Whoever speaks at length about the Exodus from Egypt is praiseworthy: The Exodus is a paradigm of divine guidance in the world. There are three main areas of our lives in which we perceive divine guidance: children, lifespan and sustenance. But not all people perceive divine guidance in the same way. Some people perceive divine guidance maybe once in a long while; the rest of their lives are presumed to be a product of nature and chance. There are some who perceive divine guidance in all things and all moments: about them we have the verse in Song of Songs, “I am for my beloved and my beloved is for me.” About such people the Zohar says, “Just as they cleave to God, God cleaves to them.” Those who speak at length about the Exodus come to perceive divine guidance in all things. They understand that we must thank God for the forces of 'natural guidance' – these too come from God. This is natural guidance (really a form of divine guidance) is expressed in the liturgy when we speak about God causing nightfall or fashioning the light of day. Thus when the students came to the rabbis in B’nai Brak to remind them to recite the Shema – they were really coming to remind them to give thanks to God's presence in natural phenomena. Similarly in the discussion regarding saying the Shema at night we are really talking about our awareness of divine guidance even in exile and alienated from God – even here we must acknowledge divine guidance.
Abraham Joshua Heschel
Awe is more than an emotion; it is a way of understanding, insight into a meaning greater than ourselves. The beginning of awe is wonder, and the beginning of wisdom is awe. Awe is an intuition for the dignity of all things, a realization that things not only are what they are but also stand, however remotely, for something supreme. Awe is a sense for transcendence, for the reference everywhere to mystery beyond all things. It enables us to perceive in the world intimations of the divine, to sense in small things the beginning of infinite significance, to sense the ultimate in the common and the simple: to feel in the rush of the passing the stillness of the eternal. What we cannot comprehend by analysis, we become aware of in awe. (Who is man?)
Carl Sagan
Science is not only compatible with spirituality; it is a profound source of spirituality. When we recognize our place in an immensity of light‐years and in the passage of ages, when we grasp the intricacy, beauty, and subtlety of life, then that soaring feeling, that sense of elation and humility combined, is surely spiritual. So are our emotions in the presence of great art or music or literature, or acts of exemplary selfless courage such as those of Mohandas Gandhi or Martin Luther King, Jr. The notion that science and spirituality are somehow mutually exclusive does a disservice to both (The Demon-Haunted World: Science as a Candle in the Dark)