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“One form of honesty has always been lacking among founders of religions and their kin:—they have never made their experiences a matter of the intellectual conscience. "What did I really experience? What then took place in me and around me? Was my understanding clear enough? Was my will directly opposed to all deception of the senses, and courageous in its defence against fantastic notions?"—None of them ever asked these questions, nor to this day do any of the good religious people ask them. They have rather a thirst for things which are contrary to reason, and they don't want to have too much difficulty in satisfying this thirst,—so they experience "miracles" and "regenerations," and hear the voices of angels! But we who are different, who are thirsty for reason, want to look as carefully into our experiences as in the case of a scientific experiment, hour by hour, day by day! We ourselves want to be our own experiments, and our own subjects of experiment.”

“One form of insecurity of attachment, called "disorganized/disoriented", has been associated with marked impairments in the emotional, social, and cognitive domains, and a predisposition toward a clinical condition known as dissociation in which the capacity to function in an organized, coherent manner is at times impaired. Studies have also found that youths with a history of disorganized attachments are at great risk of expressing hostility with their peers and have the potential for interpersonal violence as they mature (Lyons-Ruth & Jacobwitz, 1999; Carlson, 1998). This disorganized form of attachment has been proposed to be associated with the caregiver's frightened, frightening, or disoriented behavior with the child. Such experiences create a state of alarm in the child. The parents of these children often have an autobiographical narrative finding, as revealed in the Adult Attachment Interview, of unresolved trauma or grief that appears as a disorientation in their narrative account of their childhoods. Such linguistic disorientation occurs during the discussion of loss or threat from childhood experiences. Lack of resolution appears to be associated with parental behaviors that are incompatible with an organized adaptation on the part of the child. Lack of resolution of trauma or grief in a parent can lead to parental behaviors that create "paradoxical", unsolvable, and problematic situations for the child. The attachment figure is intended to be the source of protection, soothing, connections, and joy. Instead, the experience of the child who develops a disorganized attachment is such that the caregiver is actually the source of terror and fear, of "fright without solution", and so the child cannot turn to the attachment figure to be soothed (Main & Hesse, 1990). There is not organized adaptation and the child's response to this unsolvable problem is disorganization (see Hesse et al., this volume).”

“One form of prayer moves us particularly to take up the task of evangelization and to seek the good of others: it is the prayer of intercession. Let us peer for a moment into the heart of Saint Paul, to see what his prayer was like. It was full of people: "...I constantly pray with you in every one of my prayers for all of you... because I hold you in my heart" (Phil 1:4, 7). Here we see that intercessory prayer does not divert us from true contemplation, since authentic contemplation always has a place for others.”

“One form of religion perpetually gives way to another; if religion did not change it would be dead. ... Each time the new ideas appear they are seen at first as a deadly foe threatening to make religion perish from the earth; but in the end there is a deeper insight and a better life with ancient follies and prejudices gone.”

“One Friday, after a particularly shattering day at the office, in which my code reviews had all come back red with snotty comments, and my manager, Peter, had gently inquired about the pace of my refactoring ("perhaps not sufficiently turbo-charged"), I arrived home in a swirl of angst, with petulance and self-recrimination locked in ritual combat to determine which would ruin my night. On the phone with Beoreg, I ordered my food with a rattling sigh, and when his brother arrived at my door, he carried something different: a more compact tub containing a fiery red broth and not one but two slabs of bread for dipping. "Secret spicy," he whispered. The soup was so hot it burned the frustration out of my, and I went to bed feeling like a fresh plate, scalded and scraped clean.”

“One function of the librarian, as he saw it, was to blunt the edge of these differences and to provide a means whereby the rich and poor could live happily side by side. The public library was a great leveler, supplying a literature by which the ordinary man could experience some of the pleasures of the rich, and providing a common ground where employer and employee could meet on equal terms.”

“One funny thing about zazen is that, unlike most other forms of meditation, we keep our eyes open. This is a way of acknowledging the outside world as part of our practice and as a part of us. If we close our eyes and shut out the outside world, we get a little unbalanced. We can start to believe that what we are is limited to that which is enveloped in what Dōgen likes to call our “skin bag.” Or, conversely, the lack of visual input leads us deeper into the world of our own fantasies and abstractions. By opening our eyes, we are letting in that light that Dōgen says we should shine inward. So although we are shining our light inward, we also accept that there is no hard line that divides ourselves from the outside world, or the rest of the universe.”