Karen Armstrong Quotes

A project like Pangea, which enables us to enter in to the situations of others, imaginatively, is fulfilling what the religions call the Golden Rule... going into one's own experience, and going into other's experience, and seeing the world from another perspective — that's what we desperately need in our dangerously polarized world.

"Compassion dervies from the Latin patiri and the Greek pathein, meaning "to suffer, undergo or experience." So "compassion" means "to endure [something] with another person," to put ourselves in somebody else's shoes, to feel her pain as though it were our own, and to enter generously into his point of view. That is why our hearts, discover what gives us pain, and then refuse, under any circumstance whatsoever, to inflict that pain on anybody else. Compassion can be defined, therefore, as an attitude of principled, consistent altruism."

Paul had been doing his best to hasten the coming of the Messiah; that was the “good” that he was trying to do. But in an overwhelming moment of truth, he realized that Jesus’s followers were absolutely right and that his persecution of their community had actually impeded the arrival of the Messianic Age. As if this were not enough, his violence had broken the fundamental principles of the Torah: love of God and love of neighbor. In his excessive ardor for the law’s integrity, he had forgotten God’s stern command: “Thou shalt not kill.

We routinely and rightly condemn the terrorism that kills civilians in the name of God but we cannot claim the high moral ground if we dismiss the suffering and death of the many thousands of civilians who die in our wars as ‘collateral damage’. Ancient religious mythologies helped people to face up to the dilemma of state violence, but our current nationalist ideologies seem by contrast to promote a retreat into denial or hardening of our hearts. Nothing shows this more clearly than a remark of Madeleine Albright when she was still Bill Clinton’s ambassador to the United Nations. Later she retracted it, but among people around the world it has never been forgotten. In 1996, in CBS’s 60 Minutes, Lesley Stahl asked her whether the cost of international sanctions against Iraq was justified: 'We have heard that half a million children have died. I mean that’s more children than died in Hiroshima … Is the price worth it?’ 'I think this is a very hard choice,’ Albright replied 'but the price, we think the price is worth it.

The Oxford Classical Dictionary firmly states: “No word in either Greek or Latin corresponds to the English ‘religion’ or ‘religious.’ ”6 The idea of religion as an essentially personal and systematic pursuit was entirely absent from classical Greece, Japan, Egypt, Mesopotamia, Iran, China, and India.7 Nor does the Hebrew Bible have any abstract concept of religion; and the Talmudic rabbis would have found it impossible to express what they meant by faith in a single word or even in a formula, since the Talmud was expressly designed to bring the whole of human life into the ambit of the sacred.8

All truly creative thought is in some sense intuitive; it demands a leap forward into the dark world of uncreated reality. Seen in this way, intuition is not the abdication of reason but rather reason speeded up, encapsulated in an instant, so that a solution appears without the usual laborious logical preparations. A creative genius comes back from this undiscovered country like ones of the heroes of antiquity, who has wrested something back from the gods and brought it to mankind. It is possible, perhaps, to see religious inspiration in a similar way.

We are, the great spiritual writers insist, most fully ourselves when we give ourselves away, and it is egotism that holds us back from that transcendent experience that has been called God, Nirvana, Brahman, or the Tao. What I now realize, from my study of the different religious traditions, is that a disciplined attempt to go beyond the ego brings about a state of ecstasy. Indeed, it is in itself ekstasis. Theologians in all the great faiths have devised all kinds of myths to show that this type of kenosis, or 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 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 privileged lives and absorbing work.

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

The face of terror is not the true faith of Islam. That’s not what Islam is all about. Islam is peace. These terrorists don’t represent peace. They represent evil and war.

Mythology is usually inseparable from ritual.

We need myths that will help us to identify with all our fellow-beings, not simply with those who belong to our ethnic, national or ideological tribe. We need myths that help us to realise the importance of compassion, which is not always regarded as sufficiently productive or efficient in our pragmatic, rational world.

pre-Islamic period jahiliyyah, which is usually translated as “the time of ignorance.” But the primary meaning of the root JHL is “irascibility” — an acute sensitivity to honor and prestige, excessive arrogance, and, above all, a chronic tendency to violence and retaliation.4

A lot of the arguments about religion going on at the moment spring from a rather inept understanding of religious truth … Our notion changed during the early modern period when we became convinced that the only path to any kind of truth was reason. That works beautifully for science but doesn't work so well for the humanities. Religion is really an art form and a struggle to find value and meaning amid the ghastly tragedy of human life.

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.