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“Our spiritual traditions have carried virtues across time. They are tools for the art of living. They are pieces of intelligence about human behavior that neuroscience is now exploring with new words and images: what we practice, we become. What’s true of playing the piano or throwing a ball also holds for our capacity to move through the world mindlessly and destructively or generously and gracefully. I’ve come to think of virtues and rituals as spiritual technologies for being our best selves in flesh and blood, time and space. There are superstar virtues that come most readily to mind and can be the work of a day or a lifetime—love, compassion, forgiveness. And there are gentle shifts of mind and habit that make those possible, working patiently through the raw materials of our lives.”

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Book:Becoming Wise: An Inquiry into the Mystery and Art of Living
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“God is that force that drives us to really see each other and to really behold each other and care for each other and respond to each other. And for me, that is actually enough. That cultivating it, that thinking about it, worshipping it, working towards it, taking care of it, nurturing it in myself, nurturing it in other people, that really is a life’s work right there, and it doesn’t have to be any bigger than that. God doesn’t have to be out in the next solar system over bashing asteroids together. It’s plenty, just the God that I work with.” Kate Braestrup”

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Book:Becoming Wise: An Inquiry into the Mystery and Art of Living
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“I’m helped by a gentle notion from Buddhist psychology, that there are “near enemies” to every great virtue—reactions that come from a place of care in us, and which feel right and good, but which subtly take us down an ineffectual path. Sorrow is a near enemy to compassion and to love. It is borne of sensitivity and feels like empathy. But it can paralyze and turn us back inside with a sense that we can’t possibly make a difference. The wise Buddhist anthropologist and teacher Roshi Joan Halifax calls this a “pathological empathy” of our age. In the face of magnitudes of pain in the world that come to us in pictures immediate and raw, many of us care too much and see no evident place for our care to go. But compassion goes about finding the work that can be done. Love can’t help but stay present”

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Book:Becoming Wise: An Inquiry into the Mystery and Art of Living
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“We’ve made it private, contained it in family, when its audacity is in its potential to cross tribal lines. We’ve fetishized it as romance, when its true measure is a quality of sustained, practical care. We’ve lived it as a feeling, when it is a way of being. It is the elemental experience we all desire and seek, most of our days, to give and receive. The sliver of love’s potential that the Greeks separated out as eros is where we load so much of our desire, center so much of our imagination about delight and despair, define so much of our sense of completion. There is the love the Greeks called filia—the love of friendship. There is the love they called agape—love as embodied compassion, expressions of kindness that might be given to a neighbor or a stranger. The Metta of the root Buddhist Pali tongue, “lovingkindness,” carries the nuance of benevolent, active interest in others known and unknown, and its cultivation begins with compassion towards oneself.”

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Book:Becoming Wise: An Inquiry into the Mystery and Art of Living
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