Karen Armstrong Quotes

It's a great event to get outside and enjoy nature. I find it very exciting no matter how many times I see bald eagles.

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.

If your understanding of the divine made you kinder, more empathetic, and impelled you to express sympathy in concrete acts of loving-kindness, this was good theology. But if your notion of God made you unkind, belligerent, cruel, of self-righteous, or if it led you to kill in God's name, it was bad theology.

Religion is not about accepting twenty impossible propositions before breakfast, but about doing things that change you. It is a moral aesthetic, an ethical alchemy. If you behave in a certain way, you will be transformed. The myths and laws of religion are not true because they they conform to some metaphysical, scientific or historical reality but because they are life enhancing. They tell you how human nature functions, but you will not discover their truth unless you apply these myths and doctrines to your own life and put them into practice.

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.

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.

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.

I like silence; I'm a gregarious loner and without the solitude, I lose my gregariousness.

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

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.

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.

People knew there were two ways of coming at truth. One was science, or what the Greeks called Logos, reason, logic. And that was essential that the discourse of science or logic related directed to the external world. The other was mythos, what the Greeks called myth, which didn't mean a fantasy story, but it was a narrative associated with ritual and ethical practice but it helped us to address problems for which there were no easy answers, like mortality, cruelty, the sorrow that overtakes us all that's part of the human condition. And these two were not in opposition, we needed both.

Religion isn’t about believing things. It's ethical alchemy. It’s about behaving in a way that changes you, that gives you intimations of holiness and sacredness.

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

Surely it's better to love others, however messy and imperfect the involvement, than to allow one's capacity for love to harden.

Myth was regarded as primary; it was concerned with what was thought to be timeless and constant in our existence. Myth looked back to the origins of life, to the foundations of culture, and to the deepest levels of the human mind. Myth was not concerned with practical matters, but with meaning. Unless we find some significance in our lives, we mortal men and women fall very easily into despair. The mythos of a society provided people with a context that made sense of their day-to-day lives; it directed their attention to the eternal and the universal.

If we don't manage to implement the Golden Rule globally, so that we treat all peoples, wherever and whoever they may be, as though they were as important as ourselves, I doubt that we'll have a viable world to hand on to the next generation.

The hajj is one of the five essential practices of Islam; when they make the pilgrimage to Mecca, Muslims ritually act out the central principles of their faith.

...there is something wrong with any spirituality that does not inspire selfless concern for others

Islam is a religion of success. Unlike Christianity, which has as its main image, in the west at least, a man dying in a devastating, disgraceful, helpless death. The cross, crucified, and that turned into victory. Mohammad was not an apparent failure. He was a dazzling success, politically as well as spiritually, and Islam went from strength to strength to strength.

Religions don't own compassion; it is a human virtue.

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

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

I tremble for our world, where, in the smallest ways, we find it impossible, as Marshall Hodgson enjoined, 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? I no longer think that any principle or opinion is worth anything if it makes you unkind or intolerant.

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

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.

The only way to show a true respect for God is to act morally while ignoring God’s existence.

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

Like art, religion is an imaginative and creative effort to find a meaning and value in human life.

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.

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

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

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.

Respect only has meaning as respect for those with whom I do not agree.

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.

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.

The first person to promulgate the Golden Rule, which was the bedrock of this empathic spirituality, was Confucius 500 years before Christ.

Well, logos is science or reason, something that helps us to function practically and effectively in the world, and it must therefore be closely in tune and reflect accurately the realities of the world around us.

Let us bring something new to the table. Let us use our pain always to remember the others, bring them into the conversation, and get beyond the stereotypes and prejudices that create injustice all over the world.

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.

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.

We talk about God as though he was like a somebody. We ask him to bless our nation, or save our Queen, or give us a fine day for the picnic. And we actually expect him to be on our side in an election or war even though our opponents are also God's children.

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

Zionism was originally a rebellion against religious Judaism and the PLO Charter was essentially secularist. But because the conflict was allowed to fester without a resolution, religion got sucked into the escalating cycle of violence and became part of the problem.

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.

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.

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

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.

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.

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