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Read through the most famous quotes by topic #attitude
Other people spoke, and I tried to keep up with the translations. All the stories were about Dimitri's kindness and strength of character. Even when not out battling the undead, Dimitri had always been there to help those who needed it. Almost everyone could recall sometime that Dimitri had stepped up to help others, going out of his way to do what was right, even in situations that could put him at risk. That was no surprise to me. Dimitri always did the right thing. And it was that attitude that had made me love him so much. I had a similar nature. I too rushed in when others needed me, sometimes when I shouldn't have. Others called me crazy for it, but Dimitri had understood. He'd always understood me, and part of what we'd worked on was how to temper that impulsive need to run into danger with reason and calculation. I had a feeling no one else in this world would ever understand me like he did. ↗
The acceptance of oneself is the essence of the whole moral problem and the epitome of a whole outlook on life. That I feed the hungry, that I forgive an insult, that I love my enemy in the name of Christ -- all these are undoubtedly great virtues. What I do unto the least of my brethren, that I do unto Christ. But what if I should discover that the least among them all, the poorest of all the beggars, the most impudent of all the offenders, the very enemy himself -- that these are within me, and that I myself stand in need of the alms of my own kindness -- that I myself am the enemy who must be loved -- what then? As a rule, the Christian's attitude is then reversed; there is no longer any question of love or long-suffering; we say to the brother within us "Raca," and condemn and rage against ourselves. We hide it from the world; we refuse to admit ever having met this least among the lowly in ourselves. ↗
I like Texas and Texans. In Texas, everything is bigger. When Texans win, they win big. And when they lose, it's spectacular. If you really want to learn the attitude of how to handle risk, losing and failure, go to San Antonio and visit the Alamo. The Alamo is a great story of brave people who chose to fight, knowing there was no hope of success against overwhelming odds. They chose to die instead of surrendering. It's an inspiring story worthy of study; nonetheless, it's still a tragic military defeat. They got their butts kicked. A failure if you will. They lost. So how do Texans handle failure? They still shout, "Remember the Alamo!" That's why I like Texans so much. They took a great failure and turned it into a tourist destination that makes them millions. Texans don't bury their failures. They get inspired by them. They take their failures and turn them into rallying cries. Failure inspires Texans to become winners. But that formula is not just the formula for Texans. It is formula for all winners. ↗
Any task in life is easier if we approach it with the one at a time attitude. ... To cite a whimsical saying; 'If you chase two rabbits, both of them will escape.' No one is adequate to do everything all at once. We have to select what is important, what is possible, and begin where we are, with what we have. And if we beginand if we keep going the weight, the worry, the doubt, the depression will begin to lift .... We can't do everything always, but we can do something now, and doing something will help to lift the weight and lessen the worry, 'The beginning,' said Plato, 'is the most important part. ↗
Something I constantly notice is that unembarrassed joy has become rarer. Joy today is increasingly saddled with moral and ideological burdens, so to speak. When someone rejoices, he is afraid of offending against solidarity with the many people who suffer. I don't have any right to rejoice, people think, in a world where there is so much misery, so much injustice. I can understand that. There is a moral attitude at work here. But this attitude is nonetheless wrong. The loss of joy does not make the world better - and, conversely, refusing joy for the sake of suffering does not help those who suffer. The contrary is true. The world needs people who discover the good, who rejoice in it and thereby derive the impetus and courage to do good. Joy, then, does not break with solidarity. When it is the right kind of joy, when it is not egotistic, when it comes from the perception of the good, then it wants to communicate itself, and it gets passed on. In this connection, it always strikes me that in the poor neighborhoods of, say, South America, one sees many more laughing happy people than among us. Obviously, despite all their misery, they still have the perception of the good to which they cling and in which they can find encouragement and strength. In this sense we have a new need for that primordial trust which ultimately only faith can give. That the world is basically good, that God is there and is good. That it is good to live and to be a human being. This results, then, in the courage to rejoice, which in turn becomes commitment to making sure that other people, too, can rejoice and receive good news. ↗
Imagine that the keeper of a huge, strong beast notices what makes it angry, what it desires, how it has to be approached and handled, the circumstances and the conditions under which it becomes particularly fierce or calm, what provokes its typical cries, and what tones of voice make it gentle or wild. Once he's spent enough time in the creature's company to acquire all this information, he calls it knowledge, forms it into a systematic branch of expertise, and starts to teach it, despite total ignorance, in fact, about which of the creature's attitudes and desires is commendable or deplorable, good or bad, moral or immoral. His usage of all these terms simply conforms to the great beast's attitudes, and he describes things as good or bad according to its likes and dislikes, and can't justify his usage of the terms any further, but describes as right and good the things which are merely indispensable, since he hasn't realised and can't explain to anyone else how vast a gulf there is between necessity and goodness. ↗
In a society of increasingly mass-produced, assembly-line entertainment, where every individual is treated like an empty pitcher to be filled from above, jazz retains something of the spirit of the handicrafts of yesteryear. The print of the human spirit warms it. Deep down, jazz expresses the enforced & compassionate attitudes of a minority group and may well appeal to us because we all have blue moods and, in a fundamental sense, none of us is wholly free. ↗
Activities such as chanting, bowing, and sitting in zazen are not at all wasted, even when done merely formally, for even this superficial encounter with the Dharma will have some wholesome outcome at a later time. However, it must be said in the most unambiguous terms that this is not real Zen. To follow the Dharma involves a complete reorientation of one's life in such a way that one's activities are manifestations of, and are filled with, a deeper meaning. If it were not otherwise, and merely sitting in zazen were enough, every frog in the pond would be enlightened, as one Zen master said. Dōgen Zenji himself said that one must practice Zen with the attitude of a person trying to extinguish a fire in his hair. That is, Zen must be practiced with an attitude of single-minded urgency. ↗
#dharma #focus #frogs #meditation #urgency
Religion has no power if God is not truly 'dangerous,' but religion also seeks to manage God, and make God safe. The second commandment speaks against the management of God. We cannot help but make our images of God, for God has given us imagination. But every image we make of God is finally a box: a cage, potentially an idol, from which the living God keeps breaking out. And if we try to keep God there, then God comes out with 'jealousy' to overturn our careful construction. The third commandment speaks against the management of God. To take God's name in vain is to make God useful to our projects and ourselves. We are wont to trivialize the truth of God and then disparage it for being trivial. We are told God's name in order to love this God, but loving God is not managing God but fearing [respecting] God. And with God, the attitudes of love and fear [respect] are not contradictory but complementary. ↗
Beyond the family or particular Christian tradition, how much effort do we make to consider what the Mennonites or the Episcopalians, the Baptists or the Pentecostals, the Methodists or the Presbyterians have to say to the rest of us out of their DIFFERENCES, as well as out of the affirmation in common with other Christians? As I suggested earlier, our patterns of ecumenicity tend to bracket out our differences rather than to celebrate and capitalize upon them. Finding common ground has been the necessary first step in ecumenical relations and activity. But the next step is to acknowledge and enjoy what God has done elsewhere in the Body of Christ. And if at the congregational level we are willing to say, 'I can't do everything myself, for I am an ear: I must consult with a hand or an eye on this matter,' I suggest that we do the same among whole traditions. If we do not regularly and programmatically consult with each other, we are tacitly claiming that we have no need of each other, and that all the truth, beauty, and goodness we need has been vouchsafed to us by God already. Not only is such an attitude problematic in terms of our flourishing, as I have asserted, but in this context now we must recognize how useless a picture this presents to the rest of society. Baptists, Presbyterians, and Roman Catholics failing to celebrate diversity provide no positive examples to societies trying to understand how to celebrate diversity on larger scales. ↗
#christian-tradition #church #denominations #diversity #ecumenism
