A Quote by Marianne Williamson

Our religious institutions have far too often become handmaidens of the status quo, while the genuine religious experience is anything but that. True religion is by nature disruptive of what has been, giving birth to the eternally new.
Our feeling is that the status quo often gets a boost and this is the new status quo.
Today courts wrongly interpret separation of church and state to mean that religion has no place in the public arena, or that morality derived from religion should not be permitted to shape our laws. Somehow freedom for religious expression has become freedom from religious expression. Secularists want to empty the public square of religion and religious-based morality so they can monopolize the shared space of society with their own views. In the process they have made religious believers into second-class citizens.
Managers maintain an efficient status quo while leaders attack the status quo to create something new.
In our society, which is multiracial and multi-religious, giving offence to another religious or ethnic group, race, language, or religion is always a very serious matter.
We have a religious renaissance today in America, as many people say. I would say this religious renaissance, ninety percent of it is the greatest danger true religious experience has ever been confronted with.
The First Amendment of the Constitution was not written to protect the people from religion; that amendment was written to protect religion from government tyranny. . . But now we're told our children have no right to pray in school. Nonsense. The pendulum has swung too far toward intolerance against genuine religious freedom. It is time to redress the balance.
At the heart of my argument is the view that religious faith, far from being inevitably on the side of the status quo, should on principle hold this world to higher standards.
When a child who has been conceived in love is born to a man and a woman, the joy of that birth sings throughout the universe. The joy of writing or painting is much the same, and the insemination comes not from the artist himself but from his relationship with those he loves, with the whole world. All real art is, in its true sense, religious; it is a religious impulse; there is not such thing as a non-religious subject.
It is terrible that we all die and lose everything we love; it is doubly terrible that so many human beings suffer needlessly while alive. That so much of this suffering can be directly attributed to religion—to religious hatreds, religious wars, religious delusions and religious diversions of scarce resources—is what makes atheism a moral and intellectual necessity.
Our ignorance of the cosmos is too vast to commit to atheism, and yet we know too much to commit to a particular religion. A third position, agnosticism, is often an uninteresting stance in which a person simply questions whether his traditional religious story (say, a man with a beard on a cloud) is true or not true. But with Possibilianism I’m hoping to define a new position - one that emphasizes the exploration of new, unconsidered possibilities. Possibilianism is comfortable holding multiple ideas in mind; it is not interested in committing to any particular story.
Religious tolerance is something we should all practice; however, there have been more persecution and atrocities committed in the name of religion and religious freedom than anything else.
I live in a country where 90 or 95 percent of the people profess to be religious, and maybe they are religious, though my experience of religion suggests that very few people are actually religious in more than a conventional sense.
Organized religious institutions are in for a huge transformation, for the simple reason that people have become genuinely religious in spite of them.
There's nothing more fundamentally disruptive to the status quo than a new reality.
Smart technologies are not just disruptive; they can also preserve the status quo. Revolutionary in theory, they are often reactionary in practice.
The exclusion of true esoteric religion has been the business of the State since ancient times. At first this was done via the establishment of the popular idealism of exoteric religious institutions in league with the State. But in modern times the same process is done by the strategic exclusion of conventional religious cultism, mystical idealism, and higher evolutionary Wisdom from the mechanisms of popular culture.
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