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A Clinical Guide to the Practice That Holds
In Many Ways
Dr. David K. Lubega, LICSW, LCSW-C
Licensed Clinical Social Worker
A note before you begin
This guide is a practical and clinical companion for the practice of gratitude. It is not a substitute for professional clinical care. If you are experiencing persistent sadness, anxiety, or thoughts of self-harm, please reach out to a licensed mental health professional. The crisis line is 988 (available 24/7).
Contents
About This Guide
A clinically grounded, practical guide to the practice of gratitude — not as a feeling that comes and goes, but as a practice that holds. Dr. Lubega walks through the five ways gratitude is practiced: attention, savoring, expressing, reframing, and belonging, and shows how the practice, done with understanding, changes the life not by removing the hard but by holding the hard alongside the held.
Introduction
Gratitude is one of the most used and least understood words in the modern vocabulary of wellness, and the misunderstanding is the thing that makes the practice of gratitude, for most people, a practice that does not hold — because the practice, built on the misunderstanding, is the practice that the mind rejects the moment the circumstances turn, and the turning is the thing that the real practice of gratitude must survive.
This is a book about gratitude, and the book is written for the person who has heard the word, who has tried the practice, who has kept the journal, who has made the list, and who has found, somewhere along the way, that the practice did not hold — that the gratitude, written down on the good days, vanished on the hard days, and the vanishing is the thing that made the practice feel like a performance rather than a transformation. The book is written from the conviction that the practice, done with the understanding, is the practice that holds, and the holding is the thing that changes the life, and the changing is the thing that the real practice of gratitude is for.
The common misunderstanding of gratitude is that gratitude is the feeling, and the feeling is the thing that the gratitude is, and the is is the thing that the gratitude is. The misunderstanding is the misunderstanding that gratitude is the emotion that arrives when the circumstances are good, and the good-circumstances are the thing that produces the gratitude, and the producing is the thing that the gratitude is. The misunderstanding is the misunderstanding that gratitude is the response to the gift, and the gift is the thing that produces the gratitude, and the producing is the thing that the gratitude is.
The misunderstanding produces the practice that does not hold, because the practice, built on the feeling, is the practice that depends on the feeling, and the feeling, dependent on the circumstances, is the feeling that vanishes the moment the circumstances turn, and the turning is the thing that the practice cannot survive. The practice, built on the feeling, is the practice that is the gratitude when the gratitude is easy, and the easy is the thing that the feeling requires, and the requiring is the thing that the practice cannot sustain.
The misunderstanding also produces the guilt, and the guilt is the thing that the misunderstanding produces, because the person who cannot feel the gratitude on the hard day is the person who feels the guilt for the not-feeling, and the guilt is the thing that makes the hard day harder, and the harder is the thing that the misunderstanding produces. The guilt is the thing that tells the person: you should be grateful, and the should is the thing that the misunderstanding produces, and the producing is the thing that the guilt is.
Gratitude, as it actually is, is not the feeling. Gratitude is the practice, and the practice is the thing that the gratitude is, and the is is the thing that the gratitude is. Gratitude is the practice of the attention, and the attention is the thing that the gratitude is, and the is is the thing that the gratitude is. Gratitude is the practice of the directing of the attention to the things that are present, the things that are given, the things that are working, and the directing is the thing that the gratitude is, and the is is the thing that the gratitude is.
Gratitude is not the denial of the hard. Gratitude is the holding of the hard alongside the held, and the alongside is the thing that the gratitude is, and the is is the thing that the gratitude is. The person who practices the gratitude is not the person who denies the pain, the loss, the injustice, the struggle. The person who practices the gratitude is the person who holds the pain, the loss, the injustice, the struggle, and who, in the holding, also holds the things that are still present, still given, still working, and the also-holding is the thing that the gratitude is, and the is is the thing that the gratitude is.
Gratitude is the orientation, and the orientation is the thing that the gratitude is, and the is is the thing that the gratitude is. Gratitude is the orientation of the attention toward the given, and the toward-the-given is the thing that the orientation is, and the is is the thing that the orientation is. The orientation is not the orientation that denies the not-given. The orientation is the orientation that holds the not-given and the given, and the holding is the thing that the orientation is, and the is is the thing that the orientation is.
The difference between gratitude and thankfulness is the thing that the understanding must address, because the difference is the thing that the practice is built on, and the built-on is the thing that the understanding provides. Thankfulness is the feeling, and the feeling is the thing that the thankfulness is, and the is is the thing that the thankfulness is. Thankfulness is the feeling that arrives when the gift is given, and the arriving is the thing that the thankfulness is, and the is is the thing that the thankfulness is. Thankfulness is the response, and the response is the thing that the thankfulness is, and the is is the thing that the thankfulness is.
Gratitude is the practice, and the practice is the thing that the gratitude is, and the is is the thing that the gratitude is. Gratitude is the practice that can produce the thankfulness, and the producing is the thing that the gratitude can do, and the can-do is the thing that the gratitude is. Gratitude is the practice that can survive the absence of the thankfulness, and the surviving is the thing that the gratitude can do, and the can-do is the thing that the gratitude is. Gratitude is the practice that does not depend on the feeling, and the not-depending is the thing that the gratitude is, and the is is the thing that the gratitude is.
The difference is the dependence, and the dependence is the thing that the difference is, and the is is the thing that the difference is. Thankfulness depends on the feeling, and the depending is the thing that the thankfulness is, and the is is the thing that the thankfulness is. Gratitude does not depend on the feeling, and the not-depending is the thing that the gratitude is, and the is is the thing that the gratitude is. The difference is the thing that the practice is built on, and the built-on is the thing that the understanding provides.
This book is called "Gratitude: In Many Ways" because the gratitude is the thing that is practiced in many ways, and the many-ways is the thing that the book is about, and the about is the thing that the book is. The gratitude is not the one practice. The gratitude is the many practices, and the many-practices is the thing that the gratitude is, and the is is the thing that the gratitude is. The gratitude is the practice of the attention, the practice of the savoring, the practice of the expressing, the practice of the reframing, the practice of the belonging, and the many-practices is the thing that the gratitude is, and the is is the thing that the gratitude is.
The many ways are the ways that the gratitude is practiced, and the practiced is the thing that the many ways are, and the are is the thing that the many ways are. The many ways are the ways that the gratitude is held, and the held is the thing that the many ways are, and the are is the thing that the many ways are. The many ways are the ways that the gratitude is lived, and the lived is the thing that the many ways are, and the are is the thing that the many ways are.
The book is built around six chapters, and the six, together, are the many ways that the gratitude is practiced. The first chapter — this one — is the foundation: what gratitude actually is. The second chapter is about the attention — the first way. The third chapter is about the savoring — the second way. The fourth chapter is about the expressing — the third way. The fifth chapter is about the reframing — the fourth way. The sixth chapter is about the belonging — the fifth way — and the living of the gratitude, and the living is the thing the whole book is for.
The practice of gratitude, as this book presents it, is not the practice of the toxic positivity, and the toxic-positivity is the thing that the practice is not, and the not is the thing that the practice is not. The toxic positivity is the practice of the denial, and the denial is the thing that the toxic positivity is, and the is is the thing that the toxic positivity is. The practice of gratitude, as this book presents it, is the practice of the holding, and the holding is the thing that the practice is, and the is is the thing that the practice is. The holding is the holding of the hard and the held, and the holding is the thing that the practice is, and the is is the thing that the practice is.
The practice is also not the practice of the comparison, and the comparison is the thing that the practice is not, and the not is the thing that the practice is not. The comparison is the practice of the "at least," and the "at least" is the thing that the comparison is, and the is is the thing that the comparison is. The "at least" is the thing that diminishes the pain by the comparison to the worse, and the diminishing is the thing that the comparison does, and the doing is the thing that the comparison is. The practice of gratitude, as this book presents it, is not the practice of the "at least." The practice is the practice of the "also," and the "also" is the thing that the practice is, and the is is the thing that the practice is. The "also" is the thing that holds the pain and the held, and the holding is the thing that the "also" is, and the is is the thing that the "also" is.
Begin.
Chapter 02
The first way that the gratitude is practiced is the practice of the attention, and the attention is the thing that the first way is, and the is is the thing that the first way is. The attention is the thing that the gratitude begins with, because the gratitude is the practice of the directing of the attention to the things that are present, the things that are given, the things that are working, and the directing is the thing that the attention is, and the is is the thing that the attention is.
The attention is the beginning of the gratitude, and the beginning is the thing that the attention is, and the is is the thing that the attention is. The gratitude, to be practiced, must begin with the attention, because the gratitude is the practice of the noticing, and the noticing is the thing that the attention is, and the is is the thing that the attention is. The things that are present, the things that are given, the things that are working, must be noticed before they can be held, and the noticing is the thing that the attention does, and the doing is the thing that the attention is.
The attention, for most of us, is the thing that is captured, and the captured is the thing that the attention is, and the is is the thing that the attention is. The attention is captured by the threat, the problem, the lack, the injustice, the thing that is wrong, and the captured is the thing that the attention is, and the is is the thing that the attention is. The attention, captured by the wrong, is the attention that does not see the right, and the not-seeing is the thing that the captured-attention does, and the doing is the thing that the captured-attention is.
The capturing of the attention is not the fault. The capturing is the thing that the brain does, and the doing is the thing that the brain is, and the is is the thing that the brain is. The brain is the brain that is built to notice the threat, and the noticing is the thing that the brain does, and the doing is the thing that the brain is. The brain, built to notice the threat, is the brain that does not notice the gift, and the not-noticing is the thing that the brain does, and the doing is the thing that the brain is. The practice of the attention is the practice of the interrupting of the capturing, and the interrupting is the thing that the practice is, and the is is the thing that the practice is.
The practice of the attention is the practice of the noticing, and the noticing is the thing that the practice is, and the is is the thing that the practice is. The practice of the noticing is the practice of the directing of the attention to the things that are present, the things that are given, the things that are working, and the directing is the thing that the practice is, and the is is the thing that the practice is.
The first step of the noticing is the stopping, and the stopping is the thing that the noticing begins with, and the beginning is the thing that the stopping is. The stopping is the stopping of the momentum of the day, and the momentum is the thing that the stopping stops, and the stopping is the thing that the practice is. The stopping is the pause — the breath, the moment, the second — and the pause is the thing that the stopping is, and the is is the thing that the stopping is.
The second step of the noticing is the looking, and the looking is the thing that the noticing continues with, and the continuing is the thing that the looking is. The looking is the looking at the things that are present, and the present is the thing that the looking is, and the is is the thing that the looking is. The looking is the looking at the things that are given, and the given is the thing that the looking is, and the is is the thing that the looking is. The looking is the looking at the things that are working, and the working is the thing that the looking is, and the is is the thing that the looking is.
The third step of the noticing is the naming, and the naming is the thing that the noticing deepens with, and the deepening is the thing that the naming is. The naming is the naming of the things that are present, the things that are given, the things that are working, and the naming is the thing that the noticing is, and the is is the thing that the noticing is. The naming is the thing that makes the noticing concrete, and the concrete is the thing that the naming does, and the doing is the thing that the naming is.
The practice of the three things is the practice of the attention that is simple enough to do and specific enough to work, and the simple-and-specific is the thing that the practice is, and the is is the thing that the practice is. The practice is the practice of the naming of three things that are present, three things that are given, three things that are working, and the naming is the thing that the practice is, and the is is the thing that the practice is.
The three things are not the grand things. The three things are the small things, and the small is the thing that the three things are, and the are is the thing that the three things are. The three things are the cup of the coffee, the warmth of the sun, the text from the friend, the breath in the body, the roof over the head, the meal on the table, and the small is the thing that the three things are, and the are is the thing that the three things are.
The three things, named, are the things that redirect the attention, and the redirecting is the thing that the three things do, and the doing is the thing that the three things are. The three things, named, are the things that interrupt the capturing, and the interrupting is the thing that the three things do, and the doing is the thing that the three things are. The three things, named, are the things that begin the gratitude, and the beginning is the thing that the three things do, and the doing is the thing that the three things are.
The practice of the attention is the practice that must survive the hard, and the surviving is the thing that the practice must do, and the doing is the thing that the practice is. The practice, in the hard, is the practice that is the most important, because the hard is the thing that captures the attention most, and the most is the thing that the hard does, and the doing is the thing that the hard is. The practice, in the hard, is the practice of the holding of the hard alongside the held, and the holding is the thing that the practice is, and the is is the thing that the practice is.
The practice, in the hard, is not the practice of the denial of the hard. The practice is the practice of the "also," and the "also" is the thing that the practice is, and the is is the thing that the practice is. The "also" is the thing that holds the hard and the held, and the holding is the thing that the "also" is, and the is is the thing that the "also" is. The "also" is the thing that says: this is hard, and also, this is present, this is given, this is working, and the and-also is the thing that the practice is, and the is is the thing that the practice is.
The practice, in the hard, is the practice that is the most difficult, and the most-difficult is the thing that the practice is, and the is is the thing that the practice is. The practice, in the hard, is the practice that is the most transformative, and the most-transformative is the thing that the practice is, and the is is the thing that the practice is. The practice, in the hard, is the practice that changes the relationship to the hard, and the changing is the thing that the practice does, and the doing is the thing that the practice is.
The attention is the first way, and the first is the thing that the attention is, and the is is the thing that the attention is. The attention is the first way because the attention is the thing that the gratitude begins with, and the beginning is the thing that the attention is, and the is is the thing that the attention is. The attention is the first way because the attention is the thing that the other ways are built on, and the built-on is the thing that the attention is, and the is is the thing that the attention is.
The next chapter is about the second way — the savoring — and the savoring is the thing that the attention leads to, and the leading-to is the thing that the savoring is, and the is is the thing that the savoring is.
Chapter 03
The second way that the gratitude is practiced is the practice of the savoring, and the savoring is the thing that the second way is, and the is is the thing that the second way is. The savoring is the thing that the attention leads to, because the savoring is the practice of the staying with the things that the attention has noticed, and the staying is the thing that the savoring is, and the is is the thing that the savoring is.
The difference between noticing and savoring is the thing that the understanding must address, because the difference is the thing that the practice is built on, and the built-on is the thing that the understanding provides. Noticing is the seeing, and the seeing is the thing that the noticing is, and the is is the thing that the noticing is. Savoring is the staying, and the staying is the thing that the savoring is, and the is is the thing that the savoring is. Noticing is the beginning, and the beginning is the thing that the noticing is. Savoring is the deepening, and the deepening is the thing that the savoring is.
Noticing is the flash — the moment of the seeing, and the moment is the thing that the noticing is. Savoring is the hold — the staying with the seen, and the staying is the thing that the savoring is. The difference is the duration, and the duration is the thing that the difference is, and the is is the thing that the difference is. Noticing is the brief, and the brief is the thing that the noticing is. Savoring is the long, and the long is the thing that the savoring is.
The difference matters because the noticing, without the savoring, is the noticing that does not transform, and the not-transforming is the thing that the noticing-without-savoring does, and the doing is the thing that the noticing-without-savoring is. The noticing, without the savoring, is the noticing that is the flash and then the forgetting, and the forgetting is the thing that the noticing-without-savoring does, and the doing is the thing that the noticing-without-savoring is. The savoring is the thing that makes the noticing stick, and the sticking is the thing that the savoring does, and the doing is the thing that the savoring is.
Savoring is the practice of the staying with the good, and the staying is the thing that the savoring is, and the is is the thing that the savoring is. Savoring is the practice of the prolonging of the positive, and the prolonging is the thing that the savoring is, and the is is the thing that the savoring is. Savoring is the practice of the letting the good thing be felt, and the letting is the thing that the savoring is, and the is is the thing that the savoring is.
Savoring is not the analyzing. Savoring is the experiencing, and the experiencing is the thing that the savoring is, and the is is the thing that the savoring is. The analyzing is the thing that takes the good thing apart, and the taking-apart is the thing that the analyzing does, and the doing is the thing that the analyzing is. The experiencing is the thing that lets the good thing be, and the letting-be is the thing that the experiencing does, and the doing is the thing that the experiencing is. Savoring is the experiencing, not the analyzing, and the not-analyzing is the thing that the savoring is, and the is is the thing that the savoring is.
Savoring is the practice of the senses, and the senses are the things that the savoring is, and the are is the thing that the savoring is. Savoring is the practice of the seeing, the hearing, the tasting, the touching, the smelling, and the senses are the things that the savoring is, and the are is the thing that the savoring is. Savoring is the practice of the letting the senses receive the good, and the receiving is the thing that the savoring is, and the is is the thing that the savoring is.
The ways of savoring are the ways that the savoring is practiced, and the practiced is the thing that the ways are, and the are is the thing that the ways are. The first way is the way of the slowing, and the slowing is the thing that the first way is, and the is is the thing that the first way is. The slowing is the slowing of the moment, and the moment is the thing that the slowing is, and the is is the thing that the slowing is. The slowing is the thing that lets the good thing be felt, and the letting is the thing that the slowing does, and the doing is the thing that the slowing is.
The second way is the way of the sharing, and the sharing is the thing that the second way is, and the is is the thing that the second way is. The sharing is the sharing of the good thing with the other, and the other is the thing that the sharing is, and the is is the thing that the sharing is. The sharing is the thing that amplifies the good, and the amplifying is the thing that the sharing does, and the doing is the thing that the sharing is.
The third way is the way of the remembering, and the remembering is the thing that the third way is, and the is is the thing that the third way is. The remembering is the remembering of the good thing, and the good thing is the thing that the remembering is, and the is is the thing that the remembering is. The remembering is the thing that extends the good, and the extending is the thing that the remembering does, and the doing is the thing that the remembering is.
The fourth way is the way of the celebrating, and the celebrating is the thing that the fourth way is, and the is is the thing that the fourth way is. The celebrating is the celebrating of the good thing, and the good thing is the thing that the celebrating is, and the is is the thing that the celebrating is. The celebrating is the thing that honors the good, and the honoring is the thing that the celebrating does, and the doing is the thing that the celebrating is.
The practice of the savoring is the practice that is most powerful in the ordinary, and the ordinary is the thing that the practice is most powerful in, and the in is the thing that the practice is. The ordinary is the thing that is most often missed, and the missed is the thing that the ordinary is, and the is is the thing that the ordinary is. The ordinary is the thing that is most often rushed, and the rushed is the thing that the ordinary is, and the is is the thing that the ordinary is. The ordinary is the thing that is most often taken for granted, and the taken-for-granted is the thing that the ordinary is, and the is is the thing that the ordinary is.
The practice of the savoring in the ordinary is the practice of the savoring of the cup of the coffee, and the coffee is the thing that the practice is, and the is is the thing that the practice is. The practice is the practice of the savoring of the warmth of the shower, and the shower is the thing that the practice is, and the is is the thing that the practice is. The practice is the practice of the savoring of the sound of the music, and the music is the thing that the practice is, and the is is the thing that the practice is. The practice is the practice of the savoring of the feel of the blanket, and the blanket is the thing that the practice is, and the is is the thing that the practice is.
The ordinary, savored, is the ordinary that becomes the extraordinary, and the extraordinary is the thing that the ordinary becomes, and the becoming is the thing that the savoring does. The ordinary, savored, is the ordinary that becomes the held, and the held is the thing that the ordinary becomes, and the becoming is the thing that the savoring does. The ordinary, savored, is the ordinary that becomes the gratitude, and the gratitude is the thing that the ordinary becomes, and the becoming is the thing that the savoring does.
The savoring is the second way, and the second is the thing that the savoring is, and the is is the thing that the savoring is. The savoring is the second way because the savoring is the thing that the attention leads to, and the leading-to is the thing that the savoring is, and the is is the thing that the savoring is. The savoring is the second way because the savoring is the thing that makes the noticing stick, and the sticking is the thing that the savoring is, and the is is the thing that the savoring is.
The next chapter is about the third way — the expressing — and the expressing is the thing that the savoring leads to, and the leading-to is the thing that the expressing is, and the is is the thing that the expressing is.
Chapter 04
The third way that the gratitude is practiced is the practice of the expressing, and the expressing is the thing that the third way is, and the is is the thing that the third way is. The expressing is the thing that the savoring leads to, because the expressing is the practice of the moving of the gratitude from the inside to the outside, and the moving is the thing that the expressing is, and the is is the thing that the expressing is.
The expressing matters because the gratitude, held inside, is the gratitude that is incomplete, and the incomplete is the thing that the inside-gratitude is, and the is is the thing that the inside-gratitude is. The gratitude, to be full, must be expressed, and the expressed is the thing that the gratitude must be, and the must-be is the thing that the gratitude is. The gratitude, expressed, is the gratitude that completes the circuit, and the completing is the thing that the expressing does, and the doing is the thing that the expressing is.
The expressing matters because the expressing is the thing that strengthens the gratitude, and the strengthening is the thing that the expressing does, and the doing is the thing that the expressing is. The gratitude, expressed, is the gratitude that is stronger than the gratitude held, and the stronger is the thing that the expressed-gratitude is, and the is is the thing that the expressed-gratitude is. The expressing is the thing that makes the gratitude real, and the real is the thing that the expressing does, and the doing is the thing that the expressing is.
The expressing matters because the expressing is the thing that gives the gratitude to the other, and the giving is the thing that the expressing does, and the doing is the thing that the expressing is. The gratitude, expressed, is the gratitude that is received by the other, and the received is the thing that the expressed-gratitude is, and the is is the thing that the expressed-gratitude is. The expressing is the thing that connects the giver and the receiver, and the connecting is the thing that the expressing does, and the doing is the thing that the expressing is.
The forms of the expressing are the forms that the expressing takes, and the takes is the thing that the forms are, and the are is the thing that the forms are. The first form is the form of the words, and the words are the thing that the first form is, and the is is the thing that the first form is. The words are the words of the thank-you, and the thank-you is the thing that the words are, and the are is the thing that the words are. The words are the words of the appreciation, and the appreciation is the thing that the words are, and the are is the thing that the words are. The words are the words of the acknowledgment, and the acknowledgment is the thing that the words are, and the are is the thing that the words are.
The second form is the form of the writing, and the writing is the thing that the second form is, and the is is the thing that the second form is. The writing is the writing of the note, and the note is the thing that the writing is, and the is is the thing that the writing is. The writing is the writing of the letter, and the letter is the thing that the writing is, and the is is the thing that the writing is. The writing is the writing of the message, and the message is the thing that the writing is, and the is is the thing that the writing is. The writing is the thing that lasts, and the lasting is the thing that the writing does, and the doing is the thing that the writing is.
The third form is the form of the action, and the action is the thing that the third form is, and the is is the thing that the third form is. The action is the action of the kindness, and the kindness is the thing that the action is, and the is is the thing that the action is. The action is the action of the help, and the help is the thing that the action is, and the is is the thing that the action is. The action is the action of the return, and the return is the thing that the action is, and the is is the thing that the action is. The action is the thing that shows, and the showing is the thing that the action does, and the doing is the thing that the action is.
The fourth form is the form of the presence, and the presence is the thing that the fourth form is, and the is is the thing that the fourth form is. The presence is the presence of the attention, and the attention is the thing that the presence is, and the is is the thing that the presence is. The presence is the presence of the time, and the time is the thing that the presence is, and the is is the thing that the presence is. The presence is the presence of the listening, and the listening is the thing that the presence is, and the is is the thing that the presence is. The presence is the thing that gives, and the giving is the thing that the presence does, and the doing is the thing that the presence is.
The practice of the expressing is the practice of the specific, and the specific is the thing that the practice is, and the is is the thing that the practice is. The specific is the thing that makes the expressing real, and the real is the thing that the specific does, and the doing is the thing that the specific is. The general — "thank you for everything" — is the general that is the forgettable, and the forgettable is the thing that the general is, and the is is the thing that the general is. The specific — "thank you for staying late to help me with the project" — is the specific that is the memorable, and the memorable is the thing that the specific is, and the is is the thing that the specific is.
The specific is the thing that tells the other: I saw what you did, and the saw is the thing that the specific does, and the doing is the thing that the specific is. The specific is the thing that tells the other: I received what you gave, and the received is the thing that the specific does, and the doing is the thing that the specific is. The specific is the thing that tells the other: you matter, and the matter is the thing that the specific does, and the doing is the thing that the specific is.
The practice of the specific is the practice of the naming of the thing, the person, the action, the impact, and the naming is the thing that the practice is, and the is is the thing that the practice is. The naming of the thing is the naming of what was given. The naming of the person is the naming of who gave it. The naming of the action is the naming of what they did. The naming of the impact is the naming of what it meant. The four namings are the things that the specific is, and the are is the thing that the specific is.
The practice of the expressing is the practice of the timely, and the timely is the thing that the practice is, and the is is the thing that the practice is. The timely is the thing that makes the expressing powerful, and the powerful is the thing that the timely does, and the doing is the thing that the timely is. The timely is the expressing that is close to the receiving, and the close is the thing that the timely is, and the is is the thing that the timely is. The delayed is the expressing that is far from the receiving, and the far is the thing that the delayed is, and the is is the thing that the delayed is.
The timely is not the thing that must be immediate. The timely is the thing that is close, and the close is the thing that the timely is, and the is is the thing that the timely is. The timely is the thing that is within the window, and the window is the thing that the timely is, and the is is the thing that the timely is. The window is the window of the remembering, and the remembering is the thing that the window is, and the is is the thing that the window is. The expressing, within the window, is the expressing that is the timely, and the timely is the thing that the expressing is, and the is is the thing that the expressing is.
The expressing is the third way, and the third is the thing that the expressing is, and the is is the thing that the expressing is. The expressing is the third way because the expressing is the thing that the savoring leads to, and the leading-to is the thing that the expressing is, and the is is the thing that the expressing is. The expressing is the third way because the expressing is the thing that completes the circuit, and the completing is the thing that the expressing is, and the is is the thing that the expressing is.
The next chapter is about the fourth way — the reframing — and the reframing is the thing that the expressing leads to, and the leading-to is the thing that the reframing is, and the is is the thing that the reframing is.
Chapter 05
The fourth way that the gratitude is practiced is the practice of the reframing, and the reframing is the thing that the fourth way is, and the is is the thing that the fourth way is. The reframing is the thing that the expressing leads to, because the reframing is the practice of the seeing of the given in the taken, and the seeing is the thing that the reframing is, and the is is the thing that the reframing is.
Reframing is the practice of the seeing of the same thing in the different way, and the different-way is the thing that the reframing is, and the is is the thing that the reframing is. Reframing is not the denial of the thing. Reframing is the holding of the thing and the seeing of the other side, and the other-side is the thing that the reframing is, and the is is the thing that the reframing is. Reframing is the practice of the turning of the thing, and the turning is the thing that the reframing is, and the is is the thing that the reframing is.
Reframing is not the toxic positivity. Reframing is not the practice of the pretending that the bad is good. Reframing is the practice of the finding of the good in the bad, and the finding is the thing that the reframing is, and the is is the thing that the reframing is. The finding is not the pretending. The finding is the finding, and the finding is the thing that the reframing is, and the is is the thing that the reframing is. The finding is the thing that holds the bad and finds the good, and the holding-and-finding is the thing that the reframing is, and the is is the thing that the reframing is.
Reframing is the practice of the meaning, and the meaning is the thing that the reframing is, and the is is the thing that the reframing is. Reframing is the practice of the making of the meaning, and the making is the thing that the reframing is, and the is is the thing that the reframing is. The meaning is not the thing that is given. The meaning is the thing that is made, and the made is the thing that the meaning is, and the is is the thing that the meaning is. The reframing is the practice of the making of the meaning, and the making is the thing that the reframing is, and the is is the thing that the reframing is.
The reframing of the loss is the reframing that is the most difficult, and the most-difficult is the thing that the reframing of the loss is, and the is is the thing that the reframing of the loss is. The loss is the thing that is the hardest to reframe, because the loss is the thing that is the most painful, and the most-painful is the thing that the loss is, and the is is the thing that the loss is. The reframing of the loss is not the denial of the loss. The reframing of the loss is the holding of the loss and the finding of the given in the loss, and the finding is the thing that the reframing is, and the is is the thing that the reframing is.
The reframing of the loss is the finding of the love in the loss, and the love is the thing that the reframing finds, and the finding is the thing that the reframing is. The loss is the thing that tells you: you loved, and the loved is the thing that the loss tells you, and the telling is the thing that the loss does. The reframing is the holding of the loss and the seeing of the love that the loss implies, and the implying is the thing that the loss does, and the doing is the thing that the loss is. The reframing is the seeing of the love that the loss is the proof of, and the proof is the thing that the loss is, and the is is the thing that the loss is.
The reframing of the loss is the finding of the time, and the time is the thing that the reframing finds, and the finding is the thing that the reframing is. The loss is the thing that tells you: you had the time, and the had is the thing that the loss tells you, and the telling is the thing that the loss does. The reframing is the holding of the loss and the seeing of the time that was given, and the given is the thing that the reframing sees, and the seeing is the thing that the reframing is. The reframing is the seeing of the time that the loss is the end of, and the end is the thing that the loss is, and the is is the thing that the loss is.
The reframing of the struggle is the reframing that is the most common, and the most-common is the thing that the reframing of the struggle is, and the is is the thing that the reframing of the struggle is. The struggle is the thing that is the most often reframed, because the struggle is the thing that is the most present, and the most-present is the thing that the struggle is, and the is is the thing that the struggle is. The reframing of the struggle is not the denial of the struggle. The reframing of the struggle is the holding of the struggle and the finding of the growth in the struggle, and the finding is the thing that the reframing is, and the is is the thing that the reframing is.
The reframing of the struggle is the finding of the strength, and the strength is the thing that the reframing finds, and the finding is the thing that the reframing is. The struggle is the thing that builds the strength, and the building is the thing that the struggle does, and the doing is the thing that the struggle is. The reframing is the holding of the struggle and the seeing of the strength that the struggle builds, and the seeing is the thing that the reframing is, and the is is the thing that the reframing is. The reframing is the seeing of the strength that the struggle is the making of, and the making is the thing that the struggle is, and the is is the thing that the struggle is.
The reframing of the struggle is the finding of the learning, and the learning is the thing that the reframing finds, and the finding is the thing that the reframing is. The struggle is the thing that teaches, and the teaching is the thing that the struggle does, and the doing is the thing that the struggle is. The reframing is the holding of the struggle and the seeing of the learning that the struggle provides, and the seeing is the thing that the reframing is, and the is is the thing that the reframing is. The reframing is the seeing of the learning that the struggle is the giving of, and the giving is the thing that the struggle is, and the is is the thing that the struggle is.
The reframing of the ordinary is the reframing that is the most overlooked, and the most-overlooked is the thing that the reframing of the ordinary is, and the is is the thing that the reframing of the ordinary is. The ordinary is the thing that is the most often overlooked, because the ordinary is the thing that is the most present, and the most-present is the thing that the ordinary is, and the is is the thing that the ordinary is. The reframing of the ordinary is the practice of the seeing of the extraordinary in the ordinary, and the seeing is the thing that the reframing is, and the is is the thing that the reframing is.
The reframing of the ordinary is the seeing of the gift in the routine, and the gift is the thing that the reframing sees, and the seeing is the thing that the reframing is. The routine is the thing that is the most taken for granted, and the taken-for-granted is the thing that the routine is, and the is is the thing that the routine is. The reframing is the holding of the routine and the seeing of the gift that the routine is, and the seeing is the thing that the reframing is, and the is is the thing that the reframing is. The reframing is the seeing of the gift that the routine is the hiding of, and the hiding is the thing that the routine does, and the doing is the thing that the routine is.
The reframing of the ordinary is the seeing of the miracle in the mundane, and the miracle is the thing that the reframing sees, and the seeing is the thing that the reframing is. The mundane is the thing that is the most missed, and the missed is the thing that the mundane is, and the is is the thing that the mundane is. The reframing is the holding of the mundane and the seeing of the miracle that the mundane is, and the seeing is the thing that the reframing is, and the is is the thing that the reframing is. The reframing is the seeing of the miracle that the mundane is the containing of, and the containing is the thing that the mundane does, and the doing is the thing that the mundane is.
The reframing is the fourth way, and the fourth is the thing that the reframing is, and the is is the thing that the reframing is. The reframing is the fourth way because the reframing is the thing that the expressing leads to, and the leading-to is the thing that the reframing is, and the is is the thing that the reframing is. The reframing is the fourth way because the reframing is the thing that finds the given in the taken, and the finding is the thing that the reframing is, and the is is the thing that the reframing is.
The next chapter is about the fifth way — the belonging — and the belonging is the thing that the reframing leads to, and the leading-to is the thing that the belonging is, and the is is the thing that the belonging is.
Chapter 06
The fifth way that the gratitude is practiced is the practice of the belonging, and the belonging is the thing that the fifth way is, and the is is the thing that the fifth way is. The belonging is the thing that the reframing leads to, because the belonging is the practice of the gratitude for the place, the people, the time, and the practice is the thing that the belonging is, and the is is the thing that the belonging is.
Belonging is the practice of the gratitude for the place in the world, and the place is the thing that the belonging is, and the is is the thing that the belonging is. Belonging is not the thing that is found. Belonging is the thing that is practiced, and the practiced is the thing that the belonging is, and the is is the thing that the belonging is. Belonging is the practice of the holding of the place, the people, the time, and the holding is the thing that the belonging is, and the is is the thing that the belonging is.
Belonging is the gratitude for the people, and the people are the thing that the belonging is, and the are is the thing that the belonging is. The people are the people who are the family, the friends, the community, the colleagues, the neighbors, and the people are the things that the belonging is, and the are is the thing that the belonging is. The belonging is the gratitude for the people who are present, and the present is the thing that the people are, and the are is the thing that the people are. The belonging is the gratitude for the people who are the given, and the given is the thing that the people are, and the are is the thing that the people are.
Belonging is the gratitude for the place, and the place is the thing that the belonging is, and the is is the thing that the belonging is. The place is the place that is the home, the city, the country, the earth, and the place is the thing that the belonging is, and the is is the thing that the belonging is. The belonging is the gratitude for the place that is the present, and the present is the thing that the place is, and the is is the thing that the place is. The belonging is the gratitude for the place that is the given, and the given is the thing that the place is, and the is is the thing that the place is.
Belonging is the gratitude for the time, and the time is the thing that the belonging is, and the is is the thing that the belonging is. The time is the time that is the now, the season, the life, and the time is the thing that the belonging is, and the is is the thing that the belonging is. The belonging is the gratitude for the time that is the present, and the present is the thing that the time is, and the is is the thing that the time is. The belonging is the gratitude for the time that is the given, and the given is the thing that the time is, and the is is the thing that the time is.
The practice of the belonging to the people is the practice of the gratitude for the people, and the people are the thing that the practice is, and the are is the thing that the practice is. The practice is the practice of the holding of the people, and the holding is the thing that the practice is, and the is is the thing that the practice is. The practice is the practice of the seeing of the people, and the seeing is the thing that the practice is, and the is is the thing that the practice is. The practice is the practice of the being with the people, and the being-with is the thing that the practice is, and the is is the thing that the practice is.
The practice of the belonging to the people is the practice of the gratitude for the family, and the family is the thing that the practice is, and the is is the thing that the practice is. The family is the family that is the given, and the given is the thing that the family is, and the is is the thing that the family is. The practice is the holding of the family and the seeing of the gift that the family is, and the seeing is the thing that the practice is, and the is is the thing that the practice is.
The practice of the belonging to the people is the practice of the gratitude for the friends, and the friends are the thing that the practice is, and the are is the thing that the practice is. The friends are the friends that are the chosen, and the chosen is the thing that the friends are, and the are is the thing that the friends are. The practice is the holding of the friends and the seeing of the gift that the friends are, and the seeing is the thing that the practice is, and the is is the thing that the practice is.
The practice of the belonging to the people is the practice of the gratitude for the community, and the community is the thing that the practice is, and the is is the thing that the practice is. The community is the community that is the shared, and the shared is the thing that the community is, and the is is the thing that the community is. The practice is the holding of the community and the seeing of the gift that the community is, and the seeing is the thing that the practice is, and the is is the thing that the practice is.
The practice of the belonging to the place is the practice of the gratitude for the place, and the place is the thing that the practice is, and the is is the thing that the practice is. The practice is the practice of the holding of the place, and the holding is the thing that the practice is, and the is is the thing that the practice is. The practice is the practice of the seeing of the place, and the seeing is the thing that the practice is, and the is is the thing that the practice is. The practice is the practice of the being in the place, and the being-in is the thing that the practice is, and the is is the thing that the practice is.
The practice of the belonging to the place is the practice of the gratitude for the home, and the home is the thing that the practice is, and the is is the thing that the practice is. The home is the home that is the shelter, and the shelter is the thing that the home is, and the is is the thing that the home is. The practice is the holding of the home and the seeing of the gift that the home is, and the seeing is the thing that the practice is, and the is is the thing that the practice is.
The practice of the belonging to the place is the practice of the gratitude for the earth, and the earth is the thing that the practice is, and the is is the thing that the practice is. The earth is the earth that is the ground, and the ground is the thing that the earth is, and the is is the thing that the earth is. The practice is the holding of the earth and the seeing of the gift that the earth is, and the seeing is the thing that the practice is, and the is is the thing that the practice is.
The living of the gratitude is the thing that the five ways lead to, and the leading-to is the thing that the living is, and the is is the thing that the living is. The living of the gratitude is the thing that the practice becomes, and the becoming is the thing that the living is, and the is is the thing that the living is. The living of the gratitude is the thing that is the life, and the life is the thing that the living is, and the is is the thing that the living is.
The living of the gratitude is the living that is the attention, the savoring, the expressing, the reframing, and the belonging, and the five are the things that the living is, and the are is the thing that the living is. The living is the living that is the practice, and the practice is the thing that the living is, and the is is the thing that the living is. The living is the living that is the held, and the held is the thing that the living is, and the is is the thing that the living is.
The living of the gratitude is not the living that is the perfect, and the perfect is the thing that the living is not, and the not is the thing that the living is not. The living of the gratitude is the living that is the practiced, and the practiced is the thing that the living is, and the is is the thing that the living is. The living is the living that is the returning, and the returning is the thing that the living is, and the is is the thing that the living is. The living is the living that returns to the practice, and the returning is the thing that the living does, and the doing is the thing that the living is.
The gratitude, as this book has presented it, is not the feeling. The gratitude is the practice, and the practice is the thing that the gratitude is, and the is is the thing that the gratitude is. The gratitude is the practice of the attention, the savoring, the expressing, the reframing, and the belonging, and the five are the things that the gratitude is, and the are is the thing that the gratitude is. The gratitude is the practice that holds the hard and the held, and the holding is the thing that the gratitude is, and the is is the thing that the gratitude is.
The practice is not the practice of the perfect. The practice is the practice of the returning, and the returning is the thing that the practice is, and the is is the thing that the practice is. The practice is the practice that is done on the good days and the hard days, and the good-and-hard is the thing that the practice is, and the is is the thing that the practice is. The practice is the practice that changes the life, not by the removing of the hard, but by the holding of the hard alongside the held, and the holding is the thing that the practice is, and the is is the thing that the practice is.
The many ways are the ways that the gratitude is practiced, and the practiced is the thing that the many ways are, and the are is the thing that the many ways are. The many ways are the ways that the gratitude is held, and the held is the thing that the many ways are, and the are is the thing that the many ways are. The many ways are the ways that the gratitude is lived, and the lived is the thing that the many ways are, and the are is the thing that the many ways are.
The life, lived with the gratitude, is the life that is the held, and the held is the thing that the life is, and the is is the thing that the life is. The life, lived with the gratitude, is the life that is the full, and the full is the thing that the life is, and the is is the thing that the life is. The life, lived with the gratitude, is the life that is the given, and the given is the thing that the life is, and the is is the thing that the life is.
Begin the practice. Return to the practice. Live the practice. The gratitude, in many ways, is the thing that the life is, and the is is the thing that the life is.
— Dr. David K. Lubega, LICSW, LCSW-C
Licensed Clinical Social Worker
Dr. Lubega has spent over 15 years in clinical practice, and this guide is written from the conviction that gratitude is not a feeling that comes and goes but a practice that holds — and the holding, done with understanding, is the thing that changes the life, not by removing the hard but by holding the hard alongside the held.
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