A Quote by Deborah Norville

There is a comfort in rituals, and rituals provide a framework for stability when you are trying to find answers. — © Deborah Norville
There is a comfort in rituals, and rituals provide a framework for stability when you are trying to find answers.
Rituals, even unhappy ones, provide a measure of comfort. Like a superstitious ballplayer who will only use certain bats, my depression rituals have become a fixed, normal part of my life. ... I need rituals to prevent unnecessarily rocking my already shaky emotional boat.
I try not to have too many rituals because I believe that rituals don't help you win. I used to do rituals a lot and it was crazy.
In times past there were rituals of passage that conducted a boy into manhood, where other men passed along the wisdom and responsibilities that needed to be shared. But today we have no rituals. We are not conducted into manhood; we simply find ourselves there.
Rituals are comforting; rituals combat loneliness.
Many successful people get up before 6am in the morning. They have rituals. They exercise, stretch, organize their day, and walk through that series of rituals.
I am not a believer in religious rituals. I was brought up in the Arya Samaj environment which taught us to shun rituals. Puja, of course, but simple, elegant and brief.
It might kill you to say it, because the film really takes on the Catholic Church, but I do think there is a sort of affection for certain rituals, and an authenticity to the presentation of those rituals, in 'Mea Maxima Culpa.'
When prayer, rituals and ascetic life are just a means of self-indulgence, they are harmful rather than beneficial. This is quite obvious to people nowadays, when it is widely recognised that fixations are not the same as valuable and laudable observances. One should not pray if that prayer is vanity; rituals are wrong when they provide lower satisfactions, like emotional stimulus instead of enlightenment; he or she should not be an ascetic who is only enjoying it.
There are so many spiders, and their rituals, their mating rituals, their courtship ritual, can be very, very different.
Rituals are how we step into our private field of dreams, a small Elysium all our own. Rituals are made not just for us, but for those we want to pass them on to.
You could also say that a precious brand often has rituals associated with it. They reinforce the specialness of the brand. And of course the brand owner can help ensure those rituals are created.
Rituals, anthropologists will tell us, are about transformation. The rituals we use for marriage, baptism or inaugurating a president are as elaborate as they are because we associate the ritual with a major life passage, the crossing of a critical threshold, or in other words, with transformation.
Forms and rituals do not produce worship, nor does the disuse of forms and rituals. We can use all the right techniques and methods, we can have the best possible liturgy, but we have not worshiped the Lord until Spirit touches spirit.
The Roman Catholic Church and its rituals were so much part of life that, although my parents would often question a small matter of dogma and none of us seemed more religious than anyone else, no one ever questioned the rituals or the basic tenets of belief.
Rituals are important. I get up. I take the dogs on a walk around to the front and then I pick up the papers. Then I walk around to the front door, then me and the two dogs come in the house and I give them treats. I make coffee. It's the regularity of these kinds of rituals that I find deeply satisfying.
The church must provide postmoderns with an alternity of rituals by which they can turn and tune to one another and feel connected to the cosmos.
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