I left the convent and that was because I wasn't a very good nun. I could see that I wasn't going to make it. It's very difficult to be a nun, or to live a religious life. It's very difficult to live a life of total celibacy or a life without any possessions or material responsibilities at all, or in total obedience to somebody else, and remain a mature whole human being, and I knew that I wasn't going to be one of those.

[T]he family is a school of compassion because it is here that we learn to live with other people. (68)

It is people who are violent, rather than "religions"; and since we secularised our politics we have had two major world wars, the Holocaust, the Soviet Gulag, and the atomic attacks on Hiroshima and Nagasaki - none of which were inspired by religion. If we want to understand the dangers of our world, we can no longer accept the old received ideas.

Often when religious leaders come together, they talk about a particular sexual ethic, or an abstruse doctrine, as though this, rather than compassion, was the test of spiritual life.

I never intended to be a historian of religion. My aim was to become a professor of English Literature in a university, but I had a series of absolute career disasters and found myself making television programs about the nature of religion and about Christian history and started to discover about other religious traditions, and that was an absolute eye-opener for me.

And sometimes it's the very otherness of a stranger, someone who doesn't belong to our ethnic or ideological or religious group, an otherness that can repel us initially, but which can jerk us out of our habitual selfishness, and give us intonations of that sacred otherness, which is God.

It's quite common for a Sufi mystic to cry in ecstasy that he's neither a Jew, a Christian, nor a Muslim. He is at home equally in a synagogue, a mosque, a temple, or a church because when one's glimpsed the divine, one's left these man-made distinctions behind.