Karen Armstrong Quotes

Compassion is the key in Islam and Buddhism and Judaism and Christianity. They are profoundly similar.

Today we often assume that before undertaking a religious lifestyle, we must prove to our own satisfaction that "God" or the "Absolute" exists. This is good scientific practice: first you establish a principle; only then can you apply it. But the Axial sages would say that this was to put the cart before the horse. First you must commit yourself to the ethical life; then disciplined and habitual benevolence, not metaphysical conviction, would give you intimations of the transcendence you sought.

We have developed a more logical and discursive mode of thought. Instead of looking at a physical phenomena imaginatively, we strip an object of all its emotive associations and concentrate on the thing itself.

The world passed through Mecca, but did not stay long enough to interfere. Arabs were able to develop their own ideology and could interpret the knowledge and expertise of their more sophisticated neighbors as they chose. They were not pressured to convert to an alien religion or conform to official orthodoxy. The closed circle of both the trade cycle and the hajj rituals symbolized their proud self-sufficiency, which, as the years passed, would become a mark of their urban culture.

A theology should be like poetry, which takes us to the end of what words and thoughts can do.

A person who is impartial, fair, calm, gentle, serene, accepting, and openhearted is indeed a refuge.

The Taliban travesty, a noxious combination of Deobandi rigidity, tribal chauvinism, and the aggression of the traumatized war orphan.

Christmas Day 800, Pope Leo III crowned Charlemagne "Holy Roman Emperor" in the Basilica of St. Peter. The congregation acclaimed him as "Augustus," and Leo prostrated himself at Charlemagne's feet.

The trouble with a lot of modern theology and a lot of modern thinking about God, is that we think of God a sort of being like ourselves, but bigger and better with likes and dislikes similar to our own.

When you feel compassion, you dethrone yourself from the centre of the world.

You have to get into the water and learn against what seems to be the law gravity to float and dancing, or athletics takes you years before you develop a skill. But if you work at it, practicing daily, you can enable your body to do things that are utterly impossible to an untrained physic.

There is no ascent to the heights without prior descent into darkness, no new life without some form of death.

Religion is a search for transcendence. But transcendence isn't necessarily sited in an external god, which can be a very unspiritual, unreligious concept.

A myth, therefore, is true because it is effective, not because it gives us factual information. If, however, it does not give us new insight into the deeper meaning of life, it has failed.

Yet a personal God can become a grave liability. He can be a mere idol carved in our own image, a projection of our limited needs. fears and desires. We can assume that he loves what we love and hates what we hate, endorsing our prejudices instead of compelling us to transcend them.

The violent secularism of al-Nasser had led Qutb to espouse a form of Islam that distorted both the message of the Quran and the Prophet's life. Qutb told Muslims to model themselves on Muhammad: to separate themselves from mainstream society (as Muhammad had made the hijrah from Mecca to Medina), and then engage in a violent jihad. But Muhammad had in fact finally achieved victory by an ingenious policy of non-violence; the Quran adamantly opposed force and coercion in religious matters, and its vision - far from preaching exclusion and separation - was tolerant and inclusive. Qutb insisted that the Quranic injunction to toleration could occur only after the political victory of Islam and the establishment of a true Muslim state. The new intransigence sprang from the profound fear that is at the core of fundamentalist religion. Qutb did not survive. At al-Nasser's personal insistence, he was executed in 1966.

Every Sunni fundamentalist movement has been influenced by Qutb. Most spectacularly it has inspired Muslims to assassinate such leaders as Anwar al-Sadat, denounced as a jahili ruler because of his oppressive policies towards his own people. The Taliban, who came to power in Afghanistan in 1994, are also affected by his ideology.

Pain is something that's common to human life. When we ignore it, we aren't engaging in the whole reality, and the pain begins to fester.

The Deuteronomists had made violence an option in the Judeo-Christian religion. It would always be possible to make these scriptures endorse intolerant policies.

Illness itself can make you angry, enraged, furious, and it made me angry, enraged, and furious. I don't think it brought me to God at all. It depends how you deal with it. And I think that, at its best, three little words that always have to be applied to religion, religion can help you to deal with that.

What mattered was not what you believed but how you behaved. Religion was about doing things that changed you at a profound level.

Ibn Taymiyyah was a worrying figure to the establishment. His return to the fundamentals of the Quran and sunnah and his denial of much of the rich spirituality and philosophy of Islam may have been reactionary, but it was also revolutionary. He outraged the conservative ulama, who clung to the textbook answers, and criticized the Mamluk government of Syria for practices which contravened Islamic law as he understood it.

Compassion impels us to work tirelessly to alleviate the suffering of our fellow creatures, to dethrone ourselves from the centre of our world and put another there, and to honour the inviolable sanctity of every single human being, treating everybody, without exception, with absolute justice, equity and respect.

We are addicted to our egotism, our likes and dislikes and prejudices, and depend upon them for our own sense of identity.

If your child dies, or you witness a terrible natural disaster, yes, you certainly want a scientific explanation as to what's happened. But science can't help you to find meaning, help you deal with that turbulence of your grief, rage, and dismay.

From the Muslims I learned from the extraordinary pluralism of the Koran, the fact that the Koran endorses every single one of the major world faiths, but I was particularly enthralled by the Sufi tradition, the mystical tradition of Islam, which is so open to other religious faiths.

From the Rabbis of the early Talmudic age I learned that there is never a last word on God. There's, you always continue to question. Even God himself could be questioned and you can keep arguing with one another and there will be no end to this conversation about the divine because no human expression of God can be ultimate.

I learned a lot from both, initially Jewish and Muslim theologians that had been missing, perhaps from my rather parochial Catholic upbringing.

And sometimes it's the very otherness of a stranger, someone who doesn't belong to our ethnic or ideological or religious group, an otherness that can repel us initially, but which can jerk us out of our habitual selfishness, and give us intonations of that sacred otherness, which is God.

Well, the idea of God as a supreme being means that he is simply like us, writ large, and just bigger and better, the end product of the series; whereas this divine personality that we meet in the Bible was, for centuries, regarded simply as a symbol of a greater transcendence that lay beyond it.

Breath control is crucial to most of the contemplative traditions... Qur'anic reciters chant long phrases for meditation. It is natural for the audience to adjust their breathing too and find that this has a calming, therapeutic effect, which enables them to grasp the more elusive teachings of the text.

The Quran gave women rights of inheritance and divorce centuries before Western women were accorded such status. The

We have seen that a myth could never approached in a purely profane setting. It was only comprehensible in a liturgical context that set it apart from everyday life; it must be experienced as part of a process of personal transformation. None, of this surely applies to the novel, which can be read anywhere at all witout ritual trappings, and must, if it is any good, eschew the overtly didactic. Yet the experience of reading a novel has certain qualities that remind us of the mythology. It can be seen as a form of mediation. Readers have to live with a novel for days or even weeks. It prljects them into another worl, parallel to but apart from their ordinary lives. They know perfectly well that this fictional realm is not 'real' and yet while they are reading it becomes compelling. A powerful novel bcomes part of the backdrop of lives long after we have laid the book aside. It is an excercise of make-believe, that like yoga or a religious festival breaks down barriers of space and time and extends our sympathies to empathise with others lives and sorrows. It teaches compassion, the ability to 'feel with' others. And, like mythology , an important novel is transformative. If we allow it do so, can change us forever.

You know how it is in the symphony when you are listening to the symphony, the last notes die away, and there's often a beat of silence in the auditorium before the applause begins. It's a very full and pregnant silence. Now theology should bring us to live into that silence, into that pregnant pause.

The aim of this step is threefold: (1) to recognize and appreciate the unknown and unknowable, (2) to become sensitive to overconfident assertions of certainty in ourselves and other people, and (3) to make ourselves aware of the numinous mystery of each human being we encounter during the day. First,

If we want to create a viable, peaceful world, we've got to integrate compassion into the gritty realities of 21st century life.

If it is written and read with serious attention, a novel, like a myth or any great work of art, can become an initiation that helps us to make a painful rite of passage from one phase of life, one state of mind, to another. A novel, like a myth, teaches us to see the world differently; it shows us how to look into our own hearts and to see our world from a perspective that goes beyond our own self-interest.

All religions are designed to teach us how to live, joyfully, serenely, and kindly, in the midst of suffering.

Of all the great world religions, Christianity should value the body most. After all, it taught that God had in some sense taken a human body and used it to redeem the world; everything about the physical should have been sacred and sacramental. But that had not happened. instead, the churches had found it almost impossible to integrate the sexual with the divine and had developed a Platonic aversion to the body - particularly the bodies of women.

Look into your own heart, discover what it is that gives you pain and then refuse, under any circumstance whatsoever, to inflict that pain on anybody else.

Sumer had devised the system of structural violence that would prevail in every single agrarian state until the modern period, when agriculture ceased to be the economic basis of civilization.

Human beings cannot endure emptiness and desolation; they will fill the vacuum by creating a new focus of meaning. The idols of fundamentalism are not good substitutes for God; if we are to create a vibrant new faith for the twenty-first century, we should, perhaps, ponder the history of God for some lessons and warnings.

I believe in holiness and sacredness in other people. It doesn't mean that the clouds part and I see God. That's a juvenile way of thinking about it.

Compassion is not a popular virtue. Very often when I talk to religious people, and mention how important it is that compassion is the key, that it's the sine-qua-non of religion, people look kind of balked, and stubborn sometimes, as much to say, what's the point of having religion if you can't disapprove of other people?

There was a growing conviction that religion had to become as rational as modern science.

There is always a moment in warfare when the horrifying reality breaks through the glamour.

I tremble for our world, where, in the smallest of ways, we find it impossible ... to find room for the other in our minds. If we cannot accommodate a viewpoint in a friend without resorting to unkindness, how can we hope to heal the terrible problems of our planet?

Beethoven's string quartets express pain itself; it is not MY pain.

The Roman clergy thus adopted the old aristocracy's ideal of libertas, which had little to do with freedom; rather, it referred to the maintenance of the privileged position of the ruling class, lest society lapse into barbarism.

If it is not tempered by compassion, and empathy, reason can lead men and women into a moral void. (95)

But during the nineteenth century, Europe was reconfigured into clearly defined states ruled by a central government.

We can either emphasize those aspects of our traditions, religious or secular, that speak of hatred, exclusion, and suspicion or work with those that stress the interdependence and equality of all human beings. The choice is yours. (22)

In [the] early days, Muslims did not see Islam as a new, exclusive religion but as a continuation of the primordial faith of the 'People of the Book', the Jews and Christians. In one remarkable passage, God insists that Muslims must accept indiscriminately the revelations of every single one of God's messengers: Abraham, Isaac, Ishamel, Jacob, Moses, Jesus and all the other prophets. The Qur'an is simply a 'confirmation' of the previous scriptures. Nobody must be forced to accept Islam, because each of the revealed traditions had its own din; it was not God's will that all human beings should belong to the same faith community. God was not the exclusive property of any one tradition; the divine light could not be confined to a single lamp, belonged neither to the East or to the West, but enlightened all human beings. Muslims must speak courteously to the People of the Book, debate with them only in 'the most kindly manner', remember that they worshipped the same God, and not engage in pointless, aggressive disputes.

Religious people often prefer to be right rather than compassionate. Often, they don't want to give up their egotism. They want their religion to endorse their ego, their identity.

I discovered that I felt at home and alive in the silence, which compelled me to enter my interior world and around there. Without the distraction of constant conversation, the words on the page began to speak directly to my inner self. They were no long expressing ideas that were simply interesting intellectually, but were talking directly to my own yearning and perplexity.

In the official imperial theology, the titles "Son of God" and "Lord" usually applied to the emperor and the word "gospel" referred to his achievements. By speaking of Jesus in these terms, Paul was tacitly inviting the Roman community to declare its loyalty to the true ruler of the universe. Members were to become co-conspirators with him in acknowledging that, unbeknownst to the powers that be, a fundamental change had occurred when God had vindicated the crucified Messiah.49

I have become convinced, through my studies, that the only way to achieve a safe, just and viable world is to live by the Golden Rule. This is what drives my writing. I want to point out this interconnectedness, point out the beauty of the faith in all traditions without exception, show the complexity of the atrocities that we have experienced, and our shared culpability as a species.

The Qur'an had begun to develop a primitive just war theory. In the steppes, aggressive warfare was praiseworthy; but in the Qur'an, self-defense was the only possible justification for hostilities and the preemptive strike was condemned.5 War was always a terrible evil, but it was sometimes necessary in order to preserve decent values, such as freedom of worship. Even here, the Qur'an did not abandon its pluralism: synagogues and churches as well as mosques should be protected. The Muslims felt that they had suffered a fearful assault; their expulsion from Mecca was an act that had no justification. Exile from the tribe violated the deepest sanction of Arabia; it had attacked the core of the Muslims' identity.

Compassion does not, of course, mean to feel pity or condescend, but to feel with

A mode of knowledge rooted in silence and intuitive insight which gives meaning to life but which cannot be explained in rational terms.

My greatest solace is my study. If I am deprived of my study, I can become lost, unhappy and unhinged.

Yet it is perhaps worth mentioning that the masculine tenor of God-talk is particularly problematic in English. In Hebrew, Arabic and French, however, grammatical gender gives theological discourse a sort of sexual counterpoint and dialectic, which provides a balance that is often lacking in English. Thus in Arabic al-Lah (the supreme name for God) is grammatically masculine, but the word for the divine and inscrutable essence of God - al-Dhat - is feminine.

Compassion is not an option. It's the key to our survival.

There are some forms of religion that are bad, just as there's bad cooking or bad art or bad sex, you have bad religion too.

To know that what is impenetrable to us really exists, manifesting itself to us as the highest wisdom and the most radiant beauty, which our dull faculties can comprehend only in their most primitive forms - this knowledge, this feeling is at the center of all true religiousness.

In the inscriptions of Darius I, who came to the Persian throne after the death of Cyrus's son Cambyses in 522 BCE, we find a combination of three themes that would recur in the ideology of all successful empires: a dualistic worldview that pits the good of empire against evildoers who oppose it; a doctrine of election that sees the ruler as a divine agent; and a mission to save the world.

Some Palaeolithic heroes survived in later mythical literature. The Greek hero Herakles, for example, is almost certainly a relic of the hunting period.

I never intended to be a historian of religion. My aim was to become a professor of English Literature in a university, but I had a series of absolute career disasters and found myself making television programs about the nature of religion and about Christian history and started to discover about other religious traditions, and that was an absolute eye-opener for me.

if we harm our neighbors, we also inflict damage on ourselves. There

Yet my study of the history of religion has revealed that human beings are spiritual animals. Indeed, there is a case for arguing that Homo sapiens is also Homo religiosus

Jesus did not spend a great deal of time discoursing about the trinity or original sin or the incarnation, which have preoccupied later Christians. He went around doing good and being compassionate.

If we could view Muhammad as we do any other important historical figure we would surely consider him to be one of the greatest geniuses the world has known.

we have come to depend on the instant rush of energy and delight we feel when we display our cleverness by making an unkind remark and the spurt of triumph when we vanquish an annoying colleague. Thus do we assert ourselves and tell the world who we are. It is difficult to break a habit upon which we depend for our sense of self.

Some people simply bury their heads in the sand and refuse to think about the sorrow of the world, but this is an unwise course, because, if we are entirely unprepared, the tragedy of life can be devastating.

Even before 9/11 I was gripped by a sense of dread: our lack of criticism about what we were doing in the Middle East - the slagging off of a whole religious tradition.

The constant reprimands made me hyperconscious of my own performance, and so instead of getting rid of self, I had become embedded in the egoism I was supposed to transcend. Now I was beginning to understand that a silence that is not clamorous with vexation and worried self-regard can become part of the texture of your mind, can seep into you, moment by moment, and gradually change you.

You entered into a Socratic dialogue in order to change; the object of the exercise was to create a new, more authentic self.

In the eleventh century, a Jerusalem rabbi still recalled with gratitude the mercy God had shown his people when he allowed the "Kingdom of Ishmael" to conquer Palestine.

At the beginning of the twentieth century, every single leading Muslim intellectual was in love with the west, and wanted their countries to look just like Britain and France.

The awful atrocities of religion happened when people assume that God shares your likes and dislikes. The Crusaders when into battle to kill Muslims and Jews and cried, "God will's it." That was their battle cry. Obviously God willed no such thing. The Crusaders were simply projecting onto a deity they'd created on their own image and likeness, all their hatred and loathing of these faiths and made it endorse some of their most awful prejudices and lethal prejudices.

In each of the early surahs, God spoke intimately to the individual, often preferring to pose many of his teachings in the form of a question - 'Have you not heard?' 'Do you consider?' 'Have you not seen?'. Each listener was thus invited to interrogate him or herself. Any response to these queries was usually grammatically ambiguous or indefinite, leaving the audience with an image on which to meditate but with no decisive answer. This new religion was not about achieving metaphysical certainty; the Quran wanted people to develop a different kind of awarness.

Ironically, the first thing that appealed to me about Islam was its pluralism. The fact that the Koran praises all the great prophets of the past.

After Iyman Faris's foiled plot to destroy the Brooklyn Bridge, however, most of the al-Qaeda central command had either been killed or captured, and there were no more major incidents.85 But just as the situation seemed to be improving, in March 2003, the United States, Britain, and their allies invaded Iraq, despite considerable opposition from the international community and strong protests throughout the Muslim world. The reasons for this invasion were allegations that Saddam Hussein possessed weapons of mass destruction and had furnished support for al-Qaeda, both of which eventually proved to be groundless.

We have a duty to get to know one another, and to cultivate a concern and responsibility for all our neighbors in the global village.

even the presidents of Harvard and Yale saw the War of Independence as part of God's design for the overthrow of Catholicism.

Today we often think that before we start living a religious life we have first to accept the creedal doctrines and that before one can have any comprehension of the loyalty and trust of faith, one must first force one's mind to accept a host of incomprehensible doctrines. But this is to put the cart before the horse.

Oedipus had to abandon his certainty, his clarity, and supposed insight in order to become aware of the dark ambiguity of the human condition.

In order to always treat others, as we would wish to be treated ourselves, we have to learn about each other. Not just relying on an op-ed piece we may have read here, or a half-remembered interview on the television program there that happens to chime with our own views.

Religion starts with the perception that something is wrong.

You put yourself in the receptive frame of mind with which we approach music or poetry, which you can measure the difference on a neurological scanner.

In the West, we have deliberately excluded religion from political life and regard faith as an essentially private activity. But this is a modern development, dating only to the eighteenth century, and would have been incomprehensible to both Jesus and Paul.

The new atheists show a disturbing lack of understanding of or concern about the complexity and ambiguity of modern experience, and their polemic entirely fails to mention the concern for justice and compassion that, despite their undeniable failings, has been espoused by all three of the monotheisms.

Religious fundamentalists also develop an exagerrated view of their enemy as the epitome of evil. This tendency makes critique of the new atheists too easy. They never discuss the work of such theologians as Bultmann or Tillich, who offer a very different view of religion and are closer to mainstream tradition than any fundamentalist. Unlike Feurerbach, Marx and Freud, the new atheists are not theologically literate. As one of their critics has remarked, in any military strategy it is essential to confront the enemy at its strongest point; failure to do so means that their polemic remains shallow and lacks intellectual depth. It is also morally and intellectually conservative. Unlike Feurerback, Marx, Ingersoll or Mill, these new Atheists show little concern about the poverty, injustice and humiliation that has inspired many of the atrocities they deplore; they show no yearning for a better world. Nor, like Nietzsche , Sartre or Camus, do they compel their readers to face up to the pointlessness and futility that ensue when people lack the resources to create a sense of meaning. They do not appear to consider the effect of such nihilism on people who do not have priv

Unless there is some kind of spiritual revolution that can keep abreast of our technological genius, it is unlikely that we will save our planet. A purely rational education will not suffice.

The Meccan merchants had met Christian monks and hermits during their travels, and were familiar with the stories of Jesus and the concepts of Paradise and the Last Judgment. They called Jews and Christians the ahl al-kitab ("the People of the Book"). They admired the notion of a revealed text and wished they had sacred scripture in their own language.

As the philosopher Walter Benjamin put it: "There is no document of civilization that is not at the same time a document of barbarism."24

Theologians in all the great faiths have devised all kinds of myths to show that this type of kenosis, of self-emptying, is found in the life of God itself. They do not do this because it sounds edifying, but because this is the way that human nature seems to work. We are most creative and sense other possibilities that transcend our ordinary experience when we leave ourselves behind.

The Socratic dialogue was a spiritual exercise designed to produce a profound psychological change in the participants, and because its purpose was that each person should understand the depth of his ignorance, there was no way that anybody could win. Plato

Mythology is usually inseparable from ritual.

By using feminist arguments, for which most had little or no sympathy, as part of their propaganda, the colonialists tainted the cause of feminism in the Muslim world, and helped to distort the faith by introducing an imbalance that had not existed before.83 The

We are opinionated society. We're very happy to spout forth our own views; we're not good about listening. We have to listen to other's stories. Learn to listen to the stories of the terrorists just as we hope that they will listen to ours because very often these narratives express frustrations, fears, and anxieties that most societies can safely ignore.

The Taliban's discrimination against women is completely opposed to the practice of the Prophet and the conduct of the first ummah. The Taliban are typically fundamentalist, however, in their highly selective vision of religion (which reflects their narrow education in some of the madrasahs of Pakistan), which perverts the faith and turns it in the opposite direction of what was intended. Like all the major faiths, Muslim fundamentalists, in their struggle to survive, make religion a tool of oppression and even of violence.