Best 186 quotes of Karen Armstrong on MyQuotes

After I left the convent, for 15 years I was worn out with religion, I wanted nothing whatever to do with it. I felt disgusted with it. If I saw someone reading a religious book on a train, I'd think, how awful.

A gentleman is not born but crafted. He had to work on himself in the same way as a sculptor shaped a rough stone and made it a thing of beauty.

A God who kept tinkering with the universe was absurd; a God who interfered with human freedom and creativity was a tyrant. If God is seen as a self in a world of his own, an ego that relates to a thought, a cause separate from its effect, he becomes a being, not Being itself. An omnipotent, all‐knowing tyrant is not so different from earthly dictators who make everything and everybody mere cogs in the machine which they controlled. An atheism that rejects such a God is amply justified.

Alas, all traditions lose their primal purity and we all fail our founders.

Alexander's achievement was not the conquest of India, but the feat of actually getting there and his two years in India were more of a geographical expedition than a military campaign. .... a Greek army had reached what they regarded as the end of the earth. They had pitted themselves against the ultimate as bravely as the yogins had struggled to break through the limits of the human psyche. Where mystics had conquered interior space, Alexander explored the farthest reaches of the physical world. .... like many of the axial sages, he was constantly 'straining after more'.

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

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

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.

And so, one of the reasons why I started my Charter for Compassion, was to bring the Golden Rule back to the center of religion and morality and not put other's secondary goals, less demand goals, into the forefront.

A science can diagnose a cancer and can even find a cure for it, but it can't, and a scientist will be the first to say, it's can't help you to deal with the stress and disappointment and terror that comes with a diagnosis, and nor can it help you to die well, like Socrates, kindly, not railing against faith, but in possession of your own death. For these imponderable questions people have turned to mythos.

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

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.

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

Buddhists talk about nirvana in very much the same terms as monotheists describe God.

But human beings fall easily into despair, and from the very beginning we invented stories that enabled us to place our lives in a larger setting, that revealed an underlying pattern, and gave us a sense that, against all the depressing and chaotic evidence to the contrary, life had meaning and value.

Compassion doesn't, of course, mean feeling sorry for people, or pity, which is how the word has become emasculated in a way.

Compassion has been advocated by all the great faiths because it has been found to be the safest and surest means of attaining enlightenment. It dethrones the ego from the center of our lives and puts others there, breaking down the carapace of the selfishness that holds us back from an experience of the sacred. And it gives us ecstasy, broadening our perspectives and giving us a larger, enhanced vision.

Compassion has to become a discipline. It's something that you do. It's no good thinking that you agree with compassion or not, you've just got to do it. Just like it's no good agreeing that it's possible to float, you just have to get into the pool and then you learn that it's possible.

Compassion is aptly summed up in the Golden Rule, which asks us to look into our own 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.

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

Compassion is not a popular virtue

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?

Compassion is not feeling sorry for others. It's not soft. It requires an intellectual effort.

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

Creation stories had never been regarded as historically accurate; their purpose was therapeutic. But once you start reading Genesis as scientifically valid, you have bad science and bad religion.

Deeds that seemed unimportant at the time would prove to have been momentous; a tiny act of selfishness and unkindness or, conversely, an unconsidered act of generosity would become the measure of a human life.

Each of the world religions has its own particular genius, its own special insight into the nature and requirements of compassion, and has something unique to teach us.

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.

Even though the discples were not aware of it, the presence was with them while they were reviewing the scriptures together on the road. Henceforth, we will catch only a fleeting glimpse of it -- in the study of sacred writings, in other human beings, in liturgy, and in communion with strangers. But these moments remain us that our fellow men and women are themselves sacred; there is something about them taht is worthy of absolute reverence, is in the last resort mysterious, and we will always elude us.

Eventually, with regret, I left the religious life, and, once freed of the burden of failure and inadequacy, I felt my belief in God slip quietly away. He had never really impinged upon my life, though I had done my best to enable him to do so. Now that I no longer felt so guilty and anxious about him, he became too remote to be a reality.

Ever since the Crusades, when Christians from western Europe were fighting holy wars against Muslims in the near east, western people have often perceived Islam as a violent and intolerant faith - even though when this prejudice took root Islam had a better record of tolerance than Christianity.

Every fundamentalist movement I've studied in Judaism, Christianity and Islam is convinced at some gut, visceral level that secular liberal society wants to wipe out religion.

Every single one of the major world faiths, whether we're talking about Hinduism, Buddhism, Confucianism, Darwinism, Judaism, Christianity and Islam, have all come to the conclusion that what holds us back from our better self is ego, selfishness, greed, unkindness, hatred. And it all springs from a sense of thwarted ego.

Far from being the father of jihad, [Prophet] Mohammad was a peacemaker, who risked his life and nearly lost the loyalty of his closest companions because he was determined to effect a reconciliation with Mecca

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.

Fundamentalists are not friends of democracy. And that includes your fundamentalists in the United States.

Geniuses are not always pleasant people.

God is not good, or wise, or intelligent anyway that we know. So, people like Maimonides in the Jewish tradition, Eboncina in the Muslim tradition, Thomas Aquinas in the Christian tradition, insisted that we couldn't even say that God existed because our concept of existence is far too limited and they would have been horrified by the ease with which we talk about God today.

God [is] not the exclusive property of any one tradition. The divine light [cannot] be confined to a single lamp, belonging to the East or the West, but enlightens all human beings.

Golden Rule lies at the heart of every religious and of every ethical system of morality, it what makes us look at one another. The religions have all adopted it independently, Chinese, Indian, Muslim, Christian, Jewish, because they find it works and because it says something very deep about the structure of our humanity.

He [Aristotle] pointed out that people who had become initiates in the various mystery religions were not required to learn any facts 'but to experience certain emotions and to be put in a certain disposition.' Hence his famous literary theory that tragedy effected a purification (katharsis) of the emotions of terror and pity that amounted to an experience of rebirth.

Here in America, religious people often prefer to be right rather than compassionate. They've lost the Axial Age vision of concern for everybody.

He was decisive and wholehearted in everything he did, so intent on the task at hand that he never looked over his shoulder, even if his cloak got caught in a thorny bush. When he did turn to speak to somebody, he used to swing his entire body and address him full face. When he shook hands, he was never the first to withdraw his own. He inspired such confidence that he was known as al-Amin, the Reliable One.

Huge imbalance in power has resulted in the alienation, rage, fury, and awful amoral terrorism that has erupted and is erupting at the present time. And in order to counter this, we need to make the compassionate voice of religion and morality a dynamic force in our world.

I am continually trying to find meaning in the world. If we cannot find some ultimate significance or value in our lives, we fall very easily into despair.

I am not interested in the afterlife. Religion is supposed to be about losing your ego, not preserving it eternally in optimum conditions.

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

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.

If professional religious leaders can [no longer] instruct..., our artists and creative writers can perhaps step into this priestly role and bring fresh insight to our lost and damaged world.