Your Body, YourTemple (written by Benjamin Ka-han McAvoy).
This miraculous body, given to us at birth, requires proper rest, nutritious food, good hygiene, and adequate exercise not only to support our physical health, but also to regulate our vital energies. This sets the best possible bodily stage for spiritual practice. Bodily vigor can translate to an active, energetic approach to the inner life. Furthermore, responsible treatment of our own body forms a crucial part of a responsible attitude toward life as a whole. Responsibility stands as one of the highest spiritual qualities and begins with our own body. To help maximize our spiritual possibilities, we can work to maximize our physical vitality.
Like everything else in human life, care of the body can suffer many aberrations. Hypochondria, fastidiousness, squeamishness, timidity, vanity, lust, gluttony and laziness suggest the wide range of excessive or obsessive attitudes we can have toward our body. These and others arise from self-centered, egoistic views of life. Given its remarkable resilience, we need not fear using our body, making demands of it. Given the fact of our body, we need to accept it as is, adapting to rather than dwelling on its inevitable shortcomings. The fact of our body also argues against taking the false credit of vanity, or being overly concerned about adorning it. A slovenly appearance, though, shows lack of respect for oneself and others.
Illness presents an opportunity to reassess our situation, our goals, our choices. Any illness can serve as a small reminder of our inevitable death, and as such, can stimulate consideration of the legacy we are creating, of the kind of person we are, of the life we are living, of appropriate use of our talents and disposition. Illness can also teach us acceptance and patience. Sometimes in illness, the depletion of our energies weakens our egoism and allows our more essential nature to shine through. An acquaintance, in the process of dying from brain cancer, gradually underwent a remarkable transformation and became a source of love for all around. Even lesser, non-fatal illnesses, can open our being and our heart.
As our body ages, slowly, slowly, its powers wane. New aches, pains, limitations and challenges enter our life, tempting us to dwell on the decline rather than on continued living in the wisdom, dignity, and warmth of heart that aging can bring.
The body offers a fertile arena for inner work. At all ages, instinctive intuition of what our body really needs challenges our perceptions and fixed opinions. Awareness of physical sensations, posture, gestures, facial expressions, tone of voice, movement, breathing, eating, and all our myriad physical activities grounds us in the present moment, reveals truths about ourselves, and provides a necessary platform for deeper spirituality. A proper object for our love and respect, a cared-for body repays us with well-being, energy, and a home for building our soul.
Hope this helps, please share as much information as you can.
With Love Light and Blessings to you all
Benjamin
Saturday, May 8, 2010
Friday, May 7, 2010
In honor of mother's day.
I'm so invisible.
It all began to make sense, the blank stares, the lack of response, the way one of the kids will walk into the room while I'm on the phone and ask to be taken to the store. Inside I'm thinking, 'Can't you see I'm on the phone?' Obviously not. No one can see if I'm on the phone, or cooking, or sweeping the floor, or even standing on my head in the corner, because no one can see me at all. I am only conjured up when someone wants or needs something.
I'm so invisible.
Some days I am only a pair of hands, nothing more: Can you fix this? Can you tie this? Can you open this? Some days I'm not a pair of hands - I'm not even a human being, just a vapor. I'm a clock to ask, 'What time is it?' I'm a satellite guide to answer, 'What number is the Disney Channel or Cartoon Network? I'm a car to order, take me here or pick me up, 'Right around 5:30, please.'
I was certain that these were the hands that once held books and the eyes that studied history and the mind that graduated - but now they had disappeared into the peanut butter and jelly, never to be seen again.
She's going ... she's going .... she's gone!
One night, a group of us were having dinner, celebrating the return of a friend who had been away. Janice had just gotten back from a fabulous trip, and she was going on and on about the hotel she stayed in. I was sitting there, looking around at the others all put together so well. It was hard not to compare and feel sorry for myself as I looked down at my out-of-style dress; it was the only thing I could find that was clean. My unwashed hair was pulled up in a banana clip and I was afraid I could actually smell peanut butter in it. I was feeling pretty pathetic, when Janice turned to me with a beautifully wrapped package, and said, 'I brought you this.'
It was a book on the great cathedrals of Europe. I wasn't exactly sure why she'd given it to me until I read her inscription: 'With admiration for the greatness of what you are building when no one sees.' Wow! That was just so nice. In the days ahead I would read - no, devour - the book. And I would discover what would become for me, four life-changing truths, after which I could pattern my work:
* No one can say who built the great cathedrals - we have no record of their names.
* These builders gave their whole lives for a work they would never see finished.
* They made great sacrifices and expected no credit.
* The passion of their building was fueled by their faith that the eyes of God saw everything.
A legendary story in the book told of a rich man who came to visit the cathedral while it was being built, and he saw a workman carving a tiny bird on the inside of a beam. He was puzzled and asked the man, 'Why are you spending so much time carving that bird into a beam that will be covered by the roof? No one will ever see it.' And the workman replied, 'Because God sees.'
I closed the book, feeling the missing piece fall into place. It was almost as if I heard God whispering to me, 'I see you. I see the sacrifices you make everyday, even when no one around you does. No act of kindness you've done, no sequin you've sewn on, no cupcake you've baked, is too small for me to notice and smile over. You are building a great cathedral, but you can't see right now what it will become.'
At times, my invisibility feels like an affliction. But it is not a disease that is erasing my life. It is the cure for the disease of my own self-centeredness. It is the antidote to my strong, stubborn pride. When I really think about it, I don't want my son to tell the friend he's bringing home from college for the Holidays, 'My mom gets up at 4 in the morning and bakes homemade pies, and then she hand bastes a turkey for hours and presses all the linens for the table.' That would mean I'd built a shrine or a monument to myself. I just want him to want to come home. And then, if there is anything more to say to his friend, to add, 'You're gonna love it there.'
As mothers, we are building great cathedrals. We can not see if we're doing it right. And one day, it is very possible that the world will marvel, not only at what we have built, but at the beauty that has been added to the world by the sacrifices of invisible women. Happy mothers day! You are appreciated!
author unknown (REPOST - originally posted 5/9/09 - 12:28PM)
Dimensions of Balance in Spiritual Practice.
Dimensions of Balance in Spiritual Practice was sent to me by my friend and fellow lightworker/healer, Benjamin Ka-han McAvoy. Enjoy.
The many facets of our humanity call for balance. In growing up, we need a balanced education and a balance of discipline and love. For physical health we need a balanced diet as well as a balance between activity and repose. For mental health we need a balance between work, leisure, and family. So too, we need a holistic approach toward our inner work for spiritual development.
As complex beings with complex demands placed upon us, for most of us no single method of spiritual practice will prove adequate. An understanding of the variety of methods and their place in the spiritual path serves us well in discovering and filling the gaps in our inner work. Through actual practice we grow familiar with the relationships among the methods and their effect on our being. We acquire a taste for how to balance our inner life. Toward this, we now examine four dimensions of balance in spiritual practice: context, mode, vehicle, and style. Though handed down from ancient times, these were powerfully posed by G.I. Gurdjieff in the twentieth century. An understanding of these dimensions helps guide our steps in the unknown territory of the spirit.
Context
The first dimension of balance concerns the three possible contexts of practice: ourselves, our family and society, and the Ultimate. If we direct our spiritual life only toward ourselves, we risk growing self-absorbed and losing sight of the greater purpose. If our practice centers solely on serving others, we risk losing ourselves, losing the energy and peace of mind we need to serve well. If our practice focuses exclusively on the Divine, we risk losing our footing on this wonderful Earth, losing our ability to relate well. All three together, however, forge a remarkably potent combination. In our spiritual droughts, when we lose contact with one, another will provide a way to reinvigorate the first. Working in all three contexts, we discover a sense of completeness and integrity.
Mode
The second dimension of balance addresses the active, open, and harmonic modes of practice. The great traditions inform us that reality has a threefold nature. The ancient Indian Vedas, for example, instruct us about the three basic elements, the three gunas: rajas, tamas, and sattva. Christianity offers the image of the Holy Trinity of the Father, the Son, and the Holy Ghost. The Kabbalistic Tree of Life arranges its ten sephirot in three columns and with triadic connections. All these reflect the fact that threefoldness enters the whole of reality, including our inner work, through will.
The active mode of will displays an affirming, directed, outward flowing, effortful quality. The open mode embraces an allowing, accepting, receiving, inward flowing, non-directed, surrendering quality. This second mode can also manifest as passivity, inertia, laziness, and resistance. The harmonic mode brings a creative freedom, a catalyst enabling the other two modes to cooperate in a quite natural, balanced, unforced way. We see this harmonic mode in sports when an athlete is “in the zone,” in effortlessly perfect action. In the spiritual path, we seek to be open to the higher while active toward the more external, in a harmonious, wise, loving, and productive way of life, with will flowing through us from the higher to the lower.
Balance is essential among these three modes, especially as they characterize our spiritual practices. If we always pursue an active practice, we shall have little peace and stillness, and our activity will be confined to the lower rungs of Jacob’s ladder. If openness constitutes our sole choice in modes of practice, we will not gain the strength required to create a viable vessel for our soul. If we only seek harmony, we will fail because that bird cannot fly without the two wings of active and open practices. Working with all three modes, their interaction enlivens us, inspiring and enabling us to reach new and unexpected depths in our spiritual life.
Vehicle
The third dimension of balance operates among the four vehicles of our body, heart, mind, and spirit or I. Here, vehicle means the mechanism through which will acts in us. Our body has the ability to move, to act, and to maintain itself in the material world. In our heart vehicle we have the full range of emotions, which broker our contact with worlds outside and in. In our mind, we have the ability to think, visualize, plan, imagine, daydream, remember, and understand. Most of us tend toward unbalance in terms of these three vehicles. We might live primarily in our thoughts, or in our feelings, or in our physical abilities and appetites. Balanced spiritual work includes developing our neglected vehicles.
Our spirit typically remains hidden. Thus, our practice aims, in part, at reconnecting our daily life with our true spirit, our own “I am,” which alone has the power to unify our body, heart, and mind.
Style
When we think of spiritual practice, we usually think of a formal style of practice: meditation, ritual or communal prayer, chanting, and the like. Such formal practices, repeated at regular intervals, constitute the foundation of the spiritual path. These practices collect and transform energies, exercise our will, and let us delve deeper than would be possible in more ordinary circumstances.
But a completely different genre of spiritual practices stands equal in importance to the formal style: continuous practice sustained throughout our ordinary day. Instead of getting up from meditation or prayer and leaving our spiritual work behind until the next day, we continue to practice awareness of bodily sensation, presence or prayer as much as possible all day long, even as we go about our normal daily activities. The practice that we continue while engaged in our day may not be as deep or as strong as formal practice, but it does enjoy the distinct advantage of having more time available for it. The cumulative effect of continuous practice can be even greater than that of formal practice. If you sustain and renew your inner work at frequent intervals, by the end of the day you may find yourself in a deeply centered and spiritually refined state. Furthermore, change of being means change of our usual state. The more continuously we practice, the more we raise our usual state, and the closer we come to permanent change of being.
Formal and continuous practice support and complement each other. Meditation and prayer can provide the surplus, high quality energy we need to practice more continuously. Work at presence throughout the day strengthens and purifies our will, consolidates our gains from formal practice, and deepens our meditation and prayer.
But formal and continuous do not exhaust the categories of practice. If we look at the continuum from inner to outer, we see that formal practice belongs primarily to the inner whereas continuous practice falls between inner and outer. In the fully outer realm of external manifestations of spirituality we enter the way of right action in the world, the way of responsibility and kindness, creativity and service. These constitute a third major form of spirituality, of equal standing to formal and continuous practice, supporting and complementing both. Our ability to be kind, responsible, or creative grows as our being and will transform. Formal and continuous practice together lead to that transformation. The potential of our own right action in the world, however, gives us a strong reason to pursue formal and continuous spiritual practice. If we wish to serve well, we need to develop our being and purify our will. The way of right action puts the results of our inner work to good use.
Between the styles of formal, continuous and manifested practice, we seek an appropriate balance, attuned to our own propensities and possibilities. Love and light to all.
The many facets of our humanity call for balance. In growing up, we need a balanced education and a balance of discipline and love. For physical health we need a balanced diet as well as a balance between activity and repose. For mental health we need a balance between work, leisure, and family. So too, we need a holistic approach toward our inner work for spiritual development.
As complex beings with complex demands placed upon us, for most of us no single method of spiritual practice will prove adequate. An understanding of the variety of methods and their place in the spiritual path serves us well in discovering and filling the gaps in our inner work. Through actual practice we grow familiar with the relationships among the methods and their effect on our being. We acquire a taste for how to balance our inner life. Toward this, we now examine four dimensions of balance in spiritual practice: context, mode, vehicle, and style. Though handed down from ancient times, these were powerfully posed by G.I. Gurdjieff in the twentieth century. An understanding of these dimensions helps guide our steps in the unknown territory of the spirit.
Context
The first dimension of balance concerns the three possible contexts of practice: ourselves, our family and society, and the Ultimate. If we direct our spiritual life only toward ourselves, we risk growing self-absorbed and losing sight of the greater purpose. If our practice centers solely on serving others, we risk losing ourselves, losing the energy and peace of mind we need to serve well. If our practice focuses exclusively on the Divine, we risk losing our footing on this wonderful Earth, losing our ability to relate well. All three together, however, forge a remarkably potent combination. In our spiritual droughts, when we lose contact with one, another will provide a way to reinvigorate the first. Working in all three contexts, we discover a sense of completeness and integrity.
Mode
The second dimension of balance addresses the active, open, and harmonic modes of practice. The great traditions inform us that reality has a threefold nature. The ancient Indian Vedas, for example, instruct us about the three basic elements, the three gunas: rajas, tamas, and sattva. Christianity offers the image of the Holy Trinity of the Father, the Son, and the Holy Ghost. The Kabbalistic Tree of Life arranges its ten sephirot in three columns and with triadic connections. All these reflect the fact that threefoldness enters the whole of reality, including our inner work, through will.
The active mode of will displays an affirming, directed, outward flowing, effortful quality. The open mode embraces an allowing, accepting, receiving, inward flowing, non-directed, surrendering quality. This second mode can also manifest as passivity, inertia, laziness, and resistance. The harmonic mode brings a creative freedom, a catalyst enabling the other two modes to cooperate in a quite natural, balanced, unforced way. We see this harmonic mode in sports when an athlete is “in the zone,” in effortlessly perfect action. In the spiritual path, we seek to be open to the higher while active toward the more external, in a harmonious, wise, loving, and productive way of life, with will flowing through us from the higher to the lower.
Balance is essential among these three modes, especially as they characterize our spiritual practices. If we always pursue an active practice, we shall have little peace and stillness, and our activity will be confined to the lower rungs of Jacob’s ladder. If openness constitutes our sole choice in modes of practice, we will not gain the strength required to create a viable vessel for our soul. If we only seek harmony, we will fail because that bird cannot fly without the two wings of active and open practices. Working with all three modes, their interaction enlivens us, inspiring and enabling us to reach new and unexpected depths in our spiritual life.
Vehicle
The third dimension of balance operates among the four vehicles of our body, heart, mind, and spirit or I. Here, vehicle means the mechanism through which will acts in us. Our body has the ability to move, to act, and to maintain itself in the material world. In our heart vehicle we have the full range of emotions, which broker our contact with worlds outside and in. In our mind, we have the ability to think, visualize, plan, imagine, daydream, remember, and understand. Most of us tend toward unbalance in terms of these three vehicles. We might live primarily in our thoughts, or in our feelings, or in our physical abilities and appetites. Balanced spiritual work includes developing our neglected vehicles.
Our spirit typically remains hidden. Thus, our practice aims, in part, at reconnecting our daily life with our true spirit, our own “I am,” which alone has the power to unify our body, heart, and mind.
Style
When we think of spiritual practice, we usually think of a formal style of practice: meditation, ritual or communal prayer, chanting, and the like. Such formal practices, repeated at regular intervals, constitute the foundation of the spiritual path. These practices collect and transform energies, exercise our will, and let us delve deeper than would be possible in more ordinary circumstances.
But a completely different genre of spiritual practices stands equal in importance to the formal style: continuous practice sustained throughout our ordinary day. Instead of getting up from meditation or prayer and leaving our spiritual work behind until the next day, we continue to practice awareness of bodily sensation, presence or prayer as much as possible all day long, even as we go about our normal daily activities. The practice that we continue while engaged in our day may not be as deep or as strong as formal practice, but it does enjoy the distinct advantage of having more time available for it. The cumulative effect of continuous practice can be even greater than that of formal practice. If you sustain and renew your inner work at frequent intervals, by the end of the day you may find yourself in a deeply centered and spiritually refined state. Furthermore, change of being means change of our usual state. The more continuously we practice, the more we raise our usual state, and the closer we come to permanent change of being.
Formal and continuous practice support and complement each other. Meditation and prayer can provide the surplus, high quality energy we need to practice more continuously. Work at presence throughout the day strengthens and purifies our will, consolidates our gains from formal practice, and deepens our meditation and prayer.
But formal and continuous do not exhaust the categories of practice. If we look at the continuum from inner to outer, we see that formal practice belongs primarily to the inner whereas continuous practice falls between inner and outer. In the fully outer realm of external manifestations of spirituality we enter the way of right action in the world, the way of responsibility and kindness, creativity and service. These constitute a third major form of spirituality, of equal standing to formal and continuous practice, supporting and complementing both. Our ability to be kind, responsible, or creative grows as our being and will transform. Formal and continuous practice together lead to that transformation. The potential of our own right action in the world, however, gives us a strong reason to pursue formal and continuous spiritual practice. If we wish to serve well, we need to develop our being and purify our will. The way of right action puts the results of our inner work to good use.
Between the styles of formal, continuous and manifested practice, we seek an appropriate balance, attuned to our own propensities and possibilities. Love and light to all.
To moms, grandmoms and aunts....Cheers to you
Subject: Occupation..mom (author unknown)
A woman named Emily renewing her driver's license at the County Clerk's office was asked by the woman recorder to state her occupation. She hesitated, uncertain how to classify herself.
"What I mean is," explained the recorder, "do you have a job, or are you just a ?
"Of course I have a job," snapped Emily. "I'm a Mom."
"We don't list 'Mom' as an occupation... 'housewife' covers it," said the recorder emphatically.
I forgot all about her story until one day I found myself in the same situation, this time at our own Town Hall. The Clerk was obviously a career woman, poised, efficient, and possessed of a high sounding title like, "Official Interrogator" or "Town Registrar."
"What is your occupation?" she probed. What made me say it, I do not know. The words simply popped out.
"I'm a Research Associate in the field of Child Development and Human Relations." The clerk paused, ball-point pen frozen in midair, and looked up as though she had not heard right. I repeated the title slowly,
emphasizing the most significant words. Then I stared with wonder as my pronouncement was written in bold, black ink on the official questionnaire.
"Might I ask," said the clerk with new interest, "just what you do in your field?"
Coolly, without any trace of fluster in my voice, I heard myself reply, "I have a continuing program of research, (what mother doesn't), in the laboratory and in the field, (normally I would have said indoors and out). I'm working for my Masters, (the whole darned family), and already have four credits, (all daughters). Of course, the job is one of the most demanding in the humanities, (any mother care to disagree?) and I
often work 14 hours a day, (24 is more like it). But the job is more challenging than most run-of-the-mill careers and the rewards are more of a satisfaction rather than just money." There was an increasing note of respect in the clerk's voice as she completed the form, stood up, and personally ushered me to the door.
As I drove into our driveway, buoyed up by my glamorous new career, I was greeted by my lab assistants -- ages 13, 7, and 3. Upstairs I could hear our new experimental model, (a 6 month old baby), in the child-development program, testing out a new vocal pattern. I felt I had scored a beat on bureaucracy! And I had gone on the official records as someone more distinguished and indispensable to mankind than "just another Mom." Motherhood.....What a glorious career! Especially when there's a title on the door.
Does this make grandmothers "Senior Research Associates in the field of Child Development and Human Relations" and great-grandmothers "Executive Senior Research Associates"? I think so!!! I also think it
makes Aunts "Associate Research Assistants".
(REPOST - originally posted 3/17/09 -3:41 AM)
A woman named Emily renewing her driver's license at the County Clerk's office was asked by the woman recorder to state her occupation. She hesitated, uncertain how to classify herself.
"What I mean is," explained the recorder, "do you have a job, or are you just a ?
"Of course I have a job," snapped Emily. "I'm a Mom."
"We don't list 'Mom' as an occupation... 'housewife' covers it," said the recorder emphatically.
I forgot all about her story until one day I found myself in the same situation, this time at our own Town Hall. The Clerk was obviously a career woman, poised, efficient, and possessed of a high sounding title like, "Official Interrogator" or "Town Registrar."
"What is your occupation?" she probed. What made me say it, I do not know. The words simply popped out.
"I'm a Research Associate in the field of Child Development and Human Relations." The clerk paused, ball-point pen frozen in midair, and looked up as though she had not heard right. I repeated the title slowly,
emphasizing the most significant words. Then I stared with wonder as my pronouncement was written in bold, black ink on the official questionnaire.
"Might I ask," said the clerk with new interest, "just what you do in your field?"
Coolly, without any trace of fluster in my voice, I heard myself reply, "I have a continuing program of research, (what mother doesn't), in the laboratory and in the field, (normally I would have said indoors and out). I'm working for my Masters, (the whole darned family), and already have four credits, (all daughters). Of course, the job is one of the most demanding in the humanities, (any mother care to disagree?) and I
often work 14 hours a day, (24 is more like it). But the job is more challenging than most run-of-the-mill careers and the rewards are more of a satisfaction rather than just money." There was an increasing note of respect in the clerk's voice as she completed the form, stood up, and personally ushered me to the door.
As I drove into our driveway, buoyed up by my glamorous new career, I was greeted by my lab assistants -- ages 13, 7, and 3. Upstairs I could hear our new experimental model, (a 6 month old baby), in the child-development program, testing out a new vocal pattern. I felt I had scored a beat on bureaucracy! And I had gone on the official records as someone more distinguished and indispensable to mankind than "just another Mom." Motherhood.....What a glorious career! Especially when there's a title on the door.
Does this make grandmothers "Senior Research Associates in the field of Child Development and Human Relations" and great-grandmothers "Executive Senior Research Associates"? I think so!!! I also think it
makes Aunts "Associate Research Assistants".
(REPOST - originally posted 3/17/09 -3:41 AM)
Thursday, May 6, 2010
Some suggestions to stay SAFE especially if you travel or go on vacations.
Useful Info about GPS systems.
A couple of weeks ago someone shared with me that someone she knew had their car broken into while they were at a football game. Their car was parked adjacent to the football stadium. Things stolen from the car included a garage door remote control, some money and a GPS which had been prominently mounted on the dashboard. When the victims got home, they found that their house had been ransacked and just about everything worth anything had been stolen.
The thieves had used the GPS to guide them to the house. They then used the garage remote control to open the garage door and gain entry to the house. The thieves knew the owners were at the football game, they knew what time the game was scheduled to finish and so they knew how much time they had to clean out the house. It would appear that they had brought a truck to empty the house of its contents.
Something to consider if you have a GPS - don't put your home address in it. Put a nearby address (like a store or gas station) so you can still find your way home if you need to, but no one else would know where you live if your GPS were stolen.
MOBILE PHONE SAFETY
This lady has now changed her habit of how she lists her names on her mobile phone after her handbag was stolen. Her handbag, which contained her cell phone, credit card, wallet.etc...was stolen. Twenty minutes later when she called her hubby, from a pay phone telling him what had happened, hubby says 'I received your text asking about our Pin number and I've replied a little while ago.' When they rushed down to the bank, the bank staff told them all the money was already withdrawn. The thief had actually used the stolen cell phone to text 'hubby' in the contact list and got hold of the pin number. Within 20 minutes he had withdrawn all the money from their bank account.
Moral of the lesson:
Do not disclose the relationship between you and the people in your contact list.
Avoid using names like Home, Honey, Hubby, Sweetheart, Dad, Mom, etc....
And very importantly, when sensitive info is being asked through texts, CONFIRM by calling back.
Also, when you're being text by friends or family to meet them somewhere, be sure to call back to confirm that the message came from them. If you don't reach them, be very careful about going places to meet 'family and friends' who text you.
Brightest blessings and stay SAFE. You can not be replaced.
A couple of weeks ago someone shared with me that someone she knew had their car broken into while they were at a football game. Their car was parked adjacent to the football stadium. Things stolen from the car included a garage door remote control, some money and a GPS which had been prominently mounted on the dashboard. When the victims got home, they found that their house had been ransacked and just about everything worth anything had been stolen.
The thieves had used the GPS to guide them to the house. They then used the garage remote control to open the garage door and gain entry to the house. The thieves knew the owners were at the football game, they knew what time the game was scheduled to finish and so they knew how much time they had to clean out the house. It would appear that they had brought a truck to empty the house of its contents.
Something to consider if you have a GPS - don't put your home address in it. Put a nearby address (like a store or gas station) so you can still find your way home if you need to, but no one else would know where you live if your GPS were stolen.
MOBILE PHONE SAFETY
This lady has now changed her habit of how she lists her names on her mobile phone after her handbag was stolen. Her handbag, which contained her cell phone, credit card, wallet.etc...was stolen. Twenty minutes later when she called her hubby, from a pay phone telling him what had happened, hubby says 'I received your text asking about our Pin number and I've replied a little while ago.' When they rushed down to the bank, the bank staff told them all the money was already withdrawn. The thief had actually used the stolen cell phone to text 'hubby' in the contact list and got hold of the pin number. Within 20 minutes he had withdrawn all the money from their bank account.
Moral of the lesson:
Do not disclose the relationship between you and the people in your contact list.
Avoid using names like Home, Honey, Hubby, Sweetheart, Dad, Mom, etc....
And very importantly, when sensitive info is being asked through texts, CONFIRM by calling back.
Also, when you're being text by friends or family to meet them somewhere, be sure to call back to confirm that the message came from them. If you don't reach them, be very careful about going places to meet 'family and friends' who text you.
Brightest blessings and stay SAFE. You can not be replaced.
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