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Ezra Taft Benson shared "Humility does not mean weakness. It does not mean timidity. It does not mean fear. A man can be humble and fearless. A man can be humble and courageous." I also love this anonymous quote that states: "Humility is not thinking less of yourself, but thinking about yourself less". Humility is selfless not selfish. In fact I believe that humility is being authentic without any pretence or arrogance. It is really about being true to yourself and knowing your limitations, from the inside out.

The easiest way to love yourself is to treat yourself like your own BFF. It might seem like it's easier to love others than to love yourself, but it's tough to build healthy relationships if you don't love yourself first. Quite simply, this means you recognize your own self-worth and live your own life as honestly as you can.[1]XExpert SourceKamal Ravikant

Author, Love Yourself Like Your Life Depends On ItExpert Interview. 2 December 2019. Read on to learn some strategies you can start today so you can embark on a journey of loving yourself.

This article is based on an interview with our bestselling author, podcast host and speaker, Kamal Ravikant. Check out the full interview here.

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In solitude and silence, by listening to the word of God, participating in divine worship, personal asceticism, prayer, mortification and the communion of fraternal love, they direct the whole of their lives and all their activities to the contemplation of God. In this way they offer the ecclesial community a singular testimony of the Church's love for her Lord, and they contribute, with hidden apostolic fruitfulness, to the growth of the People of God.hus there is good reason to hope that the different forms of contemplative life will experience continued growth in the younger Churches as an evident sign that the Gospel has taken firm root, especially in those areas of the world where other religions predominate. This will make it possible to bear witness to the vitality of the traditions of Christian asceticism and mysticism and will contribute to interreligious dialogue.

All these people, by practising evangelical discipleship, commit themselves to fulfilling the Lord's "new commandment", to love one another as he has loved us (cf. Jn 13:34). Love led Christ to the gift of self, even to the supreme sacrifice of the Cross. So too, among his disciples, there can be no true unity without that unconditional mutual love which demands a readiness to serve others generously, a willingness to welcome them as they are, without "judging" them (cf. Mt 7:1-2), and an ability to forgive up to "seventy times seven" (Mt 18:22). Consecrated persons, who become "of one heart and soul" (Acts 4:32) through the love poured into their hearts by the Holy Spirit (cf. Rom 5:5), experience an interior call to share everything in common: material goods and spiritual experiences, talents and inspirations, apostolic ideals and charitable service: "In community life, the power of the Holy Spirit at work in one individual passes at the same time to all. Here not only does each enjoy his own gift, but makes it abound by sharing it with others; and each one enjoys the fruits of the other's gift as if they were his own".n community life, then, it should in some way be evident that, more than an instrument for carrying out a specific mission, fraternal communion is a God-enlightened space in which to experience the hidden presence of the Risen Lord (cf. Mt 18:20).This comes about through the mutual love of all the members of the community, a love nourished by the word and by the Eucharist, purified in the Sacrament of Reconciliation, and sustained by prayer for unity, the special gift of the Spirit to those who obediently listen to the Gospel. It is the Spirit himself who leads the soul to the experience of communion with the Father and with his Son Jesus Christ (cf. 1 Jn 1:3), a communion which is the source of fraternal life. It is the Spirit who guides communities of the consecrated life in carrying out their mission of service to the Church and to all humanity, in accordance with their original inspiration.In this perspective, special importance attaches to Chapters (or similar meetings), whether particular or general, at which Institutes are called to elect Superiors according to the norms set out in their Constitutions, and to discern, in the light of the Spirit, the best ways to preserve and adapt their charism and their spiritual patrimony to changing historical and cultural situations.

45. The fraternal life plays a fundamental role in the spiritual journey of consecrated persons, both for their constant renewal and for the full accomplishment of their mission in the world. This is evident from the theological motivations which sustain it, and is amply confirmed by experience. I therefore exhort consecrated men and women to commit themselves to strengthening their fraternal life, following the example of the first Christians in Jerusalem who were assiduous in accepting the teaching of the Apostles, in common prayer, in celebrating the Eucharist, and in sharing whatever goods of nature and grace they had (cf. Acts 2: 42-47). Above all I call upon men and women religious and members of Societies of Apostolic Life to show generous mutual love, expressing it in ways which are in keeping with the nature of each Institute, so that every community will be revealed as a luminous sign of the new Jerusalem, "the dwelling of God with men" (Rev 21:3).

This difficult situation puts consecrated persons to the test. Sometimes they ask themselves: Have we perhaps lost the capacity to attract new vocations? They must have confidence in the Lord Jesus, who continues to call men and women to follow him. They must entrust themselves to the Holy Spirit, who inspires and bestows the charisms of the consecrated life. Therefore, while we rejoice in the action of the Spirit, who rejuvenates the Bride of Christ by enabling the consecrated life to flourish in many nations, we must also pray unceasingly to the Lord of the harvest, that he will send workers to his Church in order to meet the needs of the new evangelization (cf. Mt 9:37-38). Besides promoting prayer for vocations, it is essential to act, by means of explicit presentation and appropriate catechesis, with a view to encouraging in those called to the consecrated life that free, willing and generous response which carries into effect the grace of vocation.The invitation of Jesus, "Come and see" (Jn 1:39), is the golden rule of pastoral work for promoting vocations, even today. Following the example of founders and foundresses, this work aims at presenting the attraction of the person of the Lord Jesus and the beauty of the total gift of self for the sake of the Gospel. A primary responsibility of all consecrated men and women is therefore to propose with courage, by word and example, the ideal of the following of Christ, and then to support the response to the Spirit's action in the heart of those who are called.After the enthusiasm of the first meeting with Christ, there comes the constant struggle of everyday life, a struggle which turns a vocation into a tale of friendship with the Lord. In view of this, the pastoral work of promoting vocations should make use of suitable help, such as spiritual direction, in order to nourish that personal response of love of the Lord which is the necessary condition for becoming disciples and apostles of his Kingdom. Moreover, if the flourishing of vocations evident in some parts of the world justifies optimism and hope, the lack of them in other areas must not lead either to discouragement or to the temptation to practise lax and unwise recruitment. The task of promoting vocations should increasingly express a joint commitment of the whole Church.It calls for the active collaboration of pastors, religious, families and teachers, as required in something which forms an integral part of the overall pastoral plan of every particular Church. In every Diocese there should be this common endeavour, which coordinates and promotes the efforts of everyone, not jeopardizing, but rather supporting, the vocational activity of each Institute.he effective cooperation of the whole People of God, with the support of Providence, cannot but give rise to an abundance of divine gifts. Christian solidarity should abound in meeting the needs of vocational formation in countries which are economically poorer. The recruitment of vocations in these countries should be carried out by the various Institutes in full accord with the Churches of the region, and on the basis of an active and long-term involvement in their pastoral life.The most authentic way to support the Spirit's action is for Institutes to invest their best resources generously in vocational work, especially by their serious involvement in working with youth.

In the washing of feet Jesus reveals the depth of God's love for humanity: in Jesus, God places himself at the service of human beings! At the same time, he reveals the meaning of the Christian life and, even more, of the consecrated life, which is a life of self-giving love, of practical and generous service. In its commitment to following the Son of Man, who "came not to be served but to serve" (Mt 20:28), the consecrated life, at least in the best periods of its long history, has been characterized by this "washing of feet", that is, by service directed in particular to the poorest and neediest. If, on the one hand, the consecrated life contemplates the sublime mystery of the Word in the bosom of the Father (cf. Jn 1:1), on the other hand it follows the Word who became flesh (cf. Jn 1:14), lowering himself, humbling himself in order to serve others. Even today, those who follow Christ on the path of the evangelical counsels intend to go where Christ went and to do what he did.He continually calls new disciples to himself, both men and women, to communicate to them, by an outpouring of the Spirit (cf. Rom 5:5), the divine agape, his way of loving, and to urge them thus to serve others in the humble gift of themselves, far from all self-interest. Peter, overcome by the light of the Transfiguration, exclaims: "Lord, it is well that we are here" (Mt 17:4), but he is invited to return to the byways of the world in order to continue serving the Kingdom of God: "Come down, Peter! You wanted to rest up on the mountain: come down. Preach the word of God, be insistent both when it is timely and when it is not; reprove, exhort, give encouragement using all your forbearance and ability to teach. Work, spend yourself, accept even sufferings and torments, in order that, through the brightness and beauty of good works, you may possess in charity what is symbolized in the Lord's white garments".The fact that consecrated persons fix their gaze on the Lord's countenance does not diminish their commitment on behalf of humanity; on the contrary, it strengthens this commitment, enabling it to have an impact on history, in order to free history from all that disfigures it.The quest for divine beauty impels consecrated persons to care for the deformed image of God on the faces of their brothers and sisters, faces disfigured by hunger, faces disillusioned by political promises, faces humiliated by seeing their culture despised, faces frightened by constant and indiscriminate violence, the anguished faces of minors, the hurt and humiliated faces of women, the tired faces of migrants who are not given a warm welcome, the faces of the elderly who are without even the minimum conditions for a dignified life.The consecrated life thus shows, with the eloquence of works, that divine charity is the foundation and stimulus of freely-given and active love. Saint Vincent de Paul was deeply convinced of this when he explained to the Daughters of Charity this programme of life: "The spirit of the Society consists in giving yourselves to God in order to love our Lord and to serve him in the person of the materially and spiritually poor, in their houses and elsewhere, in order to teach poor young girls, children, in general anybody whom Divine Providence sends you".oday, among the possible works of charity, certainly the one which in a special way shows the world this love "to the end" is the fervent proclamation of Jesus Christ to those who do not yet know him, to those who have forgotten him, and to the poor in a preferential way. ff782bc1db