Quotes About Spiritual

I measure the spiritual health of our family by how much dancing is happening in the kitchen.

The Book of Forgiving: The Fourfold Path for Healing Ourselves and Our World, by Archbishop Desmond Tutu and his daughter, the Reverend Mpho Tutu.

We are biologically, cognitively, physically, and spiritually wired to love, be loved, and to belong. When those needs are not met, we don't function as were meant to be. We break. We fall apart. We numb. We ache … The absence of love and belonging will always lead to suffering.

At Sunday worship, as in every dimension of our existence, many of us pretend to believe we are sinners. Consequently, all we can do is pretend we have been forgiven. As a result, our whole spiritual life is pseudo-repentance and pseudo-bliss.

I am convinced that without a gutlevel experience of our profound spiritual emptiness, it is not possible to encounter the living God.

Becoming a little child meant becoming aware that all is gift, that I am helpless and powerless to add a single inch to my spiritual stature. Without the subjective awareness of utter dependence, the personal consciousness of a dynamism outside of self at work in us, I seriously question whether anyone has made real progress in the spiritual life.

One spiritual writer has observed that human beings are born with two diseases: life, from which we die; and hope, which says the first disease is not terminal. Hope is built into the structure of our personalities, into the depths of our unconscious; it plagues us to the very moment of our death. The critical question is whether hope is self-deception, the ultimate cruelty of a cruel and tricky universe, or whether it is just possibly the imprint of reality.

Several times in my ministry people have expressed the fear that self-acceptance will abort the ongoing conversion process and lead to a life of spiritual laziness and moral laxity. Nothing could be more untrue. The acceptance of self does not mean to be resigned to the status quo. On the contrary, the more fully we accept ourselves, the more successfully we begin to grow. Love is a far better stimulus than threat or pressure.

If we continue to focus solely on the sinner/saint duality in our person and conduct, while ignoring the raging opposition between the Pharisee and the child, spiritual growth will come to an abrupt standstill.

When belonging to an elite group eclipses the love of God, when I draw life and meaning from any source other than my belovedness, I am spiritually dead.

Men and women whose outlook on life is conditioned by the Dow are shrewder on the street than are the disciples on their spiritual journey.

Once the fervor has passed, weakness and infidelity appear. We discover our inability to add even a single inch to our spiritual stature. There begins a long winter of discontent that eventually flowers into gloom, pessimism, and a subtle despair—subtle because it goes unrecognized, unnoticed, and therefore unchallenged. It takes the form of boredom, drudgery.

At Sunday worship, as in every dimension of our existence, many of us pretend to believe we are sinners. Consequently, all we can do is pretend to believe we have been forgiven. As a result, our whole spiritual life is pseudo-repentance and pseudo-bliss.

Se continuarmos a nos concentrar exclusivamente na dualidade pecador/santo no jeito como vivemos e agimos, ignorando a oposição feroz entre o fariseu e a criança, o crescimento espiritual chegará, de repente, a um ponto de estagnação.

Yet the spiritual life begins with the acceptance of our wounded self.

The reply to the question Who is my neighbor? plunges us into the scandal of Jesus. The way of tenderness is not chronic niceness, sloppy sentimentality, or a soporific spirituality for the softheaded. The spiritual life isn't a theory. Living the spiritual life, treading the way of tenderness, calls for radical conversion, renunciation of a circumscribed moral code, and al life of humble service.

A periodic tune-up of our personal priorities and a regular safety inspection of the direction and desired destination of our lives help insure us against major temporal, emotional, and spiritual breakdowns.

We cannot find the kingdom of God simply by looking for it externally, because if we do not carry it within , it will not be recognizable without .

Changes can be looked at from the perspective of discontinuity or from the perspective of continuity. If we focus on the greatest ruptures of discontinuity, we can speak of physical, psychological, or spiritual "death." If we turn our attention to their aspects of complementary continuity, we can also speak of "rebirth.

Zazen is by no means a "quick fix" panacea for all psychological ailments. While it does aim to uproot the core causes of our "normal" human spiritual dis-ease, any "abnormal" mental health issues should be addressed before one is ready to engage in the austere rigors of this spiritual discipline.

Extreme age is a spiritual pitched battle fought in the dark. A battle that inevitably ends in defeat. The darkness and degradation of old age is something for which religions have never been able to offer us consolation or satisfactory explanation.

I kept running around it in large or small circles, always looking for someone or something able to convince me of my Belovedness. Self-rejection is the greatest enemy of the spiritual life because it contradicts the sacred voice that calls us the Beloved. Being the Beloved expresses the core truth of our existence.

marriage is foremost a vocation. Two people are called together to fulfill a mission that God has given them. Marriage is a spiritual reality. That is to say, a man and a woman come together for life, not just because they experience deep love for each other, but because they believe that God loves each of them with an infinite love and has called them to each other to be living witnesses of that love. To love is to embody God's infinite love in a faithful communion with another human being.

If it is true that we not only are the Beloved, but also have to become the Beloved; if it is true that we not only are children of God, but also have to become children of God; if it is true that we not only are brothers and sisters, but also have to become brothers and sisters . . . if all that is true, how then can we get a grip on this process of becoming? If the spiritual life is not simply a way of being, but also a way of becoming, what then is the nature of this becoming?