One day in Auschwitz, a group of Jews put God on trial. They charged him with betrayal and cruelty. Like Job, they found no consolation in the usual answers to the problems of evil and suffering in the midst of this current obscenity. They could find no excuse for God, no extenuating circumstances, so they found him guilty and, presumably, worthy of death. The Rabbi pronounced the verdict. Then he looked up and said that the trial was over, it was time for the evening prayer.
A symbol can be defined as an object or a notion that we can perceive with our senses or grasp with our minds but in which we see something other than itself. Reason alone will not enable us to perceive the special, the universal or the eternal in a particular, temporal object. That is the task of the creative imagination, to which mystics, like artists, attribute their insights.
The great genius of the Shiah was its tragic perception that it is impossible fully to implement the ideals of religion in the inescapably violent realm of politics.
Jefferson the deist was accused of being an atheist and even a Muslim.
As soon as I stopped trying to exploit my literary skills to advance my career or enhance my reputation, I found that I was opening myself to the text, could lose myself to the beauty of the words and in the wisdom of the writer. It was a kind of ekstasis, an ecstasy that was not an exotic, tranced state of consciousness but, in the literal sense of the word, a going beyond self.
But during the nineteenth century, Europe was reconfigured into clearly defined states ruled by a central government.
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.
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.
A myth could not tell a hunter how to kill his prey or how to organise an expedition efficiently, but it helped him to deal with his complicated emotions about the killing of animals. Logos was efficient, practical and rational, but it could not answer questions about the ultimate value of human life nor could it mitigate human pain and sorrow.
The conviction that religion must be rigorously excluded from political life has been called the charter myth of the sovereign nation-state.
Some Palaeolithic heroes survived in later mythical literature. The Greek hero Herakles, for example, is almost certainly a relic of the hunting period.
The guilt and anxiety induced by hunting, combined with frustration resulting from ritual celibacy, could have been projected onto the image of a powerful woman, who demands endless bloodshed.27 The hunters could see that women were the source of new life; it was they – not the expendable males – who ensured the continuity of the tribe. The female thus became an awe-inspiring icon of life itself – a life that required the ceaseless sacrifice of men and animals.
Krishna explains. “When enemies become too numerous and powerful, they should be slain by deceit and stratagems. This was the path formerly trodden by the devas to slay the asuras; and a path trodden by the virtuous may be trodden by all.
Christian spirituality had been strongly influenced by Platonism, which sought to liberate the soul from the body, but in some circles in the early fourth century, people were beginning to hope that their hitherto despised bodies could bring men and women to the divine – or at least that it was not a reality separate from the physical, as the Platonists held.25.
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.
The Rhineland cities were developing the market economy that would eventually replace agrarian civilization; they were therefore in the very early stages of modernization, a transition that always strains social relations.
There is always a moment in warfare when the horrifying reality breaks through the glamour.
Another peculiar characteristic of the human mind is its ability to have ideas and experiences that we cannot explain rationally. We have imagination, a faculty that enables us to think of something that is not immediately present, and that, when we first conceive it, has no objective existence. The imagination is the faculty that produces religion and mythology.
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.
Even our contemporary cult of celebrity can be understood as an expression of our reverence for and yearning to emulate models of “superhumanity.” Feeling ourselves connected to such extraordinary.