Inter -  Faiths  Dialogue



Interreligious dialogue : The Absolute > The One

Onelittleangel > The Absolute > The One
74  quote(s)  | Page 1 / 2





W e know that an idol has no real existence, and that there is no God but one. For although there may be so-called gods in heaven or on earth--as indeed there are many "gods" and many "lords"--yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.




Christianity 4106 | 
1 Corinthians 8.4- 







J ust as light is diffused from a fire which is confined to one spot, so is this whole universe the diffused energy of the supreme Brahman. And as light shows a difference, greater or less, according to its nearness or distance from the fire, so is there a variation in the energy of the impersonal Brahman. Brahma, Vishnu, and Shiva are his chief energies. The deities are inferior to them; the yakshas, etc. to the deities; men, cattle, wild animals, birds, and reptiles to the yakshas, etc.; and trees and plants are the lowest of all these energies....

Vishnu is the highest and most immediate of all the energies of Brahman, the embodied Brahman, formed of the whole Brahman. On him this entire universe is woven and interwoven: from him is the world, and the world is in him; and he is the whole universe. Vishnu, the Lord, consisting of what is perishable as well as what is imperishable, sustains everything, both Spirit and Matter, in the form of his ornaments and weapons.





Hinduism 4105 | 
Vishnu Purana 1 







G od said to Israel, "Because you have seen me in many likenesses, there are not therefore many gods. But it is ever the same God: I am the Lord your God." Rabbi Levi said, "God appeared to them like a mirror, in which many faces can be reflected; a thousand people look at it; it looks at all of them." So when God spoke to the Israelites, each one thought that God spoke individually to him.




Judaism 4104 | 
Pesikta Kahana 109b-110a 







N ow there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of working, but it is the same God who inspires them all in every one. To each is given the manifestation of the Spirit for the common good.




Christianity 4103 | 
1 Corinthians 12.4-7 







T hen Vidaghdha, son of Shakala, asked him, "How many gods are there, Yajnavalkya?" Yajnavalkya, ascertaining the number through a group of mantras known as the Nivid, replied, "As many as are mentioned in the Nivid of the gods: three hundred and three, and three thousand and three."
"Very good," said the son of Shakala, "and how many gods are there, Yajnavalkya?"
"Thirty-three."
"Very good, and how many gods are there, Yajnavalkya?"
"Six."
"Very good, and how many gods are there, Yajnavalkya?"
"Three."
"Very good, and how many gods are there, Yajnavalkya?"
"Two."
"Very good, and how many gods are there, Yajnavalkya?"
"One and a half."
"Very good, and how many gods are there, Yajnavalkya?"
"One."





Hinduism 4102 | 
Brihadaranyaka Upanishad 3.9.1 







S ay, He is God, the One!
God, the eternally Besought of all!
He neither begets nor was begotten.
And there is none comparable unto Him.





Islam 4098 | 
Qur'an 112 







H ear O Israel, the Lord our God, the Lord is One.




Judaism 4097 | 
Deuteronomy 6.4 







B rahman is Shakti; Shakti is Brahman. They are not two. These are only two aspects, male and female, of the same Reality-Existence-Knowledge-Bliss Absolute.




Hinduism 3889 | 
Nikhilananda, 1942; p. 271 







T he implication of the story is that Brahman and the Primal Energy at first appear to be two. But after attaining the knowledge of Brahman, one does not see the two. Then there is no differentiation; it is One, without a second, Advaita-non-duality.




Hinduism 3888 | 
Nikhilananda, 1942; p. 242 







N othing exists except the One. That One is the supreme Brahman. So long as He keeps the "I" in us, He reveals to us that -it is He who, as the Primal Energy, creates, preserves, and destroys the universe.




Hinduism 3887 | 
Nikhilananda, 1942; p. 242 







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 







B rahman is the only Reality, ever pure, ever illumined, ever free, beyond the limits of time, space, and causation. Though apparently divided by names and forms through the inscrutable power of maya, that enchantress who makes the impossible possible, Brahman is really One and undivided.




Hinduism 3876 | 
Nikhilananda, 1942; p. 28 







B e done with self and worship Hari; cast off worldly desire in mind and body.
Cherish goodwill towards every living creature; this, says Dadu, is the sum of religion.
He is the true saint who bears enmity to none;
There is but one Spirit, and he has no enemy.
I have made diligent quest: truly, there is no second.
In every man is the one Spirit, whether he be Hindu or Muslim.
Both brethren have alike hands and feet, both have ears;
Both brethren have eyes, be they Hindus or Muslims.
When you look in the mirror of ignorance, there appears to be two;
When error is dispelled and ignorance vanishes, there is no other?
To whom then will you bear enmity, when there is no other?
He from whose Being all sprang, the same One dwells in all.
In every man is the one Spirit; hold Him therefore in reverent respect.
Recognize that Spirit in yourself and others; it is the manifestation of the Lord.
Why give pain to any when the indwelling Rama is in every man?
0 revered Self, give peace and contentment; For there is none but Thee in all the three worlds.
When the soul perceives the Self, then are all souls brethren;
Give your heart to Him who is the Creator of all.
When a dog wanders into a palace of mirrors, it sees its own reflection everywhere, and begins barking.
See how the One has likewise become many, and angrily seeks to destroy itself.
All souls are brother-souls, the offspring of one Womb;
Consider this truth! Who, then, is the other, 0 foolish man?
All came in one likeness; it was the Lord who sent them;
They have all taken different names, and thus become separate.
Worship the divine Self, and bear hatred toward none;
In this worship you will find peace, in hatred only sorrow





Others Beliefs 3861 | 
Psalm 7, Pad 151; Orr, 1947, pp. 191-192 







I f I say, "He is One," it is a lie; if I say, "He is two," I am guilty of slander.
Kabir knows Him as He is, but cannot express Him.
The devotee who can stay in that place where the Invisible and the manifest are one,
Like a lamp in the doorway, illumines both what is within and what is without.
As a piece of cloth is not different from the threads which comprise it,
So Brahman is not different from the world, and the world is not different from Brahman.
0 Kabir, there is no difference between the world, the Creator, and Brahman; Brahman is in all and all is in Brahman.
The fire is one, whether it bums in a lamp or a torch; so Brahman is all, and in Him exist all souls, God, and the world.
Unity is the essence of the teachings of all the saints;
Laugh at Kabir if you do not become perfect by living in accord with this truth!





Others Beliefs / Litterature 3858 | 
Bijak, Shastri, 1941; pp. 42-43 







D oes [the Muslim's God] Khuda, live only in the mosque?
Is [the Hindu's God] Ram, only in idols and holy grounds?
Have you searched and found Him there?
You imagine that Hari [Vishnu] is in the East, and Allah is in the West;
But search for Him only in the heart-that is where Ram and Karim both live.
Which, then, is false, the Quran or the Vedas? False is the man who does not see the Truth.
It is One; It is the same One in all. How can you imagine that It is two?
Says Kabir: 0 Lord, every man and every woman are Your own forms;
I am the simple child of Allah-Ram; He is my Guru, my Pir
Brother, where did your two gods come from? Ram, Allah; Keshav, Karim; Hari, Hazrat-so many names!
There may be many golden ornaments, but there is one gold; it has no two-ness in it.
Merely for the sake of exposition, we make of the One, two.





Others Beliefs / Litterature 3849 | 
Bijak, Sabda 97&30 







H ence, in Thee, who art Love, the lover -is not one thing and the loved another, and the bond between them a third, but they are one and the same-Thou, Thyself, my God. Since, then, in Thee the loved is one with the lover, and being loved [is one] with loving, this bond of coincidence is an essential bond. For there is nothing in Thee that is not Thy very Essence. (1)

I see, Lord, through Thine infinite mercy, that Thou art Infinity encompassing all things. Nothing exists outside Thee, and all things -in Thee are not other than Thee. (2)





Christianity / Catholicism 3836 | 
(1) De visio Dei, XVII; Salter, 1960, p. 81-82 : (2) De visio Dei, XIV; Salter, 1960, p. 66 







T hus the Essence is triune, and yet there are not three essences therein, since It is most simple. The plurality of these three is both plurality and unity, and their unity is both unity and plurality.




Christianity / Catholicism 3835 | 
De visio Dei, XVII; Salter, 1960, p. 82 







H e is God the Father whom we might also call "One" or "Unity," because He necessitates being out of what did not exist (through His omnipotence) ... This [omnipotent Power of His] is the Word, the Wisdom, the Son of the Father; and we may regard Him as co-equal to the One or Unity.




Christianity / Catholicism 3834 | 
De sapientia; Dolan, 1962; p. 113 







S alutations to the Lord of all, who is concealed with-in the visible universe. It is He who causes this universe to appear, and it is He who causes it to vanish as well. When He is revealed, the universe disappears; when He is concealed, the universe shines forth. Yet He doesn't hide Himself, nor does He reveal Himself; He is always present before us at every moment. No matter how diverse and varied the universe appears, He remains unmoved, unchanged. And this is just as one would expect, since He is always one, without a second.

... It's that one pure Consciousness who becomes everything-from the gods above to the earth below. Objects may be regarded as high or low, but the ocean of Consciousness, ever-pure, is all that ever is. Though the shadows on the wall are ever changing, the wall itself remains steady and unmoved. Likewise, the forms of the universe take shape from Consciousness-the eternal, primordial One.

Sugar is only sugar, even though it may be made into many forms. Likewise, the ocean of Consciousness is always the same, though it becomes all the forms of the universe. Various articles of clothing are made from the same cotton cloth; likewise, the varied forms of the universe are creatively fashioned of the one Consciousness, which remains forever pure.





Hinduism 3805 | 
Changadev Pasashti, Abhayananda, 1989; pp. 237- 24 







T hrough Her,
The absolute Void became the primal Person (Purusha);
And She derived Her existence from Her Lord.

Shiva formed His beloved Himself;
And without Her presence,
No Person exists.

Because of Her form,
God is seen in the world. Yet it was
He Who created Her form of Himself.

When He embraces Her,
It is His own bliss that Shiva enjoys.
He is the Enjoyer of everything,
But there is no enjoyment without Her.

She is His form,
But Her beauty comes from Him.
By their intermingling,
They are together enjoying this feast.

Shiva and Shakti are the same,
Like air and its motion,
Or gold and its lustre.

Fragrance cannot be separated from musk,
Nor heat from fire;
Neither can Shakti be separated from Shiva.

If night and day were to approach the Sun,
Both would disappear.
In the same way, the duality of Shiva and Shakti
Vanishes, when their essential unity is seen.





Hinduism 3803 | 
The union of Shiva and Shakti, Amritanubhav, #26to33, Abhayananda, 1989; pp 114-118 







S ince He appears because of Her,
And She exists because of Her Lord,
The two cannot be distinguished at all.





Hinduism 3802 | 
The union of Shiva and Shakti, Amritanubhav, #21, Abhayananda, 1989; pp 114-118 







W hen He awakes, the whole house disappears,
And nothing is left.

They became two for the purpose of diversity;
And both are seeking each other
For the purpose of becoming one.

Each is an object to the other;
And both are subjects to each other.
Only when together do they enjoy happiness.





Hinduism 3801 | 
The union of Shiva and Shakti, Amritanubhav, #13to15, Abhayananda, 1989; pp 114-118 







T he lover, out of boundless love,
Has become the Beloved.
Both are made of the same substance
And share the same food.

Out of love for each other, they merge;
And again they separate for the pleasure of being two.





Hinduism 3800 | 
The union of Shiva and Shakti, Amritanubhav, #1&2, Abhayananda, 1989; pp 114-118 







T he universe was not there; only I was. Adam wasn't them only I was. That light of unity was "I"; I am the Everlasting, and I am the prophet Elias. -The universe gets its light from me; Adam took his form from me; I am the All-Wise, the Knower, the Judge of all judges.




Islam / Sufism 3797 | 
Divan-i Shams; Winfield, 1898 







O Thou Soul who art free of "we" and "I,"
0 Thou who art the subtle Essence of the souls of men and women,
When a man or woman unites with Thee, Thou art that One; when their individuality is obliterated, Thou alone art.
Thou didst contrive this "I" and this "we" only so that Thou mightest play the game of worship with Thyself,
So that all "Is" and "Thous" should become one Soul, immersed at last in the one Beloved.





Islam / Sufism 3796 | 
Mathnawi; Winfield, 1898 







O You who are so unbearably beautiful,
Whose beloved are You?" I asked.
"My own," He replied;
"For I am one and one alone-
Love, lover, beloved, mirror, beauty, eye!"





Islam / Sufism 3790 | 
in Chittock & Wilson, 1982; p. 111 







E lijah began to praise God, saying: "Lord of the universe! You are One but are not numbered. You are Higher than the highest. You are the Mystery above all mysteries. No thought can grasp You at all.




Judaism 3776 | 
Sholem, 1949; p. 27 







T hou art God, who by Thy Divinity supportest all things formed; and upholdest all creatures by Thy Unity. Thou art God, and there is no distinction between Thy Godhead, Unity, Eternity or Existence; for all is one mystery; and although each of these attributes is variously named, yet all of them point to One.




Judaism 3770 | 
The Royal Crown; Zangwill, 1923, 1974; pp. 82-88 







I n the higher realm of true Being,
There is neither "other" nor "self";
When a direct identification is required,
We can only say, "not two."

In being not two, all is the same;
All that is is comprehended in it.
The wise in all the ten quarters
Enter into this same absolute Awareness.

This absolute Awareness is beyond movement and rest;
One instant is ten thousand years.
No matter how things are regarded-as being or non-being,
It is manifest everywhere before you.

... One in all,
All in One
If only this is realized,
No more worry about your not being perfect!





Buddhism / Mahayana / Zen (Chan) 3760 | 
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82 







T he two exist because of the One,
But hold not even to this One;
When the one Consciousness -is not disturbed,
The ten thousand things offer no offence.





Buddhism / Mahayana / Zen (Chan) 3758 | 
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82 







T he world of form and the formless Void:
Neither of these exists independently.
In the One, there is neither separation nor union;
Truly, there is nothing but Shiva alone.





Hinduism 3734 | 
#62, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







T o me, neither the elemental particles
Nor the entire universe exists;
Brahman alone is everything.
Where, then, are the castes or the stages of life?

I always recognize everything
As the one indivisible Reality.
That undivided One constitutes the world,
The Void, all space, and the five elements.





Hinduism 3727 | 
#45&46, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







Y ou, also, are the One! Why don't you understand?
You're the unchanging Self, the same within everyone.
You're truly illimitable; you'. the all-pervading Light.
For you, how can there be any distinction between the day and the night?

Understand that the Self is continuous Being,
The One within all, without any division.
The "I" is both the subject and the supreme object of meditation;
How can you see two in That which is one?

Neither birth -nor death pertain to you;
You have never been a body.
It is well known that "All is Brahman";
The scriptures have stated this in various ways.





Hinduism 3713 | 
#11 to 13, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







I 'm One; I'm all of this!
Yet I'm undifferentiated, beyond all forms.
How, then, do I regard the Self?
As both the Unmanifest and the manifest world.





Hinduism 3712 | 
#10, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







W hat, then, is the heart of the highest truth,
The core of knowledge, the wisdom supreme?
It is, "I am the Self, the formless One;
By my very nature, I am pervading all."





Hinduism 3709 | 
#5, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







T he five subtle elements that combine to compose this world
Are as illusory as the water in a desert mirage;
To whom, then, shall I bow my head?
I, myself, am the stainless One!





Hinduism 3707 | 
#3, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







T hat Reality is One; though, owing to illusion, It appears to be multiple names and forms, attributes and changes, It always remains unchanged. [It is] like gold which, while remaining one, is formed into various ornaments. You are that One, that Brahman. Meditate on this in your mind.




Hinduism 3697 | 
Vivekachudamani; Prahhavananda, 1947, p. 51 







T he universe is truly Brahman, ... for that which is superimposed (the universe) has no separate existence from its substratum (Brahman). ….
The name, "universe," is superimposed on Brahman, but what we call the "universe" is [really] nothing but Brahman.





Hinduism 3695 | 
Vivekachudamani; Prahhavananda, 1947, p. 71 







T he All-Transcendent, utterly void of multiplicity, is Unity's Self, independent of all else... It is the great Beginning, wholly and truly One. All life belongs to It. (1)

... The One is, in truth, beyond all statement; whatever you say would limit It; the All-Transcendent has no name. (2)

.. [It] is That which is the truly Existent. ... It is the Source from which all that appears to exist derives that appearance. ... (3)

Everywhere one and whole, It is at rest throughout. But, ... in Its very non-action It magnificently operates and in Its very self-being It produces everything by Its Power . (4)

... This Absolute is none of the things of which It is the Source; Its nature is that nothing can be affirmed of It not existence, not essence, not life-It transcends all these. (5)





Philosophy / Néoplatonism 3661 | 
(1) Enneads, 44:5:15-16; in Porphyry, Life Of Plotinus, Turnbull, 1936; pp. 162-163 ; (2) Enneads, 49:5:13; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 162 ; (3) Enneads, 26:3:4; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 101 ; (4) Enneads, 47:1; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 76 ; (5) Plotinus, Enneads, 30:3: 10; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 116 







T here is one identical Soul, every separate manifestation being that Soul complete. The differentiated souls issue from the Unity and strike out here and there, but are united at the Source much as light is a divided thing on earth, shining in this house and that, and yet remains one. One Soul [is] the source of all souls; It is at once divided and undivided. (1)

... Diversity within the ONE depends not upon spatial separation, but sheerly upon differentiation; all Being, despite this plurality, is a Unity still. (2)

... The souls are apart without partition; they are no more hedged off by boundaries than are the multiple items of knowledge in one mind. The one Soul so exists as to include all souls. (3)





Philosophy / Néoplatonism 3657 | 
(1) Enneads, 27:4:2-5; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 118 ; (2) Enneads, 22:6:4; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 184 ; (3) Enneads, 22:6:4; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 184 







T here is one divine Mind which keeps the universe in order and one providence which governs it. The names given to this supreme God differ; he is worshipped in different ways in different religions; the religious symbols used in them vary, and their qualities are different; sometimes they are rather vague, and sometimes more distinct.




Philosophy 3654 | 
De Iside et Osiride, 67 







Y ou needn't listen to me; listen to the Logos [within]. When you do, you will agree that all things are One.




Philosophy 3629 | 
Adapted from fragments of Heraclitus found in Freeman, K., 1962; pp. 24-34. Fragment nbr. 50 







W ithout It, the fairest universe is but a randomly scattered dust-heap. If we are to speak with intelligence, we must found our being on that which is common to all... For that Logos which governs man is born of the One, which is Divine. It [the Divine] governs the universe by Its will, and is more than sufficient to everyone.




Philosophy 3626 | 
Adapted from fragments of Heraclitus found in Freeman, K., 1962; pp. 24-34. Fragment nbr. 124 and 114 







A t the end of the 'night' of time, all things return to My Prakrti; and when the new 'day' of time begins, I bring them again into manifestation.

Thus, through My Prakrti, I bring forth all creation, and all these worlds revolve in the cycle of time. But I am not bound by this vast display of creation; I exist alone, watching the drama of this play. I watch, while Prakrti brings forth all that moves and moves not; thus the worlds go on revolving. But the fools of the world know Me not; ... they know not the supreme Spirit, the infinite God of all.

Still, there are a few great souls who know Me, and who take refuge in Me. They love Me with a single love, knowing that I am the Source of all.

They praise Me with devotion; ... their spirit is one with Me, and they worship Me with their love. They worship Me, and work for Me, surrendering themselves in My vision. They worship Me as the One and the many, knowing that all is contained in Me.





Hinduism 3611 | 
9:7-15; based on Mascaro, Juan, 1962 







E ven by the mind this truth is to be learned:
There are not many, but only ONE.





Hinduism 3590 | 
Katha Upanishad, IV; based on Mascaro, Juan, 1965 







T hey (the wise) have stretched the cord (rashmi) of their vision [to encompass the Truth],
And they have perceived what is higher and lower:
The mighty powers [of Nature] are made fertile
By that ONE who is their Source.
Below [i.e., secondary] is the creative Energy (svadha),
And above [i.e., primary] is the Divine Will (prayati).





Hinduism 3583 | 
x.129.2-7 







W ith words, priests and poets make into many the hidden Reality which is but One.




Hinduism 3579 | 
x.114 







T hey call Him Indra, Mitra, Varuna, or Agni, or Garutmat, the heavenly bird.
Reality (Sat) is one; learned men call It by various names, such as Agni, Yama, or Matarisvan.





Hinduism 3578 | 
I.164.46 







I n everything there is a sign that points to the Oneness of Him.




Islam / Sufism 3277 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 142 







T hose who follow the path of spiritual wisdom) see that where there is One, that One is me (God); where there are many, all are me; they see my face everywhere.




Hinduism 3229 | 
BG 9:15, p. 133, The Bhagavad Gita. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1985. 





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