel anxious about making a long-term commitment in a relationship, don’t we fear losing our self-respect if that person dumps us because we opened up to them and they rejected what they saw, or if we make a big mistake and blow it ourselves?
The teachings for the New Church tell us even more about the source of anxiety. Anxiety is caused by the presence of spirits with us. The spiritual world is very real, and influences us all the time. Some spirits delight in stirring up our minds and making us feel anxious. Why is this significant to us? Well, isn’t it easier to fight someone else than to fight against ourselves? When we see anxiety as coming from a source outside of ourselves, we don’t have to chastise ourselves for feeling anxious, afraid or depressed. We can chastise the spirits with us. And instead of asking the Lord to, as it were, carve out the evil part of us, we can ask Him to cut off the influence of these spirits. In other words, by recognizing that anxiety comes from spirits with us, we objectify our problem and make it easier to deal with.
We can be helped by recognizing that anxiety is a fear of losing something we love, and comes from spirits with us. However, we need to distinguish what kind of anxiety it is. Some kinds of anxiety are useful for us to feel, and some are destructive. For instance, the Swedenborg says that we always feel anxiety when we are tempted. When we are tempted some good love we have is threatened and we come to doubt that it can survive this onslaught of evil it is facing. A person can have his commitment to a spouse tempted by a strong desire to commit adultery. This desire threatens the marriage, and because the person loves the marriage he feels anxiety about the conflict. If he didn’t love marriage, the thought of cheating would cause no anxiety and there would be no temptation. He wouldn’t even stop to think about not doing it.
Another reason the Lord allows us to feel anxiety for a good reason is to spur us to action. For instance, if we have done something wrong, the pangs of conscience we feel immediately afterward cause anxiety. That is good, because the feeling makes us resolved not to do it again. The Lord also allows us to feel anxiety when we learn a new truth and realize that it is telling us we need to change our lives. In this instance we are probably feeling anxiety at having to give up an evil way of living that we don’t want to. For example, a businessperson who realizes that not telling the whole truth about his product is actually lying and stealing might feel anxiety that he will lose business or his position in his company if he changes to a more honest approach and doesn’t make as many sales.
Anxiety does not have to focus on a loss we personally will feel. A person can feel anxiety at being unable to help other people she loves.
For instance, parents often have to let children make choices that they know are damaging to them. They won’t stop the child because they respect the child’s right to make choices. Parents can feel lots of anxiety and fear for the child because they know he is damaging good loves from the Lord. Worry for others probably feels worse than any other kind of anxiety because there is nothing we can do to make the problem go away. All we can do is trust that the Lord is taking care of that person as well as anyone possibly could.
Misfortune and grief we experience also can make us feel anxiety. This is good because it can cause us to elevate our thoughts to spiritual issues. It gives us a chance to think about the Lord’s governance of the world and our own lives. For instance, the pain and suffering of many in the world has caused anxiety for many. It has led them to wonder why God allows these events, and what it says about the nature of God, of His respect for our free will, of the nature of evil, and how we respond to it. Because a value is threatened – in this instance our love for peace, we can feel anxiety even though nothing threatens us directly.
These kinds of anxiety are good because they all arise from a good love. They are a sign that we are spiritually healthy. If we didn’t have good loves, we wouldn’t feel these kinds of anxiety. The challenge we face is that a good feeling can turn into something destructive if we focus too much on it. One of the leading causes of destructive anxiety comes from focusing too much on something that once was positive. For instance, the anxiety we feel in temptation, which makes us feel that we will never get to heaven, is good because it makes us realize how much we need the Lord’s help. However, when we dwell on it and lament about our evil and wonder whether it is worth the effort to try being good since we are on our way to hell anyway, then the anxiety becomes destructive. Similarly, a parent can feel a healthy worry for a child who is choosing a harmful path, but when they can’t stop thinking about it, can’t sleep because of it, and decide they are a worthless parent, that anxiety becomes destructive. Anxiety is like an adrenaline rush. It can be useful to push us through a hard time because it gives us that extra bit of energy we need. However, just as adrenaline is harmful to the body when it stays for too long, so anxiety becomes destructive when we dwell on it.
Another major cause of anxiety that is destructive is fear of losing something in the future that is not essential to our long-term happiness. It is so easy to get caught up in our worldly possessions that we lose track of their importance. Money can easily become the foremost issue in our lives, even when we have enough and to spare. The Lord teaches that good people are not anxious, and that they define care for the morrow, or unnecessary anxiety as “suffering about losing or not receiving things that are not necessary to life’s useful employments” (HH 278:2). In other words, they worry about money only when it impacts on their ability to be useful people.
I should mention one other cause for anxiety that the Heavenly Doctrines for the New Church give. That is mental disorder of some sort. If our minds are disturbed, we are wide open to the influence of our destructive tendencies, to hell within ourselves. We can find ourselves anxious over every little problem without any cause. Although everyone needs the Lord’s help in their lives, these people need to get their bodies and minds fixed before the Lord can work with their spirits. This is an important factor to be aware of.
Isn’t it interesting that the Lord gives us many good reasons why we might feel anxious, but only a few that are destructive? Maybe this fact can lead us to look at anxiety in a different light. Maybe we can see that much of the time we feel it, it is productive, some sadness the Lord is allowing us to feel now so we can feel greater happiness later. As with anything good the Lord gives us, the hells affecting us will try to turn it into something destructive. But in itself, anxiety is a useful tool.
With this idea in mind, we can approach anxiety with a far more calm attitude. We can ask ourselves, “Is this anxiety now serving any useful purpose? Am I motivated to do what is useful? Am I acting in a loving way because of it?” If yes, we can say a quiet thank you to the Lord for it. If not, we can reject it as an influence of hell, something we want to have nothing to do with. Either way, we are in control of our anxiety, instead of having it control us.
One final teaching about anxiety offers us a hope for what our lives can become like. It is that anxiety becomes less and less an issue in our lives as we progress spiritually. Most of us are probably at the point where the Lord’s words about worrying apply to us: “Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they? Which of you by worrying can add one cubit to his stature? So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these. Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith? Therefore do not worry, saying, What shall we eat?” or “What shall we drink?” or “What shall we wear?” For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things will be added to you. Therefore do not worry about tomorrow, for tomorrow will worry about its own things.” As we become more advanced, we become more content in the Lord and become more willing to accept the Lord’s guidance in our lives. Listen to the description of how angelic people think about the events that occur in their lives: “Very different is the case with those who trust in the Divine. These people, despite the fact that they are concerned about future events, still are not, because they do not think of the morrow with worry, still less with anxiety. Their spirit is unruffled whether they obtain the objects of their desire, or not; and they do not grieve over the loss of them, being content with their lot. If they become rich, they do not set their hearts on riches; if they are raised to honors, they do not regard themselves as more worthy than others; if they become poor, they are not made sad; if their circumstances are meager, they are not dejected. They know that for those who trust in the Divine all things advance toward a happy state to eternity, and that whatever befalls them in time still leads towards it.” (AC 8478:3). We can all eventually come to feel this in our hearts. For now, we can be content that the Lord is slowly guiding us to that time when anxiety will no longer be an issue in our lives. We can use the anxiety we feel to become happier, more productive people.
Lessons: Matt 6:25-34, AC 2689:2, AC 8478:3