Inter -  Faiths  Dialogue



Interreligious dialogue : Others > Wisdom

Onelittleangel > Others > Wisdom
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B rother, to thy faith add knowledge.




Christianity 4557 | 
Bible 







A sluggard once approached a fasting saint
And, baffled by dispair, maded this complaint:
"The devil is a highwayman, a thief,
Who's ruined me and robbed me of belief."
The saint replied: "Young man, the devil too
Has made his way here to complain - of you.
'My province is the world,' I heard him say;
'Tell this new pilgrim of God's holy Way
To keep his hands off what is mine - if I
Attack him it's because his fingers pry
In my affairs; if he will leave me be,
He's no concern of mine and can go free'."





Islam / Sufism 4526 | 
The Conference of the Birds, p99 







G reater is he who acts from love than he who acts from fear.




Judaism 4342 | 
Sota 31a 







E ven if you were the most sinful of sinners, Arjuna, you could cross
beyond all sin by the raft of spiritual wisdom.





Hinduism 4299 | 
Bhagavad Gita 4.36 







W hatever you wish that men would do to you, do so to them.




Christianity 4154 | 
Matthew 7.12 







T ruth is High, Higher Still is Truthful Living!




Sikhism 3972 | 
Shri Guru Granth Sahib 







A man who is averse from harming even the wind knows the sorrow of all things living. . . . He who knows what is bad for himself knows what is bad for others, and he who knows what is bad for others knows what is bad for himself. This reciprocity should always be borne in mind. Those whose minds are at peace and who are free from passions do not desire to live [at the expense of others]. . . . He who understands the nature of sin against wind is called a true sage who understands karma.

In short be who understands the nature of sin in respect of all the six types of living beings is called a true sage who understands karma.





Hinduism 3944 | 
Acharanga Sutra, I, 1, Translation by A. L. Basham; from abridged version in Theodore de Bary, Sources of Indian Tradition (New York: Columbia University Press, 1958), pp. 62-3 







E arth is afflicted and wretched, it is hard to teach, it has no discrimination. Unenlightened men, who suffer from the effects of past deeds, cause great pain in a world full of pain already, for in earth souls are individually embodied. If, thinking to gain praise, honour, or respect ... or to achieve a good rebirth . . . or to win salvation, or to escape pain, a man sins against earth or causes or permits others to do so. . . . he will not gain joy or wisdom. . . . Injury to the earth is like striking, cutting, maiming, or killing a blind man . . . Knowing this man should not sin against earth or cause or permit others to do so. He who understands the nature of sin against earth is called a true sage who understands karma. . .




Hinduism 3942 | 
Acharanga Sutra, I, 1, Translation by A. L. Basham; from abridged version in Theodore de Bary, Sources of Indian Tradition (New York: Columbia University Press, 1958), pp. 62-3 







L et each man follow his own path. if he sincerely and ardently wishes to know God, peace be unto him! He will surely reach Him.




Hinduism 3881 | 
Nikhilananda, 1942; p. 35 







W isdom is not to be found in the art of oratory, or in great books, but in a withdrawal from these sensible things and in a turning to the most simple and infinite forms. You will learn how to receive it into a temple purged from all vice, and by fervent love to cling to it until you may taste it and see how sweet That is which is all sweetness. Once this has been tasted, all things which you now consider as important will appear as vile, and you will be so humbled that no arrogance or other vice will remain in you. Once having tasted this wisdom, you will inseparably adhere to it with a chaste and pure heart. You will choose rather to forsake this world and all else that is not of this wisdom, and living with unspeakable happiness you will die.




Christianity / Catholicism 3840 | 
De sapientia; Dolan, 1962; pp. 115-116 







J ust as any knowledge of the taste of something we have never actually tasted is quite empty until we do taste it, so the taste of this wisdom cannot be acquired by hearsay but by one's actually touching it with his internal sense, and then he will bear witness not of what he has heard but what he has experientially tasted in himself. To know of the many descriptions of love which the saints have left us without knowing the taste of love is nothing other than a certain emptiness. Thus it is that it is not enough for him who seeks after eternal wisdom to merely read about these things, but it is absolutely necessary that once he discovers where it is by his understanding he make it his very own.




Christianity / Catholicism 3839 | 
De sapientia; Dolan, 1962; pp. 111-112 







F or a persistent and continued ascent to [the Principle and Source of] life is the constituent element of increased happiness.




Christianity / Catholicism 3838 | 
De sapientia; Dolan, 1962; p. 107 







O ne does not need to avoid the world to attain divine love, nor is it necessary to avoid the world after attaining it. Actions must undoubtedly continue to be performed; it is only the desire for the fruits of actions that is to be abandoned.




Hinduism 3680 | 
62-66 







M y very good friend, you are an Athenian and belong to a city which is the greatest and most famous in the world for its wisdom and strength. Are you not ashamed that you give your attention to acquiring as much money as possible, and similarly with reputation and honor, and give no attention or thought to Truth and understanding, and the perfection of your soul?




Philosophy / Platonism 3635 | 
Apology, 29C-30C; adapted from Hamilton, E., 1969, pp. 15-16 







B ut whether true or false, my opinion is that in the world of knowledge, the realm of "the Good" appears last of all and is seen only with an effort. And, when seen, it is also understood to be the universal Cause of all things beautiful and right, Father of 'light and Lord of light in this visible world, and the immediate Source of reason and truth in the intelligible world; and to be the Power on which he who would act rationally either in public or private life must have his eye fixed."

"I agree," said Glaucon, "as far as I can understand you."





Philosophy / Platonism 3633 | 
Republic, Bk. VII.517; adapted from Hamilton, E., 1969 







P ride is the greatest hindrance to the progress of the Soul. Moderation is the greatest virtue, and wisdom is to speak the truth and to act in accordance with nature, while continuously attending to one’s own self.




Philosophy 3632 | 
Adapted from fragments of Heraclitus found in Freeman, K., 1962; pp. 24-34. Fragment nbr. 131,112 







I n the One, above and below are the same, [just as] beginning and end are one in the circumference of a circle. That which is in conflict is also in concert; while things differ from one another, they are all contained in the most beautiful Unity.




Philosophy 3631 | 
Adapted from fragments of Heraclitus found in Freeman, K., 1962; pp. 24-34. Fragment nbr. 60,103, 8 







T hough men are inseparable from the Logos, yet they are separated in it; and though they encounter it daily, they are alienated from it




Philosophy 3625 | 
Adapted from fragments of Heraclitus found in Freeman, K., 1962; pp. 24-34. Fragment nbr. 72 
Logos has different meanings: thought, reason, idea, theory







E veryone is ruled by the Logos, which is common to all; yet, though the Logos is universal, the majority of men live as if they had an identity peculiar to themselves.




Philosophy 3623 | 
Adapted from fragments of Heraclitus, found in Freeman, K., 1962; pp. 24-34. Fragment nbr. 2 
Logos has different meanings: thought, reason, idea, theory







S et your heart upon your work, but never on its reward. Work not for a reward; but never cease to do your work. ...




Hinduism 3620 | 
2:47; based on Mascaro, Juan, 1962 







H ear the praise of Chokmah [Wisdom] from Her own mouth: 'I am the Word which was spoken by the Most High.




Judaism 3588 | 
E24 







C hokmah [Wisdom] is from the Lord; She is with Him eternally. ... It is He who created Her, ... and infused Her into all His works.




Judaism 3587 | 
1;1-6 







G od made me [Wisdom] in the beginning of His works, as the first of His acts.

... Before God made the earth and the fields or the first dust of the world,when He set up the heavens, I was there;

... When He laid the foundations of the earth, I existed as His instrument. I was His delight every day, playing always before Him, playing on His inhabited earth, and my delights are with human beings.





Judaism 3586 | 
8:22-30 







B ut there is, it must be admitted, a kinship which overides philosophical theory, and familiarity which attracts to itself everthing that shares it.











W e must develop and maintain the capacity to forgive. He who is devoid of the power to forgive is devoid of the power to love. There is some good in the worst of us and some evil in the best of us. When we discover this, we are less prone to hate our enemies.




Christianity / Protestantism 3492 | 
The Words of Martin Luther King, Jr. 







A sceticism for its own sake is not the ideal of this Yoga, but self-control in the vital and right order in the material are a very important part of it -- and even an ascetic discipline is better for our purpose than a loose absence of true control. Mastery of the material implies in it the right and careful utilization of things and also a self-control in their use. Forceful suppression (fasting also comes under the head) stands on the same level as free indulgence; in both cases, the desire remains: in the one it is fed by indulgence, in the other it lies latent and exasperated by suppression.




Hinduism 3484 | 
A Practical Guide to Integral Yoga 







I n order to arrive at having pleasure in everything, Desire to have pleasure in nothing. In order to arrive at possessing everything, Desire to possess nothing. In order to arrive at being everything, Desire to be nothing. In order to arrive at knowing everything, Desire to know nothing.




Christianity / Catholicism 3466 | 
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 13, Paragraph 11 







I f we keep remembering the wrongs which men have done us, we destroy the power of the remembrance of God…




Christianity 3347 | 
Abba Macarius the Great: The sayings of the Desert Fathers : the alphabetical collection. Trans. Benedicta Ward, SLG. Kalamazoo, Michigan: Cistercian Publications Inc., 1984, 1975, p. 136, Macarius 36 







F or those who realize that everything is from God, everything is the same.




Islam / Sufism 3315 | 
Signs of the Unseen: The Discourses of Jalaluddin Rumi, p. 58, Trans. W.M. Thackston, Jr. Putney, Vermont: Threshold Books, 1994 







P overty is not for the sake of hardship. No, it is there because nothing exists but God… Poverty unlocks the door -- what a blessed key!




Islam / Sufism 3314 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 188, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







S he (Sophia) is an inexhaustible treasure for mankind;
She blesses the world with Supreme wisdom, and allows all people to realize their unity with God.

She is the Supreme Spirit:
All-knowing and sacred;
One, yet pervading many, subtle, ever-free, lucid, stainless, clear, and invincible.
She is the love of goodness, ever-ready, unobstructed, beneficent, kindly toward all, steadfast, unerring, and untouched by care.
She is all-powerful, the witness of all, and found in those who are wise, pure-hearted, and humble.

Sophia moves more easily than motion itself;
By reason of Her purity She permeates all things.
She is like a fine mist rising from the power of God,
The divine radiance streaming from the glory of the Almighty.
Nothing can stain Her immaculate purity.
She is the shimmering glow of everlasting Light,
The flawless mirror of God's Power on earth,
The supreme image of all good things.

Though one, She becomes everything;
from within herself, by
Her own power, makes all things new.

Age after age She enters into holy souls, making them perfect, and leading them back to God.
For God only accepts those who have made their home with Sophia.
She is fairer than the sun, and greater than every constellation.

She is more radiant than the light of day
for day is overcome by night, but against Sophia no darkness can prevail.





Judaism 3032 | 
Chapter 7 







T he true beginning of spiritual life is the desire to know Sophia.
A desire to know Her brings one to love Her.
Loving Her enables one to follow Her will.
Following Her will is the sure path to immortality.
And immortality is oneness with God.
So the desire to know Sophia leads to God and
His Kingdom never-fading Kingdom.





Judaism 3030 | 
Chapter 6 







S ophia is the Supreme Spirit devoted to the good of all people …
She shines bright in the gloom of ignorance;
She is unfading;
She is easily seen by those who love Her;
easily found by those who look for Her,
And quickly does
She come to those who seek Her help.

One who rises early, intent on finding Her,
will not grow weary of the quest
For one day he will find Her seated in his own heart.





Judaism 3029 | 
Chapter 6 







T he disciple's attempt to purify the heart is like the person ordered to uproot a tree. However much he reflects and struggles to do so, he is unable. So he says to himself, "I'll wait until I'm more powerful and then uproot it." But the longer he waits and leaves the tree to grow, the larger and stronger it becomes while he only becomes weaker, and its uprooting becomes more difficult.




Islam / Sufism 3002 | 
Abu'Uthman al-Maghribi, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.156 







T o completely trust in God is to be like a child who knows deeply that even if he does not call for the mother, the mother is totally aware of his condition and is looking after him.




Islam / Sufism 2968 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.172 







I f your words are truthful, if you are good-tempered, if you are moderate in taking food, and if you are trustworthy, then you are rich and should not regret the possessions that you may not have. These four qualities are enough possessions and wealth for a wise person.




Islam 2914 | 
Hadith, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.88 







W isdom is like the rain. Its source is unlimited, but it comes down according to the season. Grocers put sugar in a bag, but their supply of sugar is not the amount in the bag. When you come to a grocer, he has sugar in abundance. But he sees how much money you have brought and gives accordingly.
Your currency on this Path is resolution and faith, and you are taught according to your resolution and faith. When you come seeking sugar, they examine your bag to see what its capacity is; then they measure out accordingly.





Islam / Sufism 2908 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.85 







O ne day I was carrying something disgusting in my hands. My companions imagined I was carrying it with the intention of mortifying my soul because in their eyes I was much too lofty to stoop to carrying such a thing. They told this to my sheikh, who then questioned me. I replied that it was simply that I saw that God did not disdain to create such a thing. How then was I to disdain to carry it?




Islam / Sufism 2899 | 
Ibn al-Imad Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.77 







W hen you are separate from the Kaaba [the holy shrine in Mecca, the place all Muslims turn toward when they pray], it is all right to turn toward it, but those who are in it can turn toward any direction they wish.




Islam / Sufism 2898 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.77 







W hy lock up the stable after the horses are stolen? What is the use? You enjoyed the world until you became old and infirm. Now you say the world is unreal. Now you say you will find God-what is the use?




Islam / Sufism 2876 | 
Oral teaching, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.58 







G od relationship to the wicked may be compared to that of a prince who, besides his magnificent palaces, owns all manner of little houses hidden away in the woods and in villages, and visits them occasionally to hunt or to rest. The dignity of a palace is no greater than that of such a temporary abode, for the two are not alike, and what the lesser accomplishes the greater cannot. It is the same with the righteous man. Though his value and service may be great, he cannot accomplish what the wicked man accomplishes in the hour when he prays or does something to honor God, and God who is watching the worlds of confusion rejoices in him. That is why the righteous man should not consider himself better than the wicked.




Judaism / Hassidism 2780 | 
Martin Buber’s ten rungs, collected Hassidic saying, p.92 







M an is like a tree. If you stand in front of a tree and watch it incessantly, to see how it grows, and to see how much it has grown, you will see nothing at all. But tend it at all times, prune the runners and keep it free of beetles and worms, and all in good time-it will come into its growth. It is the same with man: all that is necessary is for him to overcome his obstacles, and he will thrive and grow. But it is not right to examine him hour after hour to see how much has already been added to his stature.




Judaism / Hassidism 2771 | 
Martin Buber’s ten rungs, collected Hassidic saying, p.74 







I nfinity shall he contained in every deed of man, in his speaking and seeing, listening and walking, standing still and lying down.




Judaism / Hassidism 2761 | 
Martin Buber’s ten rungs, collected Hassidic saying, p.55 







T ruth is one;
only it is called by different names.
All people are seeking the same Truth;
the variance is due to climate, temperament, and name.





Hinduism 2679 | 
The Gospel of Sri Ramakrishna as translated into English by Swami Nikhilananda and published by the Ramakrishna-Vivekananda Center of New York, Copyright 1942, by Swami Nikhilananda. 







I f now any one should ask: Have you been in the past, and is it untrue that you have not been? Will you be in the future, and is it untrue that you will not be? Are you, and is it untrue that you are not?-you ought to say that you have been in the past, and that it is untrue that you have not been ; that you will be in the future, and that it is untrue that you will not be; that you are, and that it is untrue that you are not.




Buddhism 2484 | 
Digha Nikaya, 9 







T he universe has never separated itself from man. Man separates himself from the universe.




Confucianism / Neo Confucianism 2407 | 
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 34:5b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 







I n one's words there should be something to teach others. In one's activities there should be something to serve as model for others. In the morning something should be done. In the evening something should be realized. At every moment something should be nourished. And in every instant something should be preserved.




Confucianism / Neo Confucianism 2392 | 
Chang Tsai, Cheng-meng, ch. 12, sppy, 3:9a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 







I f effort is needed to be sincere or grave, that is not our nature. To be sincere or grave without effort may be said of the superior man who "is truthful without any words" and "does not resort to anger and the people are awed. (1)




Confucianism / Neo Confucianism 2387 | 
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 
(1) The Mean, ch. 33.







W ealth, honor, blessing, and benefits are meant for the enrichment of my life, while poverty, humble station, and sorrow are meant to help me to fulfillment.




Confucianism / Neo Confucianism 2354 | 
Chang Tsai, Cheng-meng, 1:1a-6b , THE WESTERN INSCRIPTION, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 







S uppose a master foundryman is casting his metal and the metal leads up and says, I must be made into the best sword (called mo-yeh). The master foundryman would certainly consider the metal as evil. And if simply because I possess a body by chance, I were to say, 'Nothing but a man! Nothing but a man!' the Creator will certainly regard me as evil. If I regard the universe as a great furnace and creation as a master foundryman, why should anywhere I go not be all right ? When the body is formed, we sleep. With it visibly there, we wake (1).




Daoism 2242 | 
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 
(1) This sentence is very obscure. No commentator has offered a satisfactory explanation. All agree that it means that life and death are one. The translation here, while quite literal, is already a subjective interpretation.





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