Inter -  Faiths  Dialogue

Interreligious dialogue : The Absolute > God

Onelittleangel > The Absolute > God
96  quote(s)  | Page 1 / 2

T he spirit of the Lord, indeed, fills the whole world, and that which holds all things together knows every word that is said.

Christianity 7559 | 
The Book of Wisdom 1:7 ( The Jerusalem Bible (TJB) ) 
For the spirit of the Lord hath filled the whole world: and that, which containeth all things, hath knowledge of the voice. ( Douay-Rheims Version )

O ne God and Father of all, who is above all and through all and in all.

Christianity 7558 | 
Ephesians 4:6 ( King James Version (KJV) ) 

B lessed are the peacemakers: fore they shall be called the children of god.

Christianity 4570 | 
The New Testament Sermon on the mount 
Added by guardian1

A nd the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace,
And those who spend [part of] the night to their Lord prostrating and standing in prayer

Islam 4563 | 
AL FURQAN 25.63-64 

T he Lord is gracious and merciful,
slow to anger and abounding in steadfast love.
The Lord is good to all,
and his compassion is over all that he has made.

Judaism 4147 | 

G od is love.

Christianity 4145 | 
1 John 4.8 

W hy do you go to the forest in search of God?
He lives in all and is yet ever distinct;
He abides with you, too,
As a fragrance dwells in a flower,
And reflection in a mirror;
So does God dwell inside everything;
Seek Him, therefore, in your heart.

Sikhism 4134 | 
Dhanasri, M.9 

F or thus says the high and lofty One
who inhabits eternity, whose name is Holy,
"I dwell in the high and holy place,
and also with him who is of a contrite and humble spirit,
to revive the spirit of the humble,
and to revive the heart of the contrite."

Judaism 4133 | 
Isaiah 57.15 

G od] is not far from each one of us, for "In him we live and move and have our being".

Christianity 4130 | 
Acts 17.27-28 

W e indeed created man; and We know what his soul whispers within him, and We are nearer to him than the jugular vein.

Islam 4129 | 
Qur'an 50.16 

S ee you not that God knows all that is in the heavens and on earth? There is not a secret consultation between three unless He is their fourth, nor between five unless He is their sixth, nor between fewer or more unless He is in their midst, wheresoever they be.

Islam 4128 | 
Qur'an 58.7 

F or the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart. And before Him no creature is hidden, but all are open and laid bare to the eyes of Him with whom we have to do.

Christianity 4127 | 
Hebrews 4.12-13 

T o God belong the East and the West;
whithersoever you turn, there is the Face of God;
God is All-embracing, All-knowing.

Islam 4126 | 
Qur'an 2.115 

Y ou know when I sit down and when I rise up;
You discern my thoughts from afar.
You search out my path and my lying down,
and You are acquainted with all my ways.

Judaism 4125 | 

O ur Lord! Lo! You know that which we hide and that which we proclaim. Nothing in the earth or in heaven is hidden from God.

Islam 4124 | 
Qur'an 14.38 

A rjuna:
O Highest Lord, I wish I could see you,
your form as Lord,
Just as you yourself say you are,
Supreme Divine Being.
O Lord, if you think it is possible
that I might see you--
Then, Lord of mystic power,
show me your changeless self.
The Lord:
Open your eyes and see
my hundreds, my thousands of forms,
In all their variety, heavenly splendor,
in all their colors and semblances.

Look upon the Gods of Heaven, the Radiant Gods,
the Terrifying Gods, the Kind Celestial Twins.
See, Arjuna, countless marvels
never seen before.

Here is my body, in one place, now
the whole world--
All that moves and does not move--
and whatever else you want to see.

Of course, with the ordinary eye
you cannot see me.
I give you divine vision.
Behold my absolute power!

With these words, Vishnu,
the great Lord of mystic power,
Gave Arjuna the vision
of his highest, absolute form--

His form with many mouths and eyes,
appearing in many miraculous ways,
With many divine ornaments
and divine, unsheathed weapons.

He wore garlands and robes
and ointments of divine fragrance.
He was a wholly wonderful god,
infinite, facing in every direction.

If the light of a thousand suns
should effulge all at once,
It would resemble the radiance
of that god of overpowering reality.

Then and there, Arjuna saw
the entire world unified,
Yet divided manifold,
embodied in the God of gods.

Bewildered and enraptured,
Arjuna, the Pursuer of Wealth,
Bowed his head to the god,
joined his palms, and said,

Master! Within you I see the gods,
and all classes of beings,
The Creator
on his lotus seat,
and all seers
and divine serpents.

Far and near, I see you
without limit,
Reaching, containing everything, and
with innumerable mouths and eyes.
I see no end to you, no middle,
and no beginning--
O universal Lord and form of all!

You, Wearer
of Crown, Mace, and Discus,
You are a deluge of brilliant light
all around.
I see you,
who can hardly be seen,
With the splendor of radiant fires and suns,

You are the one imperishable
paramount necessary core of knowledge,
The world's ultimate foundation;
you never cease to guard the eternal tradition.
You are the everlasting
Divine Being.

There is no telling what is
beginning, middle, or end in you.
Your power is infinite;
your arms reach infinitely far.
Sun and moon are your eyes.
This is how I see you.
Your mouth is a flaming sacrificial fire.
You burn up the world with your radiance.

For you alone fill the quarters of heaven
and the space between heaven and earth.
The world above,
man's world,
and the world in between
Are frightened at the awesome sight of you,
O mighty being!

There I see throngs of gods entering you.
Some are afraid,
they join their palms
and call upon your name.
Throngs of great seers and perfect sages hail you
with magnificent hymns.

The Terrifying Gods, the Gods of Heaven, the Radiant Gods,
also the Celestial Spirits,
the All-Gods, the Celestial Twins,
the Storm Gods, and the Ancestors;
multitudes of heavenly musicians,
good sprites, demons, and perfect sages
All look upon you in wonder.

When the worlds see your form
of many mouths and eyes,
of many arms, legs, feet
many torsos, many terrible tusks,
They tremble,
As do I.

For seeing you
ablaze with all the colors of the rainbow,
Touching the sky,
with gaping mouths and wide, flaming eyes,
My heart in me is shaken.
O God,
I have lost all certainty, all peace.

Your mouths and their terrible tusks
evoke the world in conflagration.
Looking at them
I can no longer orient myself.
There is no refuge.
O Lord of Gods,
dwelling place of the world,
give me Your grace.

Hinduism 4123 | 
Bhagavad Gita 11.3-25 

M y material world is eightfold,
divided into earth, water,
Fire, air, ether, mind, the faculty of meditation,
and self-awareness.
This is the lower nature. My higher
nature is different.
It is the very life
that sustains the world.
Do not forget that this is the source
of all existence.
I am the genesis and the end
of the entire world.
There is nothing higher than I am,
O Conqueror of Wealth!
The world is strung on me
like pearls on a string.

Hinduism 4121 | 
Bhagavad Gita 7.4-7 

G od! there is no God but He,
the Living, the Everlasting.
Slumber seizes Him not, neither sleep;
to Him belongs all that is in the heavens and the earth.
Who is there who shall intercede with Him
save by His leave?
He knows what lies before them
and what is after them,
and they comprehend not anything of His knowledge
save such as He wills.
His throne comprises the heavens and earth;
the preserving of them oppresses Him not;
He is the All-high, the All-glorious.

Islam 4116 | 
Qur'an 2.255 

M oses said, "I pray thee, show me thy glory." And [the Lord] said, "I will make all my goodness pass before you, and will proclaim before you my name 'The Lord'; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy." "But," he said, "you cannot see my face; for man shall not see me and live." And the Lord said, "Behold, there is a place by me where you shall stand upon the rock; and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; then I will take away my hand, and you shall see my back; but my face shall not be seen."

Judaism 4110 | 
Exodus 33.18-23 

N o vision can grasp Him,
But His grasp is over all vision;
He is above all comprehension,
Yet is acquainted with all things.

Islam 4107 | 
Qur'an 6.103 

H e is the one God, hidden in all beings, all-pervading, the Self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver, the only one, free from qualities.

Hinduism 4099 | 
Svetasvatara Upanishad 6.11 

S o also did We show Abraham the power and the laws of the heavens and the earth, that he might have certitude. When the night covered him over, he saw a star; he said, "This is my Lord." But when it set, he said, "I love not those that set." When he saw the moon rising in splendor, he said, "This is my Lord," but when the moon set, he said, "Unless my Lord guide me, I shall surely be among those who go astray." When he saw the sun rising in splendor, he said, "This is my Lord; this is the greatest of all," but when the sun set, he said, "O my people! I am indeed free from your [error] of ascribing partners to God. For me, I have set my face firmly and truly towards Him Who created the heavens and the earth, and never shall I ascribe partners to God."

Islam 4096 | 
Qur'an 6.75-79 

W hen Abraham saw the sun issuing in the morning from the east, he was first moved to think that that was God, and said, "This is the King that created me," and worshipped it the whole day. In the evening when the sun went down and the moon commenced to shine, he said, "Verily this rules over the orb which I worshipped the whole day, since the latter is darkened before it and does not shine any more." So he served the moon all that night. In the morning when he saw the darkness depart and the east grow light, he said, "Of a surety there is a King who rules over all these orbs and orders them."

Judaism 4095 | 
Genesis 86a 

A nd of His signs is that He created you from the dust; now behold you are human beings, ranging widely.

And of His signs is that He created for you, of yourselves, spouses that you might find repose in them, and He has planted love and kindness in your hearts.

Surely there are signs in this for people who reflect.

And of His signs is the creation of the heavens and the earth and the variety of your tongues and hues, surely there are signs in this for people who have knowledge. And of His signs is your slumber by night and day, and your seeking of His bounty.

Surely there are signs in this for people who hear. The lightning which He shows you for fear and hope is yet another of His signs; He sends down water from the sky, thereby reviving the earth after it is dead.

Surely in this there are signs for people who understand. And of His signs is that space and the earth stand firm by His command; then when He calls you, suddenly, from the earth you shall emerge.

Islam 4093 | 
Qur'an 30.20-25 

I t is God who splits the grain and the date-stone. He brings forth the living from the dead; He brings forth the dead too from the living.
So that then is God; then how are you perverted? He splits the sky into dawn, and has made the night for a repose, and the sun and moon for a reckoning.
That is the ordaining of the All-mighty, the All-knowing. It is He who has appointed for you the stars, that by them you might be guided in the shadows of land and sea.
We have distinguished the signs for a people who know.
It is He who produced you from one living soul, and then a lodging place, and then a repository.
We have distinguished the signs for a people who understand. It is He who sent down out of heaven water, and thereby We have brought forth the shoot of every plant. And then We have brought forth the green leaf of it, bringing forth from it close-compounded grain, and out of the palm tree, from the spathe of it, dates thick-clustered, ready to the hand, and gardens of vines, olives, pomegranates, like each to each, and each unlike to each. Look upon their fruits when they fructify and ripen!
Surely, in all this are signs for a people who do believe.

Islam 4092 | 
Qur'an 6.95-99 

T he heavens are telling the glory of God;
and the firmament proclaims His handiwork.
Day to day pours forth speech,
and night to night declares knowledge.
There is no speech, nor are there words,
neither is their voice heard;
Yet their voice goes out through all the earth,
and their words to the end of the world.

Judaism 4091 | 

W hat can be known about God is plain to [all], because God has showed it to them. Ever since the creation of the world His invisible nature, namely, His eternal power and deity, has been clearly perceived in the things that have been made. So they are without excuse.

Christianity 4090 | 
Romans 1.19-2 

E ye cannot see him, nor words reveal him;
by the senses, austerity, or works he is not known.
When the mind is cleansed by the grace of wisdom,
he is seen by contemplation--the One without parts.

Hinduism 4086 | 
Mundaka Upanishad 3.1.8 

W e did not create the heavens and the earth and everything between them as a game. We did not create them except with truth but most of them do not know it. (Surat ad-Dukhan: 38-39)

Did you suppose that We created you for amusement and that you would not return to Us? (Surat al-Muminun: 115)

They know an outward aspect of the life of this world but are heedless of the hereafter. Have they not reflected within themselves? Allah did not create the heavens and the earth and everything between them except with truth and for a fixed term. Yet many people reject the meeting with their Lord. (Surat ar-Rum: 7-8)

That day Hell is produced, that day man will remember; but how will the remembrance help him?
He will say, "Oh! If only I had prepared in advance for this life of mine!" (Surat al-Fajr: 23-24)

Those are the people who have lost their own selves. What they invented has abandoned them. Without question they will be the greatest losers in the hereafter. As for those who believe and do right actions and humble themselves before their Lord, they are the Companions of the Garden, remaining in it timelessly, forever. The likeness of the two groups is that of the blind and deaf and the seeing and hearing. Are they the same as one another? So will you not pay heed? (Surah Hud: 21-24)

The stupor of death will come in truth. (And it is said unto him): "That is what you were trying to evade! The trumpet is blown. That is the day of the threat." (Surah Qaf: 19-20)

Like those before you who had greater strength than you and more wealth and children. They enjoyed their portion; so enjoy your portion as those before you enjoyed theirs. You have plunged into defamation as they plunged into it. The actions of such people come to nothing in this world or the hereafter. They are the lost. (Surat at-Tawba: 69).

Alif Lam Mim Ra. Those are the signs of the Book. And what has been sent down to you from your Lord is the truth. But most people do not believe. (Surat ar-Ra'd: 1)

They swear by Allah with their most earnest oaths that Allah will not raise up those who die, when, on the contrary, it is a binding promise on Him; but most people do not know it. (Surat an-Nahl: 38)

We have variegated it for them so they might pay heed but most people begrudge aught save ingratitude. (Surat al-Furqan: 50)

Islam 3986 | 

A ll that is in the heavens and the earth magnifies God;
He is the All-mighty, the All-wise.
To Him belongs the Kingdom of the heavens and the earth;
He gives life, and He makes to die, and He is powerful
Over everything.
He is the First and the Last, the Outward and the Inward;
He has knowledge of everything.
It is He that created the heavens and the earth in six days
then seated Himself upon the Throne.
He knows what penetrates into the earth
and what comes forth from it,
what comes down from heaven, and what goes up into it.
He is with you wherever you are; and God sees
the things you do.
To Him belongs the Kingdom of the heavens and the earth;
and unto Him all matters are returned,
He makes the night to enter into the day
and makes the day to enter into the night..
He knows the thoughts within the breasts.

Islam 3924 | 
LVII, 1-5, Translation by A. J Arberry 

G od
there is no god but He, the Living, the Everlasting.
Slumber seizes Him not, neither sleep;
to Him belongs
all that is in the heavens and the earth
Who is there that shall intercede with Him save by His leave?
He knows what lies before them
and what is after them,
and they comprehend not anything of His knowledge
save such as He wills.
His Throne comprises the heavens and earth;
the preserving of them oppresses Him not;
He is the All-high, the All-glorious. […]
God is All-hearing, All-knowing.

Islam 3923 | 
II, 256-9; VI, 102-3, Translation by A.J Arberry 

A nd why should they not pay homage to Thee, Exalted One?
Thou art greater even than Brahman; Thou art the First Creator;
infinite Lord of Gods, in whom the world dwells,
Thou the imperishable, existent, non-existent, and beyond both! (37)

Thou art the Primal God, the Ancient Spirit,
Thou art the supreme resting-place of this universe;
Thou art the knower, the object of knowledge, and the highest station,
By Thee the universe is pervaded, Thou of infinite form! . . . (38)

Thou art the father of the world of things that move and move not,
And thou art its revered, most venerable Guru;
There is no other like Thee, how then a greater?
Even in the three worlds, 0 Thou of matchless greatness! (43)

Hinduism 3914 | 
XI, Selection, Translation by Franklin Edgerton, in Edgerton Bhagavad-Gita, Vol I. Harvard Oriental Series, Vol. 38 (Cambridge, Harvard University Press, 1944) 

T hus it is, as Thou declarest
Thyself, 0 Supreme Lord.
I desire to see Thy form.
As God, 0 Supreme Spirit! (3)

If Thou thinkest that it can
Be seen by me, 0 Lord,
Prince of mystic power, then do Thou to me
Reveal Thine immortal Self. (4)

The Blessed One said:
Behold My forms, son of Prtha,
By hundreds and by thousands,
Of various sorts, marvelous,
Of various colours and shapes. . . .(5)

But thou canst not see Me
With this same eye of thine own;
I give thee a supernatural eye:
Behold My mystic power as God! (8)

Hinduism 3913 | 
XI, Selection, Translation by Franklin Edgerton, in Edgerton Bhagavad-Gita, Vol I. Harvard Oriental Series, Vol. 38 (Cambridge, Harvard University Press, 1944) 

H e is indeed a real man who has harmonized everything. Most people are one-sided. But I find that all opinions point to the One. All views-the Shakta, the Vaishnava, the Vedanta-have that One for their center. He who is formless is, again, endowed with form. It is He who appears in different forms. The attributeless Brahman is my Father. God with attributes is my Mother. Whom shall I blame? Whom shall I praise? The two sides of the scale are equally heavy.

Hinduism 3886 | 
Nikhilananda, 1942; p. 490 

F urther, some say that God has form and is not formless. Thus they start quarelling, ... One can speak rightly of God only after one has seen Him. He who 'has seen God knows really and truly that God has form and that He is formless as well. He has many other aspects that cannot be described.

Hinduism 3885 | 
Nikhilananda, 1942; p. 191 

T he inferior devotee says, "God exists, but He is very far off, up there in heaven." The mediocre devotee says, "God exists is in all beings as life and consciousness." The superior devotee says, "it is God Himself who has become everything; whatever I see is only a form of God. it is He alone who has become maya, the universe, and all living beings. Nothing exists but God."

Hinduism 3884 | 
Nikhilananda, 1942; p. 265 

G od is one, but His names are many.

Hinduism 3883 | 
Nikhilananda, 1942; p. 112 

A ll religions- Hinduism, Islam, Christianity-and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once.

Hinduism 3880 | 
Nikhilananda, 1942; p. 35 

W hen I think of the Supreme Being as inactive neither creating nor preserving nor destroying-, I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active-creating, preserving, destroying-, I call Him Shakti or Maya or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and the Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. Iit is impossible to conceive of the one without the other. The Divine Mother and Brahman are one.

Hinduism 3879 | 
Nikhilananda, 1942; p. 32 

K ali is none other than He whom you call Brahman. Kali is the primal Shakti. When it is inactive, we call It Brahman. But when It has the function of creating, preserving or destroying, we call That Shakti or Kali. He whom you call Brahman, She whom I call Kali, are Do more different from each other than fire and its power of burning.

Hinduism 3878 | 
Rolland, 1952; p. 156 

I am a -living shadow and Thou the Truth... Therefore, my God, Thou art alike shadow and Truth; Thou art alike the image and the Exemplar of myself and all men.

Christianity / Catholicism 3837 | 
De visio Dei, XV; Salter, 1960, p. 73 

O God, ... [Thou dost] seem subject to mutability, since Thou dost never desert Thy creatures, which are subject to mutability; ... but, because Thou art the absolute Good, Thou art not changeable, and dost not follow what is mutable. 0 the unplumbed depths of Thee, my God, who art not separate from Thy creatures, and art nonetheless beyond them!

Christianity / Catholicism 3833 | 
De visio Dei, XV; Salter, 1960, p. 74 

O Lord, my God, ... I see Thee to be 'infinity Itself, wherefore nothing is alien to Thee, nothing differing from Thee, nothing opposed to Thee. For the Infinite allows no otherness from Itself, since, being Infinity, -nothing exists outside It: absolute Infinity includes and contains all things.

Christianity / Catholicism 3831 | 
De visio Dei, XIII; Salter, 1960, p. 62 

G od and the Godhead are as different from each other as heaven and earth... If-creatures speak of God -- but why do they not mention the Godhead? Because there is only unity in the Godhead and there is nothing to talk about. God acts. The Godhead does not. ... The difference between God and the Godhead is the difference between action and non-action.

Christianity 3811 | 
Sermon 27, Blackney, 1941; p. 225-226 

T he world but seems to be,
Yet it is only a blending of light and shade.
Discern the meaning of this dream;
Discriminate between time and Eternity.
All is nothing, nothing.
All is He, all is He.

Islam / Sufism 3793 | 
in Chittock & Wilson, 1982; p. 119 

W hen shall You and I divorce ourselves
So that "You" and "I" are gone,
And only God remains?

If You are everything,
Then, who are all these people?
And if I am nothing,
What's all this noise about?
You are the Totality;
Everything is You. Agreed!
Then, all that is "other-than -You"-
What is it?
Oh, indeed I know, nothing exists but You!
But, tell me, whence all this confusion?

He Himself speaks of Truth;
He Himself listens.
He Himself shows Himself;
He Himself sees.

Islam / Sufism 3792 | 
in Chittock & Wilson, 1982; p. 127,99,80 

I t is none other than He who progresses or journeys as you. There is nothing to be known but He; and since He is Being itself, He is therefore also the journeyer. There is no knower but He; so who are you? Know your true Reality. He is the essential self of all. But He conceals it by [the appearance of] otherness, which is "you."

If you hold to multiplicity, you are with the world; and if you hold to the Unity, you are with the Truth .... Our names are but names for God; at the same time our individual selves are His shadow. He is at once our identity and not our identity ... Consider!

Islam / Sufism 3783 | 
in Austin, 1980; pp. 136, 126-127 

N othing but the Reality is; there is no separate being, no arriving and no being far away. This is seen in true vision; when I experienced it, I saw nothing but Him.
When my Beloved appears, with what eye do I see Him? With His eye not with mine; for no one sees Him except Himself.

Islam / Sufism 3782 | 
in Austin, 1980.; p. 108 

T here is no existence save His existence. ... This means that the existence of the beggar is His existence and the existence of the sick is His existence. Now, when this is admitted, it is acknowledged that all existence is His existence; and that the existence of all created things, both accidents and substances, is His existence; and when the secret of one particle of the atoms is clear, the secret of all created things, both outward and inward, is clear; and you do not see in this world or the next, anything except God.

Islam / Sufism 3779 | 
in Landau, 1959; pp. 83-84 

K now that the whole of the universe is without any form.
Know that the whole of the universe is forever unchanging.
Know that the whole of the universe is unstained by its contents.
Know that the whole of the universe is of the nature of God.

Hinduism 3725 | 
#41, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 

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