A Quote by Robert Musil

and while faith based on theological reasoning is today universally engaged in a bitter struggle with doubt and resistance from the prevailing brand of rationalism, it does seem that the naked fundamental experience itself, that primal seizure of mystic insight, stripped of religious concepts, perhaps no longer to be regarded as a religious experience at all, has undergone an immense expansion and now forms the soul of that complex irrationalism that haunts our era like a night bird lost in the dawn.
I say that creeds, dogmas, and theologies are inventions of the mind. It is the nature of the mind to make sense out of experience, to reduce the conglomerates of experience to units of comprehension which we call principles, or ideologies, or concepts. Religious experience is dynamic, fluid, effervescent, yeasty. But the mind can't handle these so it has to imprison religious experience in some way, get it bottled up. Then, when the experience quiets down, the mind draws a bead on it and extracts concepts, notions, dogmas, so that religious experience can make sense to the mind.
If the religious experience were simply some naive impression of the uninformed it would not have resulted in such intellectual insight, such spiritual exaltation, such spectacular religious ritual, or in the immense volume of song and poetry and literature and dance that humans have produced.
Much of the philosophy of religious education has been based upon a false premise, and perhaps many have missed the essence of Christian experience, having had religious training take its place.
If professional religious leaders can [no longer] instruct..., our artists and creative writers can perhaps step into this priestly role and bring fresh insight to our lost and damaged world.
There is a fundamental spiritual quality to gratitude that transcends religious traditions. Gratitude is a universal human experience that can seem to be either a random occurrence of grace or a chosen attitude to create a better experience of life; in many ways it contains elements of both. Grateful people sense that they are not separated from others or from God; this recognition of unity with all things brings a deep sense of gratefulness, whether we are religious or not.
As a result of changes which, over the last century, have modified our empirically based pictures of the world and hence the moral value of many of its elements, the "human religious ideal" inclines to stress certain tendencies and to express itself in terms which seem, at first sight, no longer to coincide with the "christian religious ideal".
I feel like one of the things that is central to American life is the religious experience, and I think that the experience of being Muslim in America is as valid and as important a perspective on the religious experience of America as evangelical Christianity or Judaism - whatever it may be.
The whole point of religious faith, its strength and chief glory, is that it does not depend on rational justification. The rest of us are expected to defend our prejudices. But ask a religious person to justify their faith and you infringe 'religious liberty'.
While few religious leaders and scholars would doubt the commonalities that exist among the various religious groups, the followers of these religions unfortunately struggle in their effort to peacefully coexist.
Sometimes I feel that in religious content, religious drama, it's almost told like a tale, like an account of facts, and in 'A.D. The Bible Continues,' it's drama, it's real drama that we like to see on TV today, seeing the characters struggle and doubt and be completely in conflict with each other, kind of like 'House of Cards.'
Religious faith, like political belief, should be based on reasoning, on the development of thought and feelings. The two things are inseparable.
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.
There are two modes of acquiring knowledge, namely by reasoning and experience. Reasoning draws a conclusion and makes us grant the conclusion, but does not make the conclusion certain, nor does it remove doubt so that the mind may rest on the intuition of truth, unless the mind discovers it by the path of experience.
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.
Duality is the real root of our suffering and of all our conflicts. All our concepts and beliefs, no matter how profound they may seem, are like nets which trap us in dualism. When we discover our limits we have to try to overcome them, untying ourselves from whatever type of religious, political, or social conviction may contain us. We have to abandon such concepts as 'enlightenment', 'the nature of the mind', and so on, until we no longer neglect to integrate our knowledge with our actual existence.
There is no real religious experience that does not express itself in charity.
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