interfaith-dialogue

Devotees of these two spiritual paths of experience__neness and goodness__ave been at odds for centuries. Proponents of the oneness path have insisted that the goal of spirituality is to reconnect with everlasting eternity. They yearn to taste the quintessence of their being, to transcend time and space, to be unified with the one. In the other camp, advocates of the goodness path have traditionally seen stark choices in the world. They believe we should choose love, compassion, beauty, truth, and altruism over hatred, fear, anger, judgment, and other opposites of goodness. To them, there are constructive forces in the world that are being challenged by destructive ones. Their goal has been to stand their ground and choose to be good above all else. Even with those apparent differences, both paths have found homes within each of the world__ religions. As noted earlier, Hinduism offers the oneness path of Yoga, Judaism offers Kabbalah, Islam offers Sufism, Christianity offers Mysticism, and so on. Whatever the arrangement, the two paths have historically found ways to co-exist.

If the idea of loving those whom you have been taught to recognize as your enemies is too overwhelming, consider more deeply the observation that we are all much more alike than we are unalike.

Individual cultures and ideologies have their appropriate uses but none of them erase or replace the universal experiences, like love and weeping and laughter, common to all human beings.

Any person who, with all the sincerity of heart, is in search for God, on land or in the sea, is worthy of respect.

When studying the world__ religions, there appear to be two primary paths available to those who want to practice their faith. One path is internal and contemplative in nature. The other is emotional, external, and actionable in nature. I have identified these as the paths of oneness and goodness.

The upside of approaching spiritual practices like an experiment is that there can be no failure, only different outcomes. Whatever happens, you will learn about yourself and your relationship with the divine along the way.

The process of reconciliation implies that people who want to engage in interfaith cooperation should be prepared to reflect critically on their own religious tradition. They should also contemplate what place their own religious tradition assigns to people of other faith traditions. (by Cilliers, Ch. 3, p. 52)

Many of the traditional approaches to interfaith dialogue have assumed that it can be successful only if agreements are reached about amorphous concepts and themes that various traditions may have in common. These approaches have also assumed that participants have to "weaken" or "compromise" elements of their own faith... this is not necessarily constructive for engaging in interfaith understanding and dialogue. It is only when participants have a deep understanding of their own religious traditions and are willing to learn and recognize the richness of other religious traditions that constructive cooperation can take place between groups from different faiths. (by Cilliers, Ch. 3, p. 57-58)

The fact that religions, which usually have at their core a promotion of tolerance and peace, have been exploited to carry out violence clearly indicates that individuals and groups have not discovered the true "peace message" that is inherent in almost every religion. (by Cilliers, Ch. 3, p. 55)

One of the biggest challenges for people involved in interfaith dialogue is to break down the stereotypes of the "other" that exist within their own religious traditions and groups. Religious groups need to first acknowledge and confess their own role in fostering and contributing to injustice and conflict. (by Cilliers, Ch. 3, p. 49)

I strongly feel that it is only when there is a deep understanding of one's own religious beliefs and commitments that progress can be made in achieving true understanding and respect for the religious values and beliefs of others. Engaging in interfaith dialogue does not in any way mean undermining one's own faith or religious tradition. Indeed, interfaith dialogue is constructive only when people become firmly grounded in their own religious traditions and through that process gain a willingness to listen and respect the beliefs of other religions. (by Cilliers, Ch. 3, p. 48-49)

History has taught us that when understanding and tolerance are fostered, people of different faiths can live together in harmony. Regrettably, history has also taught us the opposite, that such states of equilibrium can quickly degenerate and succumb to rhetoric of anger and fear, sometimes leading to violence and even war. A balance of mutual respect and tolerance needs to be maintained through good works. Interrelations need continual nurturing.

Ever since the Enlightenment era in the 17th and 18th Centuries__hich, among other things, gave birth to the U.S. Constitution and the de facto motto E Pluribus Unum (out of the many, one)__nterfaith tolerance has been sown into the fabric of Western society. The rules of one religion are not made into law for all citizens because of a simple social agreement. For you to believe what you want, you must allow me to do the same, even if we disagree.

God__ love supersedes all religions and it is the core of all religions.