We have seen that, like the weather, religion “does lots of different things.” To claim that it has a single, unchanging, and inherently violent essence is not accurate. Identical religious beliefs and practices have inspired diametrically opposed courses of action.
We are meaning-seeking creatures.
Compassion impels us to work tirelessly to alleviate the suffering of our fellow creatures, to dethrone ourselves from the centre of our world and put another there, and to honour the inviolable sanctity of every single human being, treating everybody, without exception, with absolute justice, equity and respect.
A myth, therefore, is true because it is effective, not because it gives us factual information. If, however, it does not give us new insight into the deeper meaning of life, it has failed.
The Qur’an was attempting to give women a legal status that most Western women would not enjoy until the nineteenth century. The emancipation of women was a project dear to the Prophet’s heart, but it was resolutely opposed by many men in the ummah, including some of his closest companions.
Unless there is some kind of spiritual revolution that can keep abreast of our technological genius, it is unlikely that we will save our planet. A purely rational education will not suffice.
Muhammad preached his farewell sermon to the Muslim community. He reminded them to deal justly with one another, to treat women kindly, and to abandon the blood feuds and vendettas inspired by the spirit of jahiliyyah. Muslim must never fight against Muslim.
One of the characteristics of early modern thought was a tendency to assume binary contrasts. In an attempt to define phenomena more exactly, categories of experience that had once co-inhered were now set off against each other: faith and reason, intellect and emotion, and church and state.
I tremble for our world, where, in the smallest of ways, we find it impossible... 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?
In a conservative society, stability and order were far more important than freedom of expression.
Of all the great world religions, Christianity should value the body most. After all, it taught that God had in some sense taken a human body and used it to redeem the world; everything about the physical should have been sacred and sacramental. But that had not happened. instead, the churches had found it almost impossible to integrate the sexual with the divine and had developed a Platonic aversion to the body – particularly the bodies of women.
When Adam and Eve were expelled from the Garden of Eden, they probably did not fall into a state of original sin, as Saint Augustine believed, but into an agrarian economy.
Mythology was not about theology, in the modern sense, but about human experience. People thought that gods, humans, animals and nature were inextricably bound up together, subject to the same laws, and composed of the same divine substance. There.
Skeletal remains show that plant-fed humans were a head shorter than meat-eating hunters, prone to anemia, infectious diseases, rotten teeth, and bone disorders.
Breath control is crucial to most of the contemplative traditions... Qur’anic reciters chant long phrases for meditation. It is natural for the audience to adjust their breathing too and find that this has a calming, therapeutic effect, which enables them to grasp the more elusive teachings of the text.
Compassion does not, of course, mean to feel pity or condescend, but to feel with.
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.
As we develop our compassionate mind, we should feel an increasing sense of responsibility for the suffering of others and form a resolve to do everything we can to free them from their pain.
Fighting and obtaining wealth were inseparable and interconnected: freed from the need to engage in productive work, the nobility had the leisure to cultivate their martial skills.84 They certainly fought for honor, glory, and the sheer pleasure of battle, but warfare was, “perhaps above all, a source of profit, the nobleman’s chief industry.”85 It needed no justification, because its necessity seemed self-evident.
Anybody who imagines that revealed religion requires a craven clinging to a fixed, unalterable, and self-evident truth should read the rabbis. Midrash required them to “investigate” and “go in search” of fresh insight. The rabbis used the old scriptures not to retreat into the past but to propel them into the uncertainties of the post-temple world.