I think probably one of the important things that happened to me was growing up in Idaho in the mountains, in the woods, and having a very strong presence of the wilderness around me. That never felt like emptiness. It always felt like presence.

People don't acknowledge loneliness in themselves, and don't appreciate its benefits, the reflection and attentiveness that come with it, the deepened acquaintance with oneself.

Most institutions of higher learning in the West were founded by and for religious denominations. The supposed alienation of education and faith is a recent phenomenon. At the same time, neither education nor the lack of it predisposes one to faith.

I can’t believe we will forget our sorrows altogether. That would mean forgetting that we had lived, humanly speaking. Sorrow seems to me to be a great part of the substance of human life.

It seems to me there is less meanness in atheism, by a good measure. It seems that the spirit of religious self-righteousness this article deplores is precisely the spirit in which it is written. Of course he's right about many things, one of them being the destructive potency of religious self-righteousness. (p. 146)

That odd capacity for destitution, as if by nature we ought to have so much more than nature gives us. As if we are shockingly unclothed when we lack the complacencies of ordinary life. In destitution, even of feeling or purpose, a human being is more hauntingly human and vulnerable to kindnesses because there is the sense that things should be otherwise, and then the thought of what is wanting and what alleviation would be, and how the soul could be put at ease, restored. At home. But the soul finds its own home if it ever has a home at all.

Every single one of us is a little civilization built on the ruins of any number of preceding civilizations, but with our own variant notions of what is beautiful and what is acceptable - which, I haste to add, we generally do not satisfy and by which we struggle to live.