In very real ways, soul, consciousness, love, and the Holy Spirit are one and the same. Each of these point to something that is larger than the individual, shared with God, ubiquitous, and even eternal—and then revealed through us! Holiness does not mean people are psychologically or morally perfect (a common confusion), but that they are capable of seeing and enjoying things in a much more “whole” and compassionate way, even if they sometimes fail at it themselves. 
.. Our effort is not a self-conscious striving to fill ourselves with the important Christian virtues; it is more getting out of the way and allowing [Christ’s] Spirit to transform all our activities. Christ will do the rest. His Spirit has joined ours and will never abandon us.
and then, as I often do, once I’ve worked on a talk, I just — at some point, you have to just let go of the outcome. And you say, “Look, if they boo and they throw things, it’ll last for 20 minutes. And then it’ll be over, and I’ll have an anecdote. It’ll be fine. I’ll go back to my life.”
Ms. Tippett: In Now Go Out There, you said, “The opposite of love is fear,” and you told these graduates that “fear can take that expensively educated brain of yours and reduce it to the state of a dog growling over a bone.” But you did say, “Ask yourself who’s noticing how scared you are,” and that that’s where your soul is. And if you can get curious about it, you get less scared
.. you note the connection between “breakdown” and “breakthrough.”
Ms. Karr:Right. [laughs] Is it a nervous breakdown or a nervous breakthrough? That’s right. That’s a good question.
Ms. Tippett:Because you had both, right?
Ms. Karr:Well, I think every nervous breakdown is a nervous breakthrough, if you let it be. I really do. I really believe that. I believe that it’s the old Hemingway saw of: “All of us are broken, and some of us get stronger in the broken places.”
Ms. Tippett:Yeah, here’s something else you said. You called the place you went the “Mental Marriott.” [laughs]
And even for those who seek, God often seems to be elusive. Why? Perhaps it is because God is closer than we can objectively or outwardly see.
“Do you not know that you are a temple of God and that the Spirit of God dwells in you?” (1 Corinthians 3:16). This same God who dwells in unapproachable light (1 Timothy 6:16) chooses to dwell inside creation.
.. It’s not just that God dwells inside you, but God is at the center of your spiritual makeup, an integral and enduring part of who you are. God is not added to you, but you are added to God. God is the foundation onto which your soul is built. Everyone you meet is also a God-particle wrapped in a soul.
.. We find God by peeling away ourselves. God is hidden treasure (Matthew 13:44) buried in the center of our souls, and we can find God when we tear away the onionskin layers of self.
If we persevere in clearing this well of its clutter, we’ll discover that the water of this inner well—the water in which we’re swimming—is God. We’ll find ourselves floating in God, encompassed by love. In a wonderful reversal, soul is now wrapped in God, and God moves to the outside as described in John 7:37: From our “innermost being will flow rivers of living water,” which is God’s self spilling out into our life and into the lives of those we touch.
We are living through perilous and polarizing times as a nation, with a dangerous crisis of moral and political leadership at the highest levels of our government and in our churches. We believe the soul of the nation and the integrity of faith are now at stake.
[As Christians,] it is time to be followers of Jesus before anything else—nationality, political party, race, ethnicity, gender, geography—our identity in Christ precedes every other identity. . . . “By this everyone will know that you are my disciples, if you have love for one another” (John 13:35). 
Parker Palmer broadens this shared responsibility to those of other faiths:
All three traditions [Christianity, Judaism, and Islam] are misunderstood because some of their alleged adherents engage in hateful and violent behavior that distorts and defies the values they claim to represent. At their core, Christianity, Islam, Judaism, and all of the major world religions are committed to compassion and hospitality. . . . In this fact lies the hope that we might reclaim their power to help reweave our tattered civic fabric. 
The Hebrew prophets, Buddha, Jesus, and Muhammed first appear to be “nothing,” outside the system, and really of no consequence. But like leaven and yeast, their much deeper power rises, again and again, in every age, while kings, tyrants, and empires change and pass away.