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Sectarianism Quotes

Browse 149 quotes about Sectarianism.

Sectarianism Quotes

“Whenever there is an uprising of misery, discrimination and sectarianism - whenever there is an upheaval in human dignity, goodness, unity and uniformity - whenever the primitive urge for judgement overwhelms the humane quality of understanding - whenever the light of truth begins to scare the people more than the darkness of ignorance, and whenever humankind begins to forget its innate humanity, I shall rise from the deepest fathoms of the neuronal galaxy in one brain or another, over and over again, to take humanity with me in the path of sweet, innocent, self-aware, non-conflicting and progressive harmony.”

“Theism is a conclusion, so is atheism - none of these two conclusions is the product of serious investigation - one is born from the human's primitive urge to believe, and the other is born from the human's comparatively modern arrogance of radical reasoning. Neither of them truly wants to understand - rather both of them want to conclude on a matter that requires infinite patience, perseverance and naivety.”

“One day all walls of religion, nation and culture will vanish and all that will remain is a simple sense of universal humanity. In that time and age, human actions will be guided by observation and compassion and not by imagination and insecurity.”

“The Anti-Fanaticism Sonnet Acceptance begets harmony, Reason begets solution. Solidarity conquers agony, Character conquers differentiation. Humility brings sanity, Forgiveness brings serenity. Patience breeds tenacity, Conscience breeds sanctity. Observation causes insight, Questions cause evolution. Self-correction facilitates might, Self-reliance facilitates ascension. So wake up and trample all fanaticism, Only then we'll be free from sectarianism.”

“Lenin's analysis in The Development of Capitalism in Russia is a kind of profession de foi in a new and powerful idiom. To appeal to the intelligentsia, modern doctrines must combine faith and realism, or science, and Lenin's faith in the correctness of his "science" sustained him through lean years. The notion of faith raises the vexing issue of resemblances between Marxism and earlier Judeo-Christian traditions. A rough human sense that there will be justice, that wrongs will be righted, that sufferings and humiliations will be revenged, that the rich will not enter either a heavenly kingdom or earthly socialist paradise, underlies a great many religious and secular doctrines, expressed in a variety of "sacred" and "scientific" idioms. Another common denominator of such doctrines is their identification of victims who are chosen to be saved and oppressors who are doomed, whether by God's love and justice or history's dialectic. Needless to say, this kind of hopeful and militant vision, when sustained over a long period of time, yields a history of struggle, frustration, adaptation, sectarianism, and defection. Like their religious predecessors, the new secular movements spread out over a spectrum of positions reflecting defeated expectations, changed historical conditions, and the psychologies of individuals creating the movements' doctrines and strategies.”

“Sectarianism kills people, racial profiling kills people, nationalism kills people, religious supremacy kills people, cultural exclusivity kills people, history has shown that again and again and again.”

“It pains me to say this, today's humans only look human, but act like animals. They judge before they understand - they conclude before they realize - they proclaim before they recognize. They talk about harmony yet in their psyche they are more broken and conflicted than a broken glass. As a result, harmony has become yet another pompous ideology for them to take pride in, without sacrificing anything on their part - they simply talk about harmony while desperately clinging to their own beloved tribal labels and expect peace to manifest magically out of thin air. That's not how harmony works my friend.”

“Wipe out with your actions, all that is disgraceful, discriminatory and barbarian in the human universe and be the lord that finds the fulfillment of the self in becoming the creator of an ever-evolving and ever-progressing human universe lavished with the fundamental elements of humaneness and reasoning.”

“So long as humanity lives, there shall be differences in opinion, but mark this my friend, each human mind may think differently from the other, but all minds have the capacity to step beyond those differences in thoughts and be one with each other in the land beyond differences.”

“Other Side of This Sonnet On the other side of this sonnet, There is a land most bright. In that land of inclusion and unity, People are strolling without fright. They walk, speak, run and play, Without being accused of difference. They celebrate life with love and delight, In someone's need they rush in alliance. Plenty though their paths may be, Their sense of community has no label. They have their differences surely, Which makes them a species most able. Now that we've arrived at the other side, It’s time we become that people forthright.”

“I am a force of nature, I don't have nationality. Does the Everest have nationality? Does the Amazon have nationality? Does the Grand Canyon have nationality? They all belong to the world. Likewise, no matter where I live, I belong to the world. And no matter where you live, you belong to the world. Every human belongs to the whole world, for that very universal belonging is what makes humanity human.”

“There was a time when members of a tribe were required to see benefits of their tribe of more significance than personal fulfilments, which ensured a bitter-sweet survival of that specific tribe over the survival of other tribes. But now that our tribal days are over, we stand at yet another crossroads in the history of human evolution - now we must make a choice, not as tribalistic ape-men but as conscientious human - we must make a choice whether our own country, our own religion, our own language, our own skin color, our own cultural heritage is more important to us than anything else, or are we going to finally let go of our instinctual tribalistic traits and be humans above all sectarian identities.”

“A psychologist came to me for a personal meeting and said, "It's good that it's not a cult." There are two kinds of people, who come to spiritual teachers and spiritual organizations. The first kind is the power people and the second kind is the awareness people. The power people focus on the outer world. They focus on creating rules, ideologies , hierarchies, churches and organizations. The awareness people focus on the inner world. They focus on meditation, love, silence, truth, freedom, creativity and the divine. Often these two kinds of people come in conflict in a spiritual organization. I do not belong to any spiritual group or tradition any longer, I am just interested in exploring what it means to live with open eyes. People in spiritual organizations tend to get caught in ideas of how it should be, and in the need of the ego to create hierarchies of power, status, roles, ambition and obedience. Spiritual Masters teach on many different levels at the same time. Some people take what they can and some take something deeper. Padma, my beloved friend for many lives, recounted during satsang with me that she told a visiting therapist during an individual consultation at a meditation center in Stockholm that she did not feel at home at the center. The therapist replied, "That is because you don’t belong to the collective unconscious at the center." The members of a dysfunctional and unconscious group structure play the three roles: aggressor, denier (the denier is the role of "I have not seen anything,, "I do not understand what is going on", "I do not say anything" and "I do not hear anything" - like the three apes, who do not speak, see or hear) and the third role is the victim of the dysfunctional group. This is the psychological structure in both alcoholic families, in dysfunctional groups and in cults. A dysfunctional group is a neurotic group, where there is no real love. The core of the dysfunctional group is instead neurotic, and the group does not really want to change, so any attempts from the outside for change will be met with resistance, silence and aggressive attack. The basic sign of a dysfunctional group is that the members of the group play three roles and positions: aggressor, denier and victim. It is always easier to follow the group without reflection or awareness, than to trust your own heart, to trust your own intelligence, truth, wisdom and creativity. It is not always easy to follow your own heart, but it always leads you right.”

“Worship of Chains (The Sonnet) Enough with the worship of chains! Enough with celebration of selfishness! Time it is to shatter the altars of separation. Time it is to be the ravager of primitiveness. Let us hang all our sectarian gods and idols. Let us start a new worship of love and liberty. Let us be prophets and messengers of harmony. Let us be disintegrated in realization of inclusivity. Let us go insane and kick all prison-gates down. Let us burn locks to ashes with flames of heart. Let us call upon the vigor eternal from within. Let us hunt down the last trace of inhuman dirt. Let us draw a noble anatomy for civilization. Let us lay ourselves as cornerstones of ascension.”

“It is perhaps surprising that in eighteenth century travellers' accounts Glasgow is most often compared with Oxford for the beauty of its prospect and the excellence of its ambience. It was post-industrial Revolution accounts of the city that began to articulate the 'Glasgow discourse' which was to become hegenomic. Initially signalled in urban planning and public health reports of the nineteenth century, this discourse was powerfully accelerated by tabloid journalistic accounts of gang warfare in interwar Glasgow and by folkloric embellishments of these. The result was that a monstrous Ur-narrative comes into play when anyone (not least, it should be said, Glaswegians themselves) seeks to describe or deal imaginatively with that city. In this archetypal narrative, Glasgow is the City of Dreadful Night with the worst slums in Europe, its citizens living out lives which are nasty, brutish and short. The milieu of Glasgow is so stark, so the narrative runs, that it breeds a particular social type, the Hard Man, a figure whose universe is bounded by football, heavy drinking and (often sectarian) violence. The image of Glasgow, which beckons, Circe-like, to any who would speak or write of that city, is one of men celebrating, coming to terms with or (rarely) transcending their bleak milieu. An order of marginalisation, if not exclusion, is served on women.”