Pro-Life/Pro-Choice
Let’s start the conversation here. Everybody is pro-life. OK, everybody who is not Lord Voldemort and his Death Eaters. Honestly, do you know a single person who would describe themselves as pro-death? All of us are pro-life, and none of us is infinitely pro-life. All of us value some lives more than others. Is there a person living who feels the same way about the assassination of Martin Luther King, Jr. as they do about the assassination of Osama bin Laden? Have we had the kind of public mourning for children killed in drone strikes in Afghanistan as for the children gunned down in Newtown? If you had to make a choice (and you do) between feeding your own kids and feeding kids in Libya, is there any question who gets fed? We all are pro-life, and we all put more weight on some lives than on others.
Yes, a fetus is a human life, and if you have been trying for that pregnancy, then nothing could be more precious. And yes, the human body routinely self-aborts fertilized eggs, and unless we are trying to get pregnant no one really thinks of that as even sad, let alone tragic. When we say we treasure life, we mean that we treasure the lives that we choose to cherish.
We make religious assertions: “Life is sacred.” “We affirm the inherent worth and dignity of every person.” And those assertions matter. But we are fooling ourselves if we think that those affirmations have easy and obvious applications in the real world. Some people are pro-life, but in favor of the death penalty. Some people are pro-life, but support sending troops into combat. Some people are pro-life, but believe that people need access to guns so that they can defend themselves with lethal force. Some people are pro-life, but favor the right of terminally ill people to choose the means and timing of their death. Some people are pro-life, but favor access to safe and legal abortions. In the real world absolutes fall apart pretty quickly.
So what then are we to do? Choose life. Knowing that the way you choose life might be different than the choice someone else makes. Because, really, all of us are pro-choice. We all want to be free to follow the dictates of our conscience. Everyone wants the autonomy to examine the world in which we live and our place in it, to make the best of what we find, to create love and prosperity and justice. Everyone wants to find their way to life more abundant—for themselves, their family, their friends.
For one woman choosing life might mean choosing to carry a pregnancy to term even though she knows that she can’t raise that child, choosing instead to place the baby for adoption. For another woman choosing life might mean having an abortion so that she can finish her education and build a decent life for herself—and potentially for children she might choose to have in the future. Both are choices. Both are life-affirming.
The job of religion is not to set out false absolutes, declaring that the church has the capacity to decide which lives matter the most. The job of religion is to call us to continually examine what it means to choose abundant life, and to make life-affirming choices. And then the job of religion is to remind us that we must continually expand our vision of which lives matter, of who deserves to have life abundant.
Guns: Relationship Status: “It’s complicated.”
I first held a gun when I was eight years old. One of my uncles let me fire his new pistol. I still remember the strain of trying to hold the heavy gun steady so he wouldn’t think I was too weak to try it. All these years later, I vividly remember the incredible rush of power that washed over me as I fired that pistol.
I was eight years old and I held in my hand a tool that could spit fire and knock a beer can off a fence several yards away. I was eight years old and I held in my hand a tool that could have ended the life of the uncle who handed it to me. It is difficult to articulate how much power surged through my little being. I swear I heard the Scots heritage in my mutt-blood swim screaming to the surface with a mighty roar…
Nine years later, the older brother of the uncle who first handed me a gun died after being shot by another family member. Not long after that, the father of my classmate was killed while responding to a domestic violence call. The man who killed him was devastated to realize, once he descended from his pain-killer induced high, that he had killed not only a police officer, but a friend.
Four years ago, my partner called me at the hospital where I was working as a chaplain to let me know that he was not one of the two white men shot to death a block away from my house (where a heroin deal apparently turned deadly). Shortly before that, I had watched an ambulance come claim the body of a sixteen year old boy, victim of a drive by shooting at the other end of my street.
I have lived in the rural life and the urban life and what each had in common was:
- a sense of powerlessness about how the world is run and
- deaths by firearms.
Our country (and colonial powers around the world) has a history of taking away a population’s weapons and property (i.e. indigenous peoples, Japanese-American relocation camps, mass incarceration through a government-created drug war…) when people in power decide to do so. How then, to trust that you really will be safer by giving up your guns?
Christian social justice activist and writer Jim Wallis proclaims:
Former assumptions and shared notions about fairness, agreements, reciprocity, mutual benefits, social values, and expected futures have all but disappeared. The collapse of financial systems and the resulting economic crisis not only have caused instability, insecurity, and human pain; they have also generated a growing disbelief and fundamental distrust in the way things operate and how decisions are made.
I confess that I am grateful to finally live in a gun-free home, I freak out just a bit when even toy guns are pointed at me or anyone I love, and I would love to trust that I could walk through my neighborhood at night without hearing gunfire. But I was also here in New Orleans when the National Guard rolled through with their Humvees and their guns and I know what it feels like to be occupied by a military force – first denied access to my home and property, then patrolled and subject to interrogation once home again.
My faith and my lived experience teaches that life is rarely an either/or proposition. In this interdependent web of all existence, we are all connected, tangled together in a tapestry of history and mystery. It’s complicated.
It is hazardous to talk glibly about gun control unless we talk about creating a nation that is welcoming, safe, and empowering for all people. This conversation is complex and deserves real discernment, not sound bites and bullet points.
Guns do not provide actual safety. They provide a sense of power. [Bear witness: our government is not at all ready to give up its guns, its sense of power.]
I suspect that if we are going to end gun violence, we will have to address the collective needs of all – urban and rural, white and people of color, individuals and institutions – who feel powerless without their guns.
Like-Hearted People
“You need not think alike to love alike.”
This was the wisdom of Francis David, spiritual advisor to King John Sigismund of Transylvania, the Unitarian king who pronounced the first edict of religious toleration in the year 1568.
You need not think alike to love alike.
At Unitarian Universalist gatherings, I sometimes hear “it is so nice to be with a group of like-minded people.” Beloveds, it is tempting, in the not-so-liberal parts of these United States, to take refuge in liberal religion. Here you are welcome. We often say in worship welcomes “no matter your gender, your race, your ethnicity, your sexuality, your age, your size, the color of your eyes – you are welcome here.”
Your politics, however…Your education level…these might matter …
Seeking sanctuary with like-minded people, while a deeply understandable and very human response, is not the basis of our faith. We are called to honor the inherent worth and dignity of all in our interdependent web of existence– no matter how people vote, what they believe, or where they went to school. Liberal religion is grounded in a theology of inclusion. As Rev. Marilyn Sewell states, “at the center of our faith is not belief, but love.” Love. We are a people of covenant, a people of promise. And we promise to love one another.
During a dialogue on race and class with a group of UU volunteers in New Orleans, one group member casually mentioned the “white trash-y” trailer park area across the tracks in his midwestern home town.
I felt the term sizzle across my skin, leaving a faint contrail of anger and shame… White trash. Trailer trash. Humans who have the skin color of privilege, but few other privileges. Who often live in generational cycles of poverty, who generally have few educational opportunities. Who have had nothing for generations but their pride and their whiteness, neither of which keeps the refrigerator full or pays rent, much less a mortgage.
I remember the day I received a copy of my birth certificate, ordered for the purpose of applying for my first passport. There, in black and white, and forever a part of my American identity: “Place of residence at time of birth: Fort Fredericka Trailer Park.”
I am often reminded in subtle and not so subtle ways that I am welcome in Unitarian Universalism because I am the exception, not the rule of my people. I left my home state after high school, struggled through a liberal arts college education that my public education had not quite prepared me for, got a passport and studied abroad in Central America on scholarship. Much of this was possible because my father joined the Navy at 19, put his body on the line for a chance to break the cycle of poverty and violence that he grew up in. Much of this was possible because my grandmother believed it was important to educate girls to and insisted that her daughter have the same chance to graduate from high school as her sons. It was not a question in my house whether I was going to college after high school. The only question was how I was gonna pay for it.
Without these breaks, these formational pattern changers, I would not be a Unitarian Universalist minister. The educational requirements alone for the training would have been barrier enough, let alone the cost of them…
Come, come whoever you are
We sing and we say these words from the 13th century Sufi Mystic Rumi:
Wander, worshiper, lover of leaving
Though you’ve broken your vows a thousand times
Come, yet again come
Our Unitarian legacy is tolerance, our Universalist legacy is radical salvation for all souls. How then can we reconcile the promise of our faith with the practice of our faith?
It is not faithful to write off a group of people because they do not sound like you, do not think like you, do not have the same life experiences as you. We know this to be true in the marrow of our bones. We know it and so we work on radical hospitality, begin Welcoming Congregation programs, have A Dialogue on Race and Ethnicity. And this is good, faithful work!
Please let us remember, in our stretching, that everyone means everyone. As we discern our internalized superiority and inferiority around race, gender, and sexuality, let us also remember to check our assumptions and oppressions around class and educational privilege.
We are not called to be a faith of like-minded people. We are called to worship and work together as like-hearted people – loving all of creation with compassion and curiosity.
“You need not think alike to love alike.”
Come, come, whoever you are. May you find yourself welcome here.
A Place in the Family
I pretty much only listen to radio in the car, which explains how I stumbled on just a few minutes of a call-in show which featured an evolutionary biologist. I suppose it shouldn’t have been surprising that the question I heard as I was pulling into my driveway went something like this: “Scientists have looked at millions of fossils, but no one has found the fossil that shows the transition from a fish to a lizard, or a chimp to a human. Why should I believe that I’m related to a chimp or a giraffe or sludge at the bottom of the sea when there’s no real evidence?”
I tend to be a little…unsympathetic toward this kind of question. Luckily, I was alone in my car as I shouted back at the caller: “DNA! Have you never heard of a little thing called DNA?” Fortunately, the presenter responded calmly that the caller had brought an excellent question. Then he went on to describe how, based on their scientific knowledge, he and a colleague had predicted where one would find a fossil that showed the transition of species from fish to lizard, and what such a fossil might look like. And then they found it. Where they had predicted (Canada), and with many—but not all—of the characteristics they had expected to find.
The biologist went on to explain how DNA shows us the way in which we are related to all other living beings. “It’s beautiful!” he said. “The chimpanzees are our close cousins and the sea sludge is a distant cousin and the giraffe is somewhere in the middle, but we’re all related.”
And then I got it. The two world views I was hearing about were not simply between someone sophisticated in the uses of the scientific method and someone with less understanding. The caller didn’t want to be related to a chimp or a giraffe or, God forbid, sea sludge. He wanted to be the pinnacle of creation, something utterly different from—and better than—the rest of the living world. To see himself as related to a giraffe would mean being shoved off of the pedestal, removed from his rightful place in the Great Chain of Being. Being related to a chimp would, I imagine, mean losing his relationship with the God who had placed him, as a human, in dominion over the rest of the world.
The biologist, by contrast, couldn’t have been happier to be related to sea sludge. He loved being cousins with the chimp and the giraffe, and his devotion to understanding more and more of the family genealogy was part and parcel with his joy in being a part of the family of things. I don’t know anything about this man’s theology, but as someone who shares his joy in this web of relations, I would imagine that if he believes in God at all, it is a God who is within all beings, in relationship with all beings. He, or at any rate, I, would find the Holy in the whole creative process of evolution, in the unfolding of diversity over time. There would be no worry about losing a relationship with God if we tumbled from the top of the pyramid, because God was never at the top to begin with. Neither were we humans. God was—is—in the connections, in all the crazy ways that we are interrelated with the Family of Life.
I have no idea whether anything shifted in the caller when he heard about the fish/lizard fossil or the linked DNA. How could he process such information, when the price of believing it was so high? But I couldn’t help but wonder whether it felt lonely up there, at the top of the Great Chain, looking up toward God and the angels in the invisible distance, disconnected from the chimps and giraffes and lizards below. Me, I’d rather be down here with the sea sludge, representing just one of the crazy cousins in this massive family gathering we call Planet Earth.
Joyful Epiphany
Sunday, January 6th, marks the celebration of Epiphany – a.k.a. Twelfth Night, Three Kings Day, la Fiesta de Reyes. Epiphany honors many sacred events within Christian traditions – the day the child Jesus was visited by the Magi, the baptism of Jesus, his first miracle of turning water into wine at a wedding .
In New Orleans, however, January 6th is most widely celebrated as the night we transition into a new season – from Holiday to Carnival. [Note: We have four fairly distinct seasons in New Orleans: Holiday, Carnival, Festival, and Hurricane.]
The seasonal changes brought by Epiphany are quite visible. Red, green, and blue lights are exchanged for purple, green, and gold lights. Doors and windows bedecked with Christmas wreaths and menorahs transform into doors decorated with Carnival wreaths, masks, and Mardi Gras beads. And the music changes too – carols are gone, replaced by Mardi Gras tunes.
Epiphany is the first day of King Cake season. It is the night of Phunny Phorty Phellows, hopping onto the St. Charles Avenue streetcars, heralding the start of Carnival. It is the birthday of Joan of Arc, the Maid of Orleans, and a carnival krewe marches in her honor from the Bienville statue (representing the founding of New Orleans) to the Joan of Arc statue at Decatur and St. Phillip Street.
Epiphany is the night we welcome collective joy, in the form of Carnival, back onto center stage in our lives.
Carnival offers us an opportunity to take a break from taking ourselves so seriously, from our expectations about how the world should be, and gives us a chance to engage in the healing joy of communal celebration. The work of transforming ourselves and the world is on-going. And it is through seasonally and repeatedly choosing joy that we can find the energy we need to continually commit to this work.
“I think that the energy to do all those things [to help make the world a better place] comes from choosing joy,” writes the Church of the Larger Fellowship’s Lynn Ungar. “You can inspire people to a certain degree by sheer terror…However, if we’re going to keep those changes going, if we’re going to find new and creative ways to build better lives, then I think we’re going to have to draw on some deep wells of joy.”
Epiphany opens the lid on a deep well of joy for me and my city.
What is your source of joy?
Where do you find your energy to make the world a better place?
For So the Children Come
For each child that’s born
A morning star rises
and sings to the universe
who we are
On November 12th of this year, three congregations co-ordained me, giving me a new name – Reverend Deanna Vandiver. On the morning of December 21st, Katherine Grace was born and I received another name – Aunt De!
Beloveds, that every child born could arrive so loved, so cared for as my beautiful niece, baby Kate… For so the children come into this world, into our lives, and we – we are called to love them enough to begin what Howard Thurman called the work of Christmas: “finding the lost, healing the broken, feeding the hungry, releasing prisoners, rebuilding nations, making peace among brothers [and sisters], making music in the heart.”
There is no such thing as “somebody else’s baby.” They are all our children, our beloved miracles of life to care for, to care about, and to commit to healing a broken world so that they may not suffer unnecessarily. As our nation grieves the death of the slain children in Newtown, CT, we are deeply aware of our accountability for their lives and the lives of all children who are harmed by violence and the devaluation of life.
Unitarian Universalist theology tells us that we are a part of an interconnected web of creation, related to and in relationship with each thread of creation. Our society tells us that we are isolated individuals, worth only what we can produce or inherit, and that violence is a credible response to violence. We tenders of the web of life know that violence increases alienation & fear, hides the connections we have to each other, allows us to become numb to the miracle of life, to the wonders of this universe.
My mother has a calendar of days in her bathroom. On the day my niece was born, the wisdom of the calendar instructed “Give people a piece of your heart, instead of a piece of your mind.” Navigating the dynamics of multiple families, hospital policies, and fear for my baby sister’s health with very little sleep, that nugget of wisdom was salvific for me. Life lived from a place of gratitude and wonder is very different from a life lived from a place of ingratitude, anger, and fear.
We who grieve the beloveds of Sandy Hook Elementary are also called to grieve the 800 “civilian casualties” of our country’s drone strikes in Pakistan in the last four years, for the children who are caught in cross-fire in our urban centers, for every child who has lost a parent in the endless US military actions. We understand that we are not called to stand on the side of love for some children. We are called to stand on the side of love for all children. No matter what we think about their choices, their policies, or their cultures, our hearts are called to honor the inherent worth and dignity of all creation.
Beloveds, each child that’s born is a holy child. You are a miracle. So is your neighbor. As we swim through the ocean of the universe, may we remember this wisdom born of a child called Jesus. Love your neighbor as yourself – and beloveds, love yourself – because if you cannot have compassion for the spark of creation that is your being, you will be able to deny compassion to other sparks of creation.
Give yourself and your neighbor a piece of your heart instead of a piece of your mind. See how quickly this begins the work of Christmas…
For so the children come, and so they have been coming for thousands of years…may each child born find peace and love in our hearts and good will toward all of creation as we commit to doing the work of Christmas.
For each child that’s born
A morning star rises
and sings to the universe
who we are
“Guns Don’t Kill People”
OK, so what if we accepted that “guns don’t kill people, people do”? Just for the record, I don’t happen to accept that premise, since guns kill people a whole lot more efficiently than, say, knives or fists, but never mind. Let’s just take it as a starting place.
Isn’t it just possible that our culture of guns encourages people to kill people? Mightn’t the fact that it is legal in many states to carry concealed weapons to the grocery store or to church create an expectation that we NEED guns wherever we go? Might it be possible that memes like the picture going around Facebook of a gun holstered under a steering wheel as an anti-carjacking device teach us that the solution to being hurt or scared or offended or threatened is respond with lethal force?
Perhaps people do feel more secure carrying guns about, but it is a security based on the assumption that the solution to fear of violence is to escalate the violence. Maybe the guns themselves aren’t the root of the problem. Maybe the guns are the effect of an assumption that the way to feel safe is to become more dangerous ourselves. Maybe the ever more rampant violence is bred by a culture that says that if you have been offended, if you are hurting, then the solution is to make those who offended you pay.
What if we didn’t have the guns to back us up in that belief? What if we all had to admit that there are situations in which we are powerless or terrified or ill-treated, and there is, ultimately, nothing we can do about it? What if we had to accept that life is dangerous in more ways than we can count, and that pain and, ultimately, death is inevitable? Might we then come to a little more compassion for our fellow human beings who all share this lot in life? Might we learn to address our pain in ways that are more constructive—or at least less damaging to those around us? Might we try to find solutions to some of the systemic problems that drive people toward desperation? Might we, just as a “for instance,” learn to teach our young men that striking back is not an available option, let alone one that our culture admires?
Isn’t it time that churches started taking seriously Jesus’ admonition to turn the other cheek, and consider what that might mean for our society? God knows it’s time for some leadership to come from somewhere.
What God Intends
Let’s be fair, here. I’m sure that Richard Mourdock did not in any way mean to defend rape when he said that he thinks that God intends for babies to be born who are conceived through rape. I would hope that no one could believe in a God who intends for women to be raped. But I’m sure there are brave women who have borne their rapist’s baby, whether that rapist is a husband, boyfriend or stranger, and who regard their child as something precious that managed to grow from a terrible beginning. Such is the amazing resilience that can come to the human heart, and wouldn’t God be present in that beautiful redemption?
But let’s get real here for a moment. One could certainly imagine a God who could redeem even something as terrible as rape through the love of an innocent child. But when did it become the government’s job to determine on God’s behalf that this is the necessary outcome? For every woman who has chosen to keep and love a child conceived through rape there are probably many more who choose a morning after pill or abortion to end a pregnancy that they never wanted, and which would be an intolerable life-long symbol of a great violation. Why would you assume that God is not in that decision as well? Why wouldn’t God be there at the side of a woman as she struggles to reclaim her life and her strength and her ability to move forward in the world? Is God not in that woman’s choice to restore her own integrity and wholeness as she understands it?
I won’t presume to speak for God, but I will tell you what I think. When a woman is raped, God’s body is torn as her body is torn. When a fetus is aborted, some piece of God’s potential is lost. But God’s potential is infinite, and a woman reclaiming her life is no less a part of God’s potential. Indeed, every moment when every person chooses life, whatever that might mean to that person at the time, is a part of the potential of God unfolding.
It isn’t the job of politicians to decide which bits of potential God finds most precious. It is the job of each us, day by day and minute by minute, to decide what will constitute life more abundant for ourselves and the world we inhabit, and to act as the body of God in living out that choice. The role of the government is to support those decisions or get out of the way.
All In This Together
Vietnamese Zen master Thich Nhat Hanh teaches about something he calls interbeing. “If you are a poet,” he writes about a sheet of paper, “you will see clearly that there is a cloud floating in this sheet of paper. Without a cloud, there will be no rain; without rain, the trees cannot grow; and without trees, we cannot make paper.” In his worldview, the clouds, the rain, the trees, the paper, and the sunshine all are the same thing, and, in fact, are the same as all things.
As a former scientist, I know this to be true. All that we see today, everything that exists in our Universe, everything that ever has existed, and everything that ever will exist all trace their substance–their matter and their energy–to a single cosmic event, a single “big bang.” When I breathe out, I exhale carbon dioxide that is taken up by plants and turned into sugars. When I inhale, I take up oxygen given off by the grass and flowers, I breathe in moisture that once evaporated from a far-away ocean.
All that we know, all that we see, all that we experience, is of the same stuff. It is all interrelated. It is all connected.
In my Unitarian Universalist faith tradition, we speak of “the interdependent web of all existence of which we are a part.” Usually, this phrase is used to refer to the natural world around us. Respect for this web leads us to environmental consciousness and an Earth-centered spirituality. I think we stop too soon in understanding the extent to which humanity is part of that interdependent web.
American society has long been centered on the individual. “Rugged individualism” is part of our national lore, in which people can “pull themselves up by their bootstraps” and make it on their own. As a nation, we venerate self-reliance and eschew any mention of collective action or collective responsibility. This leads us to be disdainful of people who don’t have enough, as if it is their fault entirely. This leads us to idolize those who have a lot, as if they earned their wealth through some great moral enterprise.
Individualism, however, is a myth. None of us can make it on our own. None of us. If you need proof, just imagine a baby dropped in a field somewhere; that human beings begin life completely dependent on others should give us a clue about the rest of our lives as well. We need one another–for survival, for inspiration, for challenge, for perspective. I need you, and you need me.
My faith teaches me that what happens to you is directly related to what happens to me, and vice-versa. You and I are inextricably bound together in what the Rev. Dr. Martin Luther King, Jr., called “a single garment of destiny.”
I am, therefore, called to be concerned about what happens to you. I am called to be concerned about what happens to each of my human siblings, and each of my non-human ones as well. Put plainly, your fate and your plight are my business.
I wish that our national story taught of interdependence rather than independence. I wish that instead of debating how we might enrich and ennoble a privileged few we would turn the national debate to how we might uplift each and every person in our midst.
I realize that such a wish comes with a very partisan slant these days, and for that I am truly sorry. Americans of all political stripes believe in a society in which all people can be successful–it just seems more and more that we differ on how that success comes about. I believe it comes about when we realize we’re all in this together.
Run for Your Life!
I have always been fairly athletic, and I enjoy playing a good game that gets my blood pumping. But I loathe exercise. I’ll run all day long if I’m on a court or a playing field, but ask me to run to get or stay in shape and I’ll kindly decline. I’ve tried several times in my life to become a runner, hoping to experience that “runner’s high” that I’ve heard so much about. In fact, when the running craze first hit the East Coast in the early ’70’s, I was among the first to buy a pair of bright blue Nike’s with the yellow swoosh on the side and take to the roads. I lasted about three weeks before pain and boredom overcame me. Two to three weeks seemed to be my limit every time I tried to get on the running bandwagon.
Then early this summer my daughter called and told me she had started the “Couch to 5k” program, and that I should try it too. I was skeptical, but she was persistent. “It’ll be fun,” she said. “Right,” I replied. “Like pulling fingernails is fun.” Eventually, she wore me down and I decided I’d give it a try. “C25k” (as we in the know call it) is an interval training program that starts off with lots of walking and a little running. By the end of nine weeks, you’re not walking at all, and you’re running the full 3+ miles.
I’m proud to say that I have stuck with the program and am now a “C25k” graduate, and that I’ve kept up my running since completing the program. My daughter and I have started looking for a 5K race we can enter together to celebrate our accomplishment.
But the truth is that I still find running really boring. I run a 3 mile loop around town that keeps me mostly on residential streets and a couple of busier roads. I was told that running on pavement is easier on your joints and muscles than running on the concrete sidewalks. So, when it’s not too narrow or busy, I opt to run in the road (always facing oncoming traffic as I was taught in grade school). I watch the oncoming cars carefully, to be sure that they see me and keep a safe distance. When a car gives me a wide berth, I usually give a little wave to acknowledge the driver’s awareness and kindness.
Lately, I’ve developed this little interchange between drivers and me into a kind of spiritual practice. For the past several runs, I’ve begun to say a small prayer or blessing for each passing motorist. As I wave, I say “May you know peace” or “Know that you’re loved.” I wish health, happiness, peace, love, passion, success, and joy to the occupants of the cars that pass me by. For those drivers who either aren’t watching or don’t care to give me some space, I pray for their attentiveness, their alertness, and their foresight as I hop up onto the curb.
In offering these small blessings to strangers who pass me by, I find that I, too, am blessed. As I pray for these things for others, I am reminded of the joy, peace, love, passion and successes I find in my own life. I experience the blessings of good health, of the air that I breathe in, of the incredible machine my body is. I notice the gifts of the sky, the trees, the wind and the sun.
May you know peace today. May you know that you are loved. May you feel joy. And may you find, in some small way, the opportunity to wish that for others as you go about your day.
Love,
Peter
