“To lose a brother is to lose someone with whom you can share the experience of growing old, who is supposed to bring you a sister-in-law and nieces and nephews, creatures who people the tree of your life and give it new branches. To lose your father is to lose the one whose guidance and help you seek, who supports you like a tree trunk supports its branches. To lose your mother, well, that is like losing the sun above you. It is like losing--I'm sorry, I would rather not go on.”

Impatience is a form of unbelief. It's what we begin to feel when we start to doubt the wisdom of God's timing or the goodness of God's guidance. It springs up in our hearts when our plan is interrupted or shattered. It may be prompted by a long wait in a checkout line or a sudden blow that knocks out half our dreams. The opposite of impatience is not a glib denial of loss. It's a deepening, ripening, peaceful willingness to wait for God in the unplanned place of obedience, and to walk with God at the unplanned pace of obedience - to wait in his place, and go at his pace.

I was a watchful boy being raised by a father I didn’t admire. In a desperate way, I needed the guidance of someone who could show me another way of becoming a man. It was sometime during the year when I decided I would become the kind of man that Bill Dufford was born to be. I wanted to be the type of man that a whole town could respect and honor and fall in love with—the way Beaufort did when Bill Dufford came to town to teach and shape and turn its children into the best citizens they could be.

Reading is merely a surrogate for thinking for yourself; it means letting someone else direct your thoughts. Many books, moreover, serve merely to show how many ways there are of being wrong, and how far astray you yourself would go if you followed their guidance. You should read only when your own thoughts dry up, which will of course happen frequently enough even to the best heads; but to banish your own thoughts so as to take up a book is a sin against the holy ghost; it is like deserting untrammeled nature to look at a herbarium or engravings of landscapes.

There is such a tremendous need for spiritual guidance for those who are facing death, as a patient or with a loved one. Emotions and grief flood everyone involved. There are so many unknown factors. Many times doctors can predict what may happen physically, but no one can truthfully answer the big questions for us, questions like, What is dying like? Will it hurt? What is going to happen to me after I die? Is God going to be there waiting for me? Is God going to be angry at how I lived my life? These questions and fears clearly need to be addressed spiritually and not brushed aside.

Interpreters package and then sell, rent, or impose upon us artificially flavored illusions of truth, salvation, enlightenment, and happiness that are built upon their goals. That twisted information and those errant goals and are often very different from those of the original teachers that these interpreters are borrowing moral authority from. Following our own inner guidance would yield better results than following the village idiot. Neither Buddha nor Jesus was waiting for a Buddha or a Jesus to come solve their personal problems or those of humanity. The key to whatever we need is within us. The job of uncovering it is ours to do.

The dialectic case of the 'things we do', the 'things we have done' and the 'things we are going to do' has been haunting present and earlier generations. For ages people have been confronted with the soul-searching question how should I interpret the past and how do I move forward. Linguistic sayings, which were inherited from century to century, gave us a good deal of remarkable advice and moral guidance in this field : " Do what is right and let come what come may ", " Do well and fear not ", " Do well and dread no shame ".Erik Pevernagie, Never looking back again

...We find that the more a cultivated reason applies itself with deliberate purpose to the enjoyment of life and happiness, so much the more does the man fail of true satisfaction... even from the sciences... they find that they have, in fact, only brought more trouble on their shoulders rather than gained in happiness; and they end by envying rather than despising the more common stamp of men who keep closer to the guidance of mere instinct, and do not allow their reason much influence on their conduct... [T]here lies at the root of these judgments the idea that our existence has a different and far nobler end, for which, and not for happiness, reason is properly intended...

Western societies want men to be upstanding, proactive citizens who take responsibility for themselves, who work with others to improve their communities and nation as a whole. The irony is that society is not giving the support, guidance, means, or places for these young men even to be motivated or interested in aspiring to these goals. In fact, society - from politics to the media to the classroom to our very own families - is a major contributor to this demise because it is inhibiting young men's intellectual, creative, and social abilities right from the start. And the irony is only compounded by the fact that men play such a powerful part in society, which means they are effectively denying their younger counterparts the opportunity to thrive.

For many of us prayer means nothing more than speaking with God. And since it usually seems to be a quite one-sided affair, prayer simply means talking to God. This idea is enough to create great frustrations. If I present a problem, I expect a solution; if I formulate a question, I expect an answer; if I ask for guidance, I expect a response. And when it seems, increasingly, that I am talking into the dark, it is not so strange that I soon begin to suspect that my dialogue with God is in fact a monologue. Then I may begin to ask myself: To whom am I really speaking, God or myself?