A Quote by Sharon Salzberg

We don’t need any sort of religious orientation to lead a life that is ethical, compassionate & kind. — © Sharon Salzberg
We don’t need any sort of religious orientation to lead a life that is ethical, compassionate & kind.
You may have practical ethics and that kind of thing, but there is no spirituality in any aspect of our Western civilization. Our religious life is ethical, not mystical. The mystery has gone and society is disintegrating as a result.
Could we take anxiety to be something that may be of importance, may even be meaningful? And it says something about your history, and could we learn to sort of hold it in a way that's more compassionate, to sort of bring the frightened part of you close and treat it with some dignity, and keep focused instead on what kind of life you want to live connected to what kind of meaning and purpose. That's going to be a quicker, more self-compassionate and more certain journey forward inside things like panic disorder.
The first principle of ethical power is Purpose... It is the picture you have of yourself - the kind of person you want to be or the kind of life you want to lead.
The zealous disdain for religion in American jurisprudence amounts to intolerance. Keith Fournier of the American Center for Law and Justice concludes that 'the ones not being tolerated are religious people who dare make any kind of religious reference or take any kind of religious posture outside the private arena.
If you compromise in any kind of movement or any kind of wave of revolution, if you sort of play the game, things are gonna change far more slowly than you need them to.
In contemporary society secular humanism has been singled out by critics and proponents alike as a position sharply distinguishable from any religious formulation. Religious fundamentalists in the United States have waged a campaign against secular humanism, claiming that it is a rival "religion" and seeking to root it out from American public life. Secular humanism is avowedly non-religious. It is a eupraxsophy (good practical wisdom), which draws its basic principles and ethical values from science, ethics, and philosophy.
But this cheap-thrill version, this sort of ease definition, the feel-good definition of happiness is an empty promise. Unless we get wiser as to how to carry the difficulties of life in a way that's self-compassionate and empowering, we can create this kind of world in which we'd rather sort of plug into the matrix with whatever pills or escapist tendencies we can think of instead of walking through a process of living that's going to include loss. It's going to include limitations on function. We need to learn and teach our children how to do that.
People need doorways to explore universal religious and ethical ideas.
The first principle of ethical power is Purpose. By purpose, I don't mean your objective or intention-something toward which you are always striving. Purpose is something bigger. It is the picture you have of yourself-the kind of person you want to be or the kind of life you want to lead.
I didn't grow up as a religious person under any sort of system or anything like that, I just felt like I've always been sort of intrigued by that - how it can make people's lives better - I mean, it's a powerful thing. So I was interested in thinking about that kind of stuff.
Government sponsorship of religious activity, including prayer services, sacred symbols, religious festivals, and the like, tends to secularize the religious activity rather than make government more ethical or religious.
I believe that properly regulated research in stem-cell biotechnology will lead to many valuable improvements in medical treatment and that objections on religious or ethical grounds should be vigorously opposed.
Absolutely no religious rites of any kind, relating to any religious faith, should be associated with my funeral.
One doesn't begin to be a Christian because of an ethical decision or a great idea, but rather because of an encounter with an event, with a Person, who gives new horizons to life, and with that, a decisive orientation.
There is no religious or any kind of a gender that should separate you from any religious ideas.
The twentieth-century conservative is concerned, first of all, for the regeneration of the spirit and character – with the perennial problem of the inner order of the soul, the restoration of the ethical understanding, and the religious sanction upon which any life worth living is founded. This is conservatism at its highest.
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