My spirit life very much depends on my work. My work very much depends on my spirit life. And I pray every day, as part of my own ritual, to a god I believe in, not a god somebody else believes in.
I think grief is a huge subject; it's one of the things that everybody is going to confront in one way or another. There's been a lot of books written about how Americans have an odd way of trying to defer grief or minimize the need to grieve. People used to have a lot more ritual grief in their lives. For the most part, we think of it as a strictly temporal process: you grieve for a time and then you're over [it], but it's also a spatial process. It travels across a map.
The ritual was very important to me: cleaning the pot, rolling the pot.
I'd have no rituals, but I'm a person of compulsive habit. That's just some awful residue of a ritual. And one of the reasons for that is my living this life, which is otherwise so free of obligations. It's not at all unusual for anybody who's independently employed to crave a way of living whereby they create the structures without which their lives would otherwise start slopping around all over the place.
"Rituals" don't make you righteous, it's uprightness: living up to moral principles and ethical principles, and submitting to universal law established by God.
I grew up in the time just when cassettes were waning and CDs were growing. And so mix tapes - and not mix CDs - mix tapes were an important part of the friendship and mating rituals of New York adolescents. If you were a girl and I wanted you - to show you I like you, I would make you a 90-minute cassette wherein I would show off my tastes. I would play you a musical theater song next to a hip-hop song next to an oldie next to some pop song you maybe never heard, also subliminally telling you how much I like you with all these songs.
Prayer is a ritual! But at the root of prayer is the idea of complete bowing down in submission to the Will of God.
I'm in awe of the universe, but I don't necessarily believe there's an intelligence or agent behind it. I do have a passion for the visual in religious rituals, though, even though they may be completely empty and bereft of substance. The incense is powerful and provocative, whether Buddhist or Catholic.
Throughout human history, people have developed strong loyalties to traditions, rituals, and symbols. In the most effective organizations, they are not only respected but celebrated. It is no coincidence that the most highly admired corporations are also among the most profitable. Why? Because everyone involved is committed to certain non-negotiable core values. Traditions keep them alive. Rituals such as special occasions reaffirm them. Symbols serve as constant reminders of their enduring importance.
My ritual it's kind of an involuntary ritual. I lie awake the night before, worrying about award ceremony. Try and think of something to write in case I actually get up there. I write it at the very last minute like either in the car on the way to the ceremony or, you know, in the bathroom before the show starts. It's all of jumbled mess written on a napkin or a piece of toilet paper. That's my good luck ritual. It's just like being in college waiting for the last minute to do everything.
The idea of having dinner together every day with your family removes the pressure from trying to explain everything. You tell us the good parts about your day, but you also tell us the bad parts about your day. And at the end of that, because you're in a ritual, you remove the pressure of admitting you had a failure that day. And it also takes the wind out of having a great day. I mean, it makes you a little bit more normal all the time. That moment of therapeutic sharing is something that happens in food, that doesn't necessarily happen when you're watching TV.
You see that in the news constantly; done both the right way and the wrong way. The most recent example I can think of, obviously, is Lance Armstrong, who got it all wrong. Who wanted to apologize strategically, instead of abjectly. What got me interested was the repetitive nature of it. There's something so ritualized about it. Then the ritual needs to be reenacted very carefully and pretty frequently - Tiger Woods, and now Manti Te'o and Lance Armstrong, and a little earlier Anthony Weiner or Eliot Spitzer.
I do consider the human capacity for violence is the central issue of the social contract. In boxing we have a peculiarly civilized form, in that boxers don't screech and holler. They don't use weapons. All of this seems to me quite amazing, because it is so disciplined, so controlled. It's ritualized, but absolutely genuine. And the cultural structure built around that ritual is absolutely fascinating to me. And it seems to me that boxing is one of those structures that is designed to promote harmony. I think that it is a stove that contains that fire in us and makes it safe and useful.
I think we as people struggle for what is meaningful in our lives, and I think that modern, contemporary life is as easy as it's ever been, for many, many people, and the amount of physical exertion, for most people, is less than it's ever been. I think that there is something about the ritual of making things more difficult that people find meaning in.
I had the chance to play with a ghost of the museum. The function and the institution are gone - it's closed - but there is still the building. I was looking for something between an experiment and an extended ritual. I asked 15 actors to be in this museum and take the position of the museum's personnel. I put this small group under certain conditions and influences, interpreted by another group of actors or by real professional performers, like a magician, a psychic, a model, a hypnotist, a singer, a psycho-dramaturge.
Youll almost encounter a superstition amongst musicians, people sort of go through strange rituals, what they need to do to write a song.
There's nothing wrong with commercial art. There's nothing wrong with consumer society. There's nothing wrong with advertising. There's nothing wrong with shopping and spending money and being paid. There's nothing wrong with any of these things. These are things we do. I just think it's important to look at them from a different perspective - to see how bizarre and banal these rituals we partake in are. It's just important to think about them, I think, and to carry on. Life is about retrospection, and I think that goes for every facet of life.
My brother, this "religiosity" is not the standard by which true men of God are measured. In all the rituals that Islam has, deeply imbedded in those rituals are principles of truth. And sometimes we get lost in the religiosity; we get lost in the "symbol," but we miss the substance of the truth that is buried in the ritual!
Though the details differ across the world, no known culture lacks some version of the time-consuming, wealth consuming, hostility provoking rituals, the anti-factual, counter-productive fantasies of religion.
Dance in this century has remained primarily a personal ritual operating, like most avant-garde art, as an idiosyncratic form rather than a tribal expression of religious powers or a corporate expression of societal values.
What does Christianity mean today? National Socialism is a religion. All we lack is a religious genius capable of uprooting outmoded religious practices and putting new ones in their place. We lack traditions and ritual. One day soon National Socialism will be the religion of all Germans. My Party is my church, and I believe I serve the Lord best if I do his will, and liberate my oppressed people from the fetters of slavery. That is my gospel.
What I do is look at ancient African tribes, and the way they dress. The rituals of how they dress. . . . There's a lot of tribalism in the collections.
The Masonic movement... is the custodian of the law; it is the home of the Mysteries and the seat of initiation. It holds in its symbolism the ritual of Deity, and the way of salvation is pictorially preserved in its work. It is a far more occult organization than can be realised, and is intended to be the training school for the coming advanced occultists. In its ceremonials lie hid the wielding of the forces connected with the growth and life of the kingdoms of nature and the unfoldment of the divine aspects in man.
This commonplace cycle of falling asleep and waking, in darkness, under private cover, with another creature, a pale soft tender mammal, putting faces together in a ritual of affection, briefly settled in the eternal necessities of warmth, comfort, safety, crossing limbs to draw nearer - a simple daily consolation, almost too obvious, easy to forget by daylight.
We consult astrology charts like the Babylonians, try to make our children into our own image with a firm hand like the Romans, elbow others to get a breath-quickening glimpse of the queen in her ritual procession, and confess to the priests and attend church. And we wonder why, with all this power capital drawn from so many sources, we are deeply anxious about the meaning of our lives. The reason is plain enough: none of these, nor all of them taken together, represents an integrated world conception into which we fit ourselves with pure belief and trust.
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