We have to make a disciplined effort to find out what our governments are doing in these various parts of the world and what is actually happening. We have to learn to listen to each other’s stories. Something we are not very good at.
When you feel compassion, you dethrone yourself from the centre of the world.
Buddhists talk about nirvana in very much the same terms as monotheists describe God.
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.
There must be no coercion in matters of faith!
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.
The study of the traditions doesn’t necessarily make you want to convert to another tradition, but it helps you to see your own differently and expands your outlook.
I learned a lot from both, initially Jewish and Muslim theologians that had been missing, perhaps from my rather parochial Catholic upbringing.
Religion is not a nice thing. It is potentially a very dangerous thing because it involves a heady complex of emotions, desires, yearnings and fears.
Mythology and science both extend the scope of human beings. Like science and technology, mythology, as we shall see, is not about opting out of this world, but about enabling us to live more intensely within it.
Nirvana is something within you. It is not an external reality. No god thunders down from the mountaintop. Just as the great mystics in the Christian, Jewish and Muslim faiths all discovered, God is within the self. God is virtually inseparable from ourselves.
Religious ideas and practices take root not because they are promoted by forceful theologians, nor because they can be shown to have a sound historical or rational basis, but because they are found in practice to give the faithful a sense of sacred transcendence.
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.
It’s quite common for a Sufi mystic to cry in ecstasy that he’s neither a Jew, a Christian, nor a Muslim. He is at home equally in a synagogue, a mosque, a temple, or a church because when one’s glimpsed the divine, one’s left these man-made distinctions behind.
The great task of our time is to build a global society, where people can live together in peace.
We are most creative and sense other possibilities that transcend our ordinary experience when we leave ourselves behind.
Respect only has meaning as respect for those with whom I do not agree.
We can’t say what God is, and until the modern period, Jewish, Christian, and Muslim theologians in the three God religions all knew that. They insisted that we have no idea what we meant when we said that God was good, or wise, or intelligent.
There is nothing in Islam that is more violent than Christianity.
Let’s use our stories to encourage listening to one another and to hear not just the good news, but also the pain that lies at the back of a lot of people’s stories and histories.