panikkar the intrareligious dialogue

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THE SR O nE ON RE DA

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ACIDT UT POST DIE ALQU, FR X IURN

con mone, vio qam eide z -f , ex ua e q u pau pi ou diva q a giobu pr o ori um fle qudam coo, ac go m a cvera meo on.

-N de Cocort Fid •

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s o n ap eydeoted M. s ion w f ea of aw ve varey of o t et uue wld t d b e a ace oAnd ugh s cc a a ag a ay a a by cove d e.



HE IR DII F I BK HD ED REVIED

t d s p ge n .e sond g h io b v wi t addn f f

m cp am ok d a 1e Sn on t Mot of Dl,"

pg ap exp e bsc h e ui r a

le.Te uor w o e P wch ovm idoa o o ar , wh w s . isu k nt oy t a ll aon i autr;y a c t apbl cn f e a 's lt

Tv (Caly)Er 198



THE AUTHOR OF HIS BK CAN BOAS CRS O M- pi s av Kel is ao fr ot

wig us e monoly o pu�. o

. . d sl e h ra o he dl om o -se la: le/fl, /w h/h . Fo sub fo M o t of e t

c n vy d o e o hma bg" conn l t do t ee us o e w d (m my c si) for l- e. Fo my o "umn g eqof on e f a f o y aog e y te old h j a s og e dal jt a u s f o b co o h

i, r we no l b ; ch oe f ot a e fog d us nc le o td my e uo od dv ge d s t wrd M sds o que ig a y on o eve d a ajr f - d e e ys of M



P

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DAU A A HMA A HUMA A A NEER EE

pable al e lds of our ag ndc vid- o gb k of "gob vag " k p on r lk nd ky, h copi of pvg dv joof te pa og d t hi br t over e c r yar. Eer w dir ag ew e negr h a bl or e

head

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f cc oro te o i dia (-trum). id-

v - c W o e aat o bt ly h to ur niau we o lv n t by w 'b l "Qi eim

, mcoe" (o os on , kows onid s ft b dnd

deal ote my eier on y e orn p ube t , -m me. t w e gge 'J J me n py n : d opo n ca, w 'er logu' t a ofp p ay at v o " -



x C

c pat n pael o um c, t kt ader t o a a m o a g a bde Te w

fa d m at ind"Sm cuta qum t c way a ddo en a ) to te oe p o P' i a drctt (O omn, e, p. 5 h t othe tion ve s v piymt m- hp wh he o ot l os it o, b

t h a e bi� e h r e.T ty a 'tlhm or b d amd nt.

Wn t or d to h aps, e t e heris jut ucer o id wc w ago o , o t aba of t ke i a nr o; it e-r me ( s nor me (oe o. It p ho

t y , a yet it l t y T wt - e the e / e o e ent nI.

Wn t t o ur t , it a e qu f m f, wr

ave h dlgl l' Oe ie d notg end d les or oo p. h r

d generly on e r tv t or c .

e d t hod of o e ov y s g s i , w ntgus ae. T e oe t y o w t nd he I meg s h it of g ot ot t vee t loudy at mvet a

t u ua r to a e vuaic la- e ls of "x do w c b udr h e i lg wa e ton t d ou . Te tp fld. Fo , it told a tw B r e k ity it c ne ign,r r gvet a o kt ha lt. Fr owrthe o or o a

at h ad o m to t Ag t



xvi

In bref, argodalo e i a o a- tnei nr bu l i dn) I pace e c f u g i ur qu fr vifc - wh ever we

my dnd td ords We engage su lon t ab ve , or ndnt ai, bd, w ao, u h o ntaly, tow e w d of oerpe o a v hae f und o pa le ad g o e n f h d. T ah an uc pay, p y e a ions.

e fi f h i ai dalo e h dy me n d.

e e pa e d of e n. Ts o t nner k i e jai f eo; i on o he sn of n eihr Ho d oe he s o uv ? Ti bom nal igs q It i n. I n logrconc ih me (of ou wn n oe pple). I l qut cnc h mi f altvc as we id fo

Te is de a inl dal e whh o ne g wi gl, e d n. How c we ve cc wole f a n eihb m v e hr le,whh e toly icompe it conico?

l lo neier a ooo n a p liuywi " n a mtn n e paer' ef n oh er g n I nt a to a dn ordi ou of cu, w

a ypaec d t dial w a i arch f san, d wcp t bg tag y e not ol by u o c W u -d m o l un d of p a e pr i-g gious di ge of i ve , at faiw I wod a euat. I i mae -den ino r mee

Bu, ne mit , he i a east

dc t M m igt slvc exece, endenc, o vn vid At ay ev nt e t o w; t h a ca sudid -a, i n Le, H , r Io. y ko og hu o? In' e o lou y a l u lgue? Sh' I o -s r c f my dn fo g o on

ng dtand wt e v sid d t u t? Can I bn ohx v an chc if I end a v a t



x

fon i? D no onger e th o Reelon - y aon? D vn ve t e U a ock oig o ow ? a wo, 't go da

loe smack a ndy to cim t m ck fuld my ho?

It ply u t qu ve o t a ad f at t a g ra o n o oven Oe a y exo; o ss mg new t. an f t Et for

o og t of sd ol O h nvr a f Et on t hout, at , r pac of Wtn t t-w o for t.

dbt v w a oe' dtnHvr, af t h ou i our owdion l t e sg nei v o st. th

plc e we ier e f me owld ve m n e ov"oe swt one e T y ne ho e he oie n o ee e of ou , lf-st a c non f oe. We en ept t y v e w ue jn u e

em t b i er t co o o -e of , w u e pa. Ev wh mt ait that t on o.

A v co, t d epy olc toc es t on ofpcal we wh t t o o It

wo, a cov t wo no i t rn- tt t du cio ator me nur t eac plex. It u n r th o ove l e wlehu rld ra. e tv ony e le ue ete , but a au t ll f at q n (e h , a

y, t) id o, pag toe esa o Ma a a c, o e t a aer



wold ia, sdbyde h a u of old; itme t M e a h (y) or, t we a wod on ou hu tr oe

nl n nerk f laos, a "o idivid ut o aliud, or "n e atom er t de y pa ly c ex e h ons

n ie, by helpg ie o-l t o wn, o yo ne gh yol you "m otrb t e izon ad u fon f

e h dito le a ie n a t f on t m a o by a o mu t o f may o ls cag by l d m-on. Een pace xstence on ut one o o c fr g e sts qu�pfrl, udout to w

i e gou e ot mio ; t s r e no even a me or r d g It

nd o, i p t of a o o t - nr dutc a I a oe, nor s e orI we ter al o �gVa (, 3 We e

Wen o ade one d e od id ad e iid, e si d e ino yo wl [t Kgdo'], Gl f T W llhve o h ahe, he h d n m h ode e s bo to me Slf n ty t, y ) hen e "o w ot meno i e o ... n e s b c t e ni -on �nyt

a Bra CoPet19

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m on e o ao Ut wiout eakn e s of o f s d



A

llng d f dv h e.

For y auor xtively p

T pt sy (mt f m " G) p t f w. w d f o l-on. eb deach m o coo o ie, Myth, Faith andHt ou mpt ap o k ap ddt e.



M g

W Y TR T RRGO DLG D O fod ha ou v to v.

W you o yo d o e yo or our t, a y a to ou D bs sk:

ey ad y do not c or aut. yu ial e k t ou paer as v-

o xc, yu uldd od t i d

ou ga taos i t to mo ea i yor o o o k i of yor ei -r

la you whn yo do no fnt dao

l a you n u t otr u ou MBa you you ace dnd m or o

cot or o for of yo d to TB you n you do o gv p ou convico, d yet

ou o not t u as abute .

o you, you i d acadc hn you dsw ot u yu n it emig or nt utll

W to you, ou praoe of lig, n ou do not o te c of t t on

W uto yo, o iious auto, a ou p g ()onvio.

W uno ou, liious p, u you onopo ond st S, which bo d ow s wis



h R h Dl

. e p l t n at mot beete o grde; qu 6 ' si vi c

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qu f d



4 T C F T D U

que ea no pua onordar? r guerra reball allea, edar da e hta, epata lo hen a r oordat en uareena.

( legendum 'dputasm .

aon lu d• t e o r• azs (i fie)

. . ad here the thre ge took leae f eah oter wit grat lo andi a er agrable wa: eah of the aked forgiene of the ther inae he iht hae proffered a ukind word agait the reigion ofthe other; ad eah of the did pardo te other d when te wereabout to leae oe of the age aid e profit hould reult fro theetre that ha happeed to u the foret. Would it ot be d that,followig the odel of the fie ad the te onditi repreentedb their fower, we uld diu on er oin da the indiatio gien to u b Dae Itelligee? Our diuion hould o

ue a log a er u we arrie at oe faith ad oe religion at we w hae a fo of hoorig eah oer a ig eahother. Thi would th quiket wa o oe to our utual oord.or war, traied work, and ill will produe har ad ae, hiderig people in their effort to reah an agreeet on oe belief.

Rao lull, re seaBareloa (Edi torial leta), ol I, 97, p

C PT R T F O L L O W D O T B T T H Y

o e gous encoune. ey a a o a ey encoune. An

s ou o s axs woul lke o oose e oowng ttitan m or e oe reorc n e meeng of elgous aons. do no elaborae now on e aue of ese a udes or e mers of

ese moes. hs woul eque stuyng e ncon an naue of emeao as well as eeong a eoy e egous encoune. onlyebe some ate an moels, aog wl obably beay mysymhes n e orm of ccal conseaons. e alogue nees aneue oc e clsscal sense of e wod.



HE RHEORIC OF HE D IALE

1 FVE ATTTUDES

Excvm

A bliving mmb of a ligion in on way o anoth onid hi ownrligion to b Now th lai to tth ha a tain buitin laim toluivity f a givn tatmnt i tu it ontaditoy ant alo bt. And if a tain human tadition laim to of a univa onttfo tuth anything ontay to that unival tuth' wi ha to bdlad fal

f fo intan ilm mbodi th t ligion a nonam tth'

anot it in th fild of ligio Any longtanding ligiou taditionof ou will hav dvlopd th nay ditintion o a not toappa too blunt It will ay fo intan that th a dg of tthand that any ligiou tuth' if it ally tu i' a lady a mulim onal though th popl ond may not b oniou of it. t will futhdit inguih an obtiv od of tuth fom a ubtiv on that a p-on an b in good faith' and yt b in obtiv o whih a uh wi

not b imputd againt that pon and o fothThi attid ha a tai lmnt o hoim in it You onat

you lif and ddiat you nti itn to omthng that allywothy of bg alld a human au to omthing that a im to b notut a patia and impft tuth but a uiva and vn abolut trtho b u an abolut God o Valu ha to b th final guaant fo un atttud o that you do not foow t bau of pona whim o

bau you ha unitially aid you point of viw to an abolutvalu. t i God' ight you dfnd whn atng you ligion aabout ligion ' Ti do not imply an outigt ondmnation of tf of al ot human bg who hav not ivd th ga' of youalling. You may onid thi al a budn and a duty (to ay viaiouly t ponibili ty fo th who wold) mo than a pivilg and t Who a w to put ondi tion on th Almighty?

th oth hand thi atd pnt it di ffiuti Fit it ith it th obvou dang of itoan hybi and ontmpt fo ot blong to th ub f tuth . '' t futh ba th ii wa oumig an amot puly logial onption of tth and t uld of an pitmooial naivt. Tuth i manyfatd and v iyou au that God pa an luiv angug tg dendo you undtadin o t o that you ay nv raly o tyour treton i l rt ne To rur to urumn ite



HE HEIC OF HE DAE

i th diuion btwn two rligiou blif do not ov any qu-tion or it i oftn th a that God pak' a lo to othr and both part-nr rlyig on God' authority wil l a way nd th human mdiation o

that utmaty God' authority dpnd on Man' ntrptation (of thdiv in rvlation).

A a mattr of fat al though thr ar an y d fato rmnant of anluiviti attitd today it i hardly dfndd d ur. To u th hri-tian kada, or intan to dfnd hritiaity would amount to thvry btraya of that aying about th "mbing bok. t would b thhiht o hyporiy to ondn othr and uty onf uing th an-

da o God' rvlation a a ratona or dfndig on' own atitud:divin rvlaton a to b a anda for you (for you m to apt itwithout andal)and you hurl it a t othr.

b cv

n th rnt word ontt on an hardy fail to diovr poiv and

tru vauvn of th hight ordrutid of on' own tradition.Tradi tional r igion hav to fa thi halng. "Splnd id ioat io i noongr poib. Th mot plauibl ondition for th laim to tuth ofon' wn tadi ton i to firm at th am tim that it inud a t di fr-nt lv a tht tr i o tuth whrvr it it. Th inuivit atti-tud wil tnd to rintrprt thg in uh a way a to mak thm not onlypalatabl but alo aimilab. hnvr faing a pa in ontradition forintan it will mak th nary ditintion btwn diffrnt pano a to b abl to ovrom that ontradition. t wi tnd to bom aunivralim o an itntia or forma natr rathr than of ntialontnt. A dotrina tuth an hardy aim uivraity i it iit toomuh on pii ontnt bau t graping of th ontnt alwayimpi a partiular ma me An atti tud of tolrant admiion of dif-frnt pan wi l on th ontrary hav it air. An umbrla patt or aformal utr an a iy mbra di fnt thoughtytm.

vdnta for amp i ray th nd and am of al th Vdath attr undrtood a an prion of a typ of u timat rvlationit an migy affirm that all ir human affiration hav a pla init hm bau thy rprt di ffrnt tag in th dvlopmnt ofhuman onioun and hav a vau in th partiular ontt n whihthy ar aid . Nothing i rtd and a i fittd nto it propr pla.

s atitud ha a rtain quli ty of magaimity and grandr in it.

Y n yur own path ad do not nd to ndm t r



E HEOC O HE IALE 7

ee ente nto commui wth a othe ways of fe, and f you hae to hae th a eeec of ncusivi ty, you my b at ac nt onyth yousef but wth a othe humn and de ways as we You ca

e oete i yu a eaces ad unesa you outook the othe had ths atttude as entas sme dffcu ts Fist, t

o esets the dae f hybs becaus t ny you who hve theee of a aembac son and toet ttitud you wh aot he othes the a they must take th uiese You a e tat w eyes but ot th eys f those who cha ne you ght to be to Futhemo t has the tisc d ffcutes of an amst aca

ceto of tuth ad a bu tn ne cotadictn when the ttitud seed out thy and as

f ths atttud a ows fo a a eated eesson of eus tuth' s to be abe to cude the most dsaate sytems of thouht t so to mak tth uey ea te Tth hee caot hae an deeet tetua cotet fo t s oe th fo the as ad aoth foe aa oe thig fo the atheist ad aothe fo the thest , it s

o aothe th fo youuess you um utsde the mode because t ou who hae the cue, you who fnd a ac fo a th di ffent wdews But then you beef, coceton, deooy, tu ton o whtee e may ca t becomes a suesystem the mmet that yu fmute t you sm to uestad the owe ewots a ut them theht aces You caot aoid c a m fo yuf sueo knoweeee f you dey that you cncton is aoth ewont If yu suthemoe, that yu ostion is ny th nffb ft of mytht, the moment that you ut t nto pactc thn ents aothe scoe ad fomuat the mct assumtos of that e tmatey yu cam to hae a ue uth comaso wth e otes who have oy at a ad ea te tths

s a mate of fact, a thouh thee ae st may tedeces seeous tadtos that cosde themses a cuse thee ae toy e few theetca and hsohc fmuatos of a uestc a tttude The cam of ua sm tody s too sto to be e byssed

c lll

o e efet et t e e pa a t e

e e e e



8 E EOIC OF E D

aimiat it ompty into you tadition a pauib atati i toaum that all a difft d whih n pit of manding andoing atualy un paa to mt only in th ut imat in th ha

ton at th y nd of th human pigimag. igio woud thn bpaal path ad o mot ugt duty woud b not to intf withoth not to ont thm o n to boow fom thm but o dpnou own pti tadition o that w may mt at th nd and i thdpth of ou ow tadito. a btt htia a btt mait a btt hindu and you wil find unptd ih and ao poin o ontawi th oth popl' way.

Thi attitud pnt y poit adantag. I toat; pt th oth and do not udg thm. It aoid muddy yntim and tiim that onot a igio aoding to ou piattat; it kp th boundai a and pu ontan fom of on'own way.

O th oth hand it too i not f of difiti . it of a it mo go againt th hitoia pn that th diffnt igiou and

human tadition of th wod ha uuay mgd fom mutual int-fn inun and ftiization. It too hatiy aum futhmo that y human tadi tion ha in it a h mt fo futhgowth and dopmnt; in a wod it aum th lfuffiiny ofvy tadition and m to dny th nd o onnin o mutualaing o th nd to wak outid th wa of o patua uma tadi tiona if in y on of thm th ti human pin w y

ta izd o ondnd . It flatt y on of u to ha that w pon

nc al w nd o a ful human and igiou matuity b pt thhuman famiy into wattight ompatmnt making ny kind of onion a a btaya of on' ow bing. It a llow gowth but not mutation.n i w un paal to ah oth a th not nm, py, au-nt inundation natua and atifiial dam and abo al do not onand th am wat ow hanwad' in th in of th human big?M paal im hw th al iu.

otwithanding thi attitd pnt on th oth hand mopopt fo an in it ia woking hypoth today It a a ot of hopand patin at th am tim; hop that w wil mt a th nd andpatin tha manwhi w ha to ba ou din. t whn faingon poblm of intfn mutua f ad diaoguon annot ut wait unt th p om to a nd o th hatonapa. All oing a dangou bt t i no nw li without



H RHORIC OF IAL 9

d Itrptrt

o o to kw th io of th wod th o anit iv to th iiou of ou iho a l th o do w i toui that i vy o of u th ot i ohow ipid and viva that th oth i ot o dpdt fo u ad i howtouhd y ou ow if W in to aiz that ou iho ' gio not oy hall ad ay v nih ou ow ut that utimatly th vy difn that paat u a ohat pottaywi thin th wod of y own iiou ovitio W i to apt thatth oth iion ay oplt i ad ay v ttai thida that in o patiua a it ay w uppt o of yblif povidd that y liioun mai a udividd hoo ad o w hav th a of ait aptin hitia dahitia ubiin to hindu tt uli aoi uddhitviw ad o o ad a th hi ain ait hitia admui ut th i ti o tha thi: It ook a if a today alinttid ad that wi thout th patiua iiou lik y ow igio would ophi fo ad v ipoi iioa unudtadal without a tai akound of "iio Ouown liiou i thi th fawok of ou iho' igion do ot it in ioatio ut ov aait ah oth Th woud no hindu oniou it ot fo th fat of havin to ditinuh ito ui ad hitia oiou fo ap I a od thatio twn iio i ith of th typ of luivi (only

in) o uivi (th i a a th oth) o paalim(w a uin idpdty towad th a oa) ut o of a r prchr o crcumc, that i of utual intpntationwi thout th o of th pop puiaiti of ah iiou

Th oviou poitiv apt of thi attitud i th tola oadmidd and utua ofid that it inpi o iio i totallyoin to y o; ith ou o iio w ay out th li

gion of th oth; w a d o aoth; i o way w a aying notut th a ut utay opti ad oting ting Andvn wh liio tul fo uppntatio thy do it withn amuay aknodd liiou fa

O th oth hand th attitud i alo ot f fom dang Fit oal l on ha to ak f thi thg i not a l ttl wihl A w o ur thi intpntation ' and ovidn' intptat r

lu ah othr O wht r a w tablih it ti a td



10 E HEOI E IALE

not redy modifiction of th slfundsnding of the trditionsthemseves? This coud b answrd by uifying th rol of caivhermeneutics Ech intrpettin is nw craion ut can w say that

such hermeneutics rely eist in the mnua of th world reigions?Or s it not ind of new religiusness th makes slectiv use of themn tenets of the trdions whil nglectng th others? Th may be areious universe, but is it suffcntly boad as to aow for insuprabcomtbities?

ut gn this tttde may offer perspctives tha the othrs lack Itmy put us on wy tht is open to al and that nobody huld fee uc-

tnt to enter I t cn contribute to th spir itua gowth of th patnrs Eveninterretng other beiefs s ggertion or ditortions f u own, wtoch more fundment frme of reference, and without losing ourdentty e een our ssertiv ego It cn contribut o mutuaenrhment ithin synthesis Th values of the oher tradition r notmery jutosed to those of our tdition but tuy assimi atd nd it-rted to our beiefs nd in our own being I t is an oen process

We should stress here tht w us this polysmic wod not as a suprsystem, hich ives more complt answe to th veed probem of threonsh mong reigion criticizing al th oth a nesidd, but asdenotn n tti tde It is the attitud of not brakin th dia lgu withte oter onions, becuse hving enounced any absolu tization, it keeps

te ntrreigious diogue permanenty openhe im of the intrreigious dialogu is undrstandin I is no o

win ove the other or to come to a otal armnt o a univesal ligionhe idel s communiction in order to bridge the gul fs f mutu igo-rnce nd misnderstndings between the different culues of the word,etn them se nd spe out their on nsghts in thr own n-ues me my wish even to each communon, but this ds not

my t tht the m is a un fom unity or reduction of a the pu-r stc vret of into one sing reion, system, ideology, or trdi ton Purl ism stnds beteen unreated pur i ty nd a mnlithic unityIt impies tht the humn condition in its presnt eality hud not benegected, et lone despied in fvor of n ideal (?) situation of humnunformity O the contary, it taks our factua siuation a ea andfrms tht in the ct porities of our human isenc we find ourre be

rm tes ve seriously the fct tht urn the lst t et



RHORIC OF H DIA 11

housnd yers f humn hstory ou r fellow bengs hve no t come to nreement concerning religious beliefs Our ncestors were not unintelli -ent, nr were they bnd prtisns of the respectve estblishments A cer-

tai evoutionistic thinkng, mking us believe tht we re t the top of theritul nsights of the humn rce nd l the others were "undevel-oed smcks of mode hybris nd ignornt nvete

For this very confidence it hs in Mn nd not becuse of ired skep-sm, the pluristc tttude s not stuck t resolving the obective qunres of reliious divergences nd turns to the subectve, tht is, humnsid of the probem Could t not be tht the drem of the mnd to under-

sta everything, becuse ultimtey everythng is ntellig ible, is grtu-ous nd uncriticl ssumption? Plurism is incned to overcome theonopoly of the mentl over everything We re more, nt ess, thn"ratio. And perhps the more reistic bsis on which to groundhumn convivii ty is not rtion knowledge but ovn wreness

In other words, the puristic ttitude dres not to ccept the prenden dogm of the biunivocl correlton beteen thinking nd

e We re wre f the unthinkble, for instnce Ptience, tlernce,oe, nd the role of the hert re nt ccidentl to humn life and revelto us spects f ourselves nd of rel ity tht cnnot be reduced d u

hout for tht mtte hving t ccept dui tyHving de t wi th this probem esewhere, ths brief description my

uce here

I hve described these fve ttitudes s emples of bsic pstures ththen put to work become, of course, much more sophsticted When theencounter ctully tkes pce, be it n ctul fcts or in the more conous dilogue, one needs some rtmetphors n order to rticulte theerent prblems I t is here tht some models my prove useful I shey describe five of them

2. FVE MODES

reet tht hese rooteor re on y w ys to resent the robeatc of th rligous ncout nd insumts for xpressg dffrent

viws but not criteria to te en and bad distction,



2 HE RHETORI OF E DAUE

tue nd fse theories, or vn uthentic nd inu thentic reigions his iswhy they re prdigms Thy serve mny purposes nd certiny tmny for those who woud ike to mitin prticur opinion This is

not ony egit imte wish; i t is u timtey necessity est we f prey ofsheer chos, but this is not our conce here Our modes re such pre-cisey becuse they re poyvent hey open the diogue; they do notcose it

T Gepc M T Wy e Mu 1 1 Pk

It woud be hrd to rgue tht humn beings re compete nd perfect ortht they hve redy fufied their destiny No mtter how we epress it,we gree tht i some mner or nother we hve not yet reched theo be it God svtion, nnihi tion, pece, progress, success, hppiness,power securit nd so forth A wy of sying it mkes use of geogrph-ic prdim we re sti pi grims towrd the summit (of ife) U timteywe do not even kow wht shpe this summit hs, whether it is pek or

pne whether it is one or mny To be sure, prophets nd hoy founderssints nd phi osophers, mystics nd theoogins s wel s visionries ndchrtns hve tod us ofty things bout those heights Mny spek boutit but their nguge is not unnimous ny ffirm tht behid the snow-cd pek ies sunny vey, whie others shout tht it hs been reveedto them tht the "summit ies in the cve of the hert Some stte tht thpe is the void, tot byss of nothigess, or even tht there is is thebsurd or the disenchntment tht ievitby ttends our ientingdrems of promised nd Sti others cim tht there is fuess t thesummit tht it is permeted with pece nd oy In ny cse howevermuch the reigious crtogrphers my dispute the nture of it, widmit there is ideed some kind of sumit t o be reched

In this contet, then, we cn consider reiion to be wy thtcims to ed to the summitwhether this summit is trscendent orimmnent, whether the go is conquered by individu effort or is

received i nd ennced by grce, et ceter This summit hs mny nmes Yet no mttr hw pertinent these

nmes my be, they do nt propery describe the ctu pek, which isgenery considered to b ineffbe nd inccessibe s ong s we re inour present humn condition There re, in fct, mny wys c iming toed to the summit, nd of them re more or less rduous In otherord the pths re cimbs towrd one mountin or steps towrd one

b te ot verted



E HEORIC OF E D IA E 13

Elaborang on h mtaphor, w may also poin ou ha a hfoothlls you may no vn b awar of h ffors and ccomplishmnsof th othr tradtons, for many rdgs and vays may sparat you

om thm and prvnt yu from sing th trai l thy hav blazd In thowr rangs th paths ar wd apart, whil hghr up hy com closrto each othr

orovr, al though yur trad ion has markd off a way for you, yust hav to follow t on your own You hav to travl on i, and wi thin thargr avnu that has bn st out, you somhow hav o find or cratyour own tral Rlgon is a vry prsonal conc and thus has an nti-

mat and socal dmnsonFurthrmor, th gographcal modl clarfs th fact ha if you go

on umpng from on way t anothr you wll crtanly no rach h goal ou may stop t o catch your brath, t o ny th vw, or t o harvst a bouuet of wld fowrs, but f you rct your callng smpy bcaus is df-fcult for you and you rfus to cl mb, you wll no rach th op You havto connu sadfastly on your way

Th way, howvr, may no conform to your preconcptions andthes may hav to b abandond you hav to mak your wn way reyou may dscovr hddn paths and shortcuts, as asctics and guds wllte you Ths dos not man that at a crtan momn of yur plgrimagyou may no dscovr anhr roddn path tha s mor convincng andongnal to you You may chang your way, but nobody can ras yourrevous plgrmag In othr words, convrson s a lgmat stp when

t s not a total rcton of what you hav bn gong throuh al h wayu untl thn You can go back a a point whr you hnk you dpartedfrom your rgh path, but vn thn you cao bgn agan as f werethe frst stp of your ouy Rathr, you carry th bundl of your perene wth you as you ntr nto anothr tradton You may hav dscovered that your d now lads you along a d ffrnt avnu Authentonvrson s not a mov agans your svd, but rathr a movementthat trs t rgan harmony wth your innrmost natur

Th changng of ways s no smpl a ffar; s ladn wth unforsenonsuences In spt of yourslf, you not ony brng al your formereupmnt ovr from th othr tradition, but you also nitate a comated pross of mtabolsm Dpndng on many factors, som thngsare dscardd and othrs ar assmilad and ransformd nto th newtradton

ore ompe s e se h ayfarers oud e to foo

derent e wn witut abandonig te oigia one



4 E RHEORC OF HE D ALE

ne y must be cered I f successful, this my becom pth on hchmny others my so go Th ys my ctul ly com nrr or etendurther hen such pssingovr tks plc on sociologicl ly rlvnt

seThes considertions ld to very brod understnding of the ord

y Ech trditionl wy is thn slop of th mountin on which poplfnd thr pths Vys my seprt th trditionl ys t points fry from the pk, but t certin height to trshds my med,nd the vleys r lft behnd As ny mountinr knows, you nd knd of fith to follo th pth, for oftn th pk rmins invisibl nd

utmtey you do not ko hthr you il hve to double bck to sfer byy Th tril you hve tkn my suddny fl off into sherspe or end bruptly t grnite ll Nor is this ll ndslides, foods,nd even erthqukes my hve blocked ncnt trls ndd, rligionshnge, degenerte, nd even di A unge of routine nd ritulism myhve covered up th clssicl routs, or th ds of misundrstndngnd prde my hve chokd off th y of th Golden Ag

hs mode of the reigious qust seems to offr suitbe lnguge toepress lmost nything bout th rliious di logu tht only your yeds to the top; tht l l th ys my rech th gol; tht only som rversbe; tht there re mendring trl s nd dd nds; tht t cer-tn moment no y is of ny vil Anothr opinion will strik com-pros ffirg tht th pths ist only on th lor slops of thcmb nd tht fterrd thre is no y htsovr, nd so on t lsotells us tht, htvr the summit my b, if desoy ll th pths, thsumt ill collpse If you rod th slops, th pek crumbls donThe y is someho the gol

The most c or gostc tttdes m y tel us tht thre s no ybecus "ssr is ," or "thou rt tht or some similr intuitionThe dvotes of such des, hoever, cot dny tht th noy ofthe reizton s lso y to b discovered by the yfrr

oreovr, the y must trvrse not only th rggedness of th go-grphil terrn, but so the psychic topogrphy nd inner lndscp ofthe pilgrim, or more simply The y is only y if you go through t, i fyou lk o n it n d mk it your on W cn spek uthorittvly onlyonceng the ys through hch e hve gone Yt e must be creu not to mt ourselves to n individulisic interprttion tht oudrob the metphor of its fibi liy Wht my b the propr wy for youmy not be tu pth for m You my not b bl to cl imb long crcks

e shr rnite lls, hie hve n llery to pth tht s



E RHEOR O HE AL<E 5

rogh troic bss yo my hv vrtigo nd not tort rciic, whil my gt sick fom too any cv I wil hav to tstyo wn yo sy tht yo wil so rch th to sfly, lthoh fo m

yor wy wold not b wy for mn or mod tcologicl thr may b ol who think tht

old wys wll nd ood fo tims ast bt tt nowdays w mstv nw "ontifs, tht is, nw bridg build nd ithood of o-essions wo cn ssist u n th wy bttr thn th os ndonzes of oldn tms. Th "nw or "mod wy wold thn b try-g to constrct th srhighwy of lin mo ity, a sc nd wll-

sd sccss, nd wlnginrd voltion of hmn ntury clim to bridg ov th cliffs of ignornc nd rstition and torc forwrd tord th gol in vicls bttr dsignd nd qidn th myn nd lnyn of od. Tis somtims hllw intr-rttion of th modl, howv, should not b cat sd too qickly, btrthr it shold b ndstod in trms of i ts dth of intition tht wr not nly wyfrrs, bt lso thfinds nd wymke; tht w ar

hmn ngs who constrct th ods or a bttr, mor hmnd ths mor divn lifr for wors Ts mod siit h, in fac,strica lly chngd t cors of tditonl wys ch tt, whil bforey wr rlll nd m tl ly inornt, tody, wi llynil ly thy mt nross. Whi rntly dling with only scl sit, mdn om-mniction systms hv actally d a ignicnt contribution to tmeting of ligio wy

Finl y, thi modl my a lso sv to lin th obvi di ffrnsong rligions. f on ligin b that t smmit i rly trnendnt k that hs l ittl in common wit o rsnt tt, i t wosr th wy to b on of rnoning nytng thy. f nothr reon eev tht th k is t th vry nd of t wy, i t wold not sr n initition with a l of fith or rur of lns, bt rtr old onsid th wy to be mach throgh rsonl ffort towrd ted f the k is ccssibl, grc is ndd; i f th k n b senition s rqird; if th smmit i invisibl, fith is indisnsbl eol s in yoslf, intrioi ty i th way; nd so forth nd so on.

b yca Me Te nbw

e d ffrnt rlgo ton of mnd r l k t mos nenmer of colors t er e te dv or simly wt lg o re-

ls on te r o eern t dfrt no mere



T TOC F T DL U

tritions, octrins n riions. Grn is not yllow, hinim is nothism n yt t th frings on cnnt know, ct y osttingit rtficiy, whr yow ns n grn bgins. Evn mor, throgh

ny rtcr color, nmly rigion, on cn rch th sorc of th whitgt ny foowr of hmn tr iton is ivn t ossii ity f rch-in his or hr stintion, f lnss, slv tion roi thr is m ofigt n not shr rknss. If two color mi, thy my sir notrimir y with rligis tritions, th mtin of two my gi irth to w on. In oint of fct, most of th known rigions toy r rslts ofsch mt fcntions (rynsrviins, jwsgrks, inins-

msims, tc.) . Frthr, i t is ny from n grd oint of viw tht w cnjg rigion ovr ginst nothr ring socil conc, forstnc, on trition my mor fitf thn nothr, t t trmy mor owrf thn th formr in scring rson hinss my gin th rinow with th infrr r with th ltrviot orchoos, for instnc, 5000 ngstroms s th cntrl oint, nd s forth.Frtrmor, within th grn r l will r nr tht rticr

gt. simr ojct within t r r wi ok rish . is mmns s tt t contet is rmont in comring rigios tths r is ts Jst s th coor o f oy i s th ony coor gry ntsor y tht oy, this mol wol rmin s lso tht rigionsimiry sors l othr colors nd hids thm in i ts bosom so tht itst coor is in tth ony its rnc, its mssg to th otrwor, t not t totity of its ntr com to ths rizti wn

w ttmt to nrstn rigion from within Th r oy tht hsrciv t ntr m of whit ight kes for its l th thr colorsso tht it wo not ccor with trth to d rgion ony from itsotr coor. Tis mtor cn st tk mr rfinmnts. n rtcrrigion my inc ony fw ms of iht whi nothr my covr wir sct of th sctm. m n sc my k th ric oforFiz) introc moifictins in th wvngt f r-

ticr trition so tht it chngs own th gs or ong with th cst is christin i th Ini of th twntith cntry my fr ifr-nt from wht ws consir sch in tnthcnt ry Frnc.

This mthr dos not ncssriy imly tht l th riions r thsm, tht thr my nt b blck or colorlss sots, tht fr som rtc-lr roms only on rticl color my b th rorit on, nso on. h mthor, morovr, cl sti sr to contst th right omeng tt s not hv ight in t to clld regos n



RRC OF T ; 7

mstc crtq of trdtol rlgos, for nstnc, my wl clsrtstc ll th rlons of th st nd dy to thm th chrctro rg ght oly th nlghtnmnt trdtos of rtonlm,

rxsm, nd hmnsm, lt s sy, wol d com n to considrton I mg ts xtrm cs ordr to clrfy th immns vr tion ossibl s of ts rootmthor. It cold vn rovd mg fr thto of o rtclr rgon cosdr itslf s th wht bmd l t othrs s rfrctos of tht rmordl rlgosnss, r, n ttrry, t my offr xml of how to sy tht th vrty of rl onsogs to th bty nd rchnss of th hmn sitton bc t s

y t tr rbow tht rovds comlt ctr of th tr rl-os dmson of

t t v of mod coms ot oly from ts ossbl lcbl t so from ts cotrlty wt t hmon dr nlyss. ysc fct of th rbow ts cs hls s to xln th itr-s of t ntroolocl hnomnon of rlgon.

c • mca M ca aa

t frst modl diffrcton s wt rodcs t dffrt lhts, orgos, trsformto s th cs of t d ffrt forms d shs ofomtrcl fgrsf rlionsn or thrd modl.

d trog sc d lso d to t fc of m, rmor d orgl form tks on lmost dft mbr of oss

sformtos trogh th twstng of , th strtcg by story teg by tr forcs, nd so o. lios r to b d ffrt mtlly rrconclbl tl or lss toologcl vrt . s vrnt dos ot d to b th sm for a rgos omy rfr to od th thory of fml s of rlgos, whl ors my or ot t yotss tht ll th dffrt hm wys com from met xrc trnsformd ccordg to ws, c s omec vrs v frst to b dscovrd g, ors my gos r ctlly dffrnt ntl th corrsodg tooosfortos hv bn constrctd. Th modl s olt Homsm s ot th sm s nlogy It rrsts fcol eq scovrd trog toologcl trnsformto. Br d o mrey to ogos ms y r omomo e of mg ros v t tve yte. Bt s oy fo



8 T TC O F T L

rs oog evlne s n n. e-gns y er rs sgt to e very ferent rom e oery teir onetions one te tologl trnsormtn is is-

vr rms netng e to trtions ner onsierton.s me rs enge rer sy n revents s ro r-g nlsons. lerl se e oogi moe osse not nly tt ll relgons re trnsformins o rimorilrene, n ton, or (s o e te se i te no), s t e reos ritn s menson o e oer, r is kin o ccc or c or yaapda

ng e relgos trons o te or so ere nigs re nsien o eress ter reton. eigins o not stns y s, t tey re tl y ntertine . ells in te ert v n vie vers. E reign reresens te wle for t rt-r n gr, n in eri y "s e rgon o oergro, ny in ern toogi orm. Pers tis my e to oti-s ve, t e moel rovies ls for te neessry tions o

ss n not rori, or sne, orle s tery, ty orkg yoess srrng or mins tor soe rn-snn ny rgos eeriene o te mn re. s r ts o es neter vine ftor nor ri evlon of n r tns. etes e my not se in n r-rsg g ev ene, soemes t my lso e te se s rnsrn es not ist.

rng s o, en, te omrson ong religions n e snss o ning nloges, re on to eys se ser n nee p aaa s ont ofrrn ( s rey eon o tns r esn s e r), rtr e e snss nrsn-ng rgons rom tn n soverin er onrte strtres n oning o eir orresonng omeorsms. egos vrey

r er no s m s n or vere s rn ernes o n ner sr eete ony n eeer n-tion, e tis lle mystl or sentifi.

, e tooloi ls o not nee to be merely of rton org ne, s s e se geetr ogy. y o s e st or si generis. n or, t tooogl moel s n onys r ssble trinl eqivlents it oul lso serve to eore s rresonene n eqvlene. We my se n



RTORC OF T DALU 9

exn or ste how rtv buhsm ws rebsorbe nn troh ertn dvt by es th roer tooo ws o trnsorton.

d e nthrpll Mdel: n

htever theory w y e reri the or ture of re-o whether t be ve t or hu vnton or bth the tes tht t s t est un re s suh xtensve wthnother so t est hu re ty e n. Ths o osr

eh reon s ne. Ths oe hs ent nteeets. To theesre o bee tht there were sevetytwo nues some the ovton tht there wre equy seventyto reos. Itxt"sy the roees o qustor roess of the thrtenthentr Bo onen Cthrd t snt LXXII lnit snt LXXde."

y reon s ot ust s ny ue s tht s b o

exress everyh tht t ees the nee to exress. y reon se to rowth n evouton ny ne s. Boh re be oxress or otn ew shes o e o s os orhses re ys of exresson hn the. he new s et n y reous or ust wor there r ys ens oe wt tht nee. Furthrore tuh y nue s wor nef t s not wthut retons wth eihbor nues borrow

ro the oen to u nuens. Yet eh e oy tes sh s t n sste ro ore e. ry wth res Tey nuene eh other borrow rom one other wtho ther entty. In extree s reon e nue yer entrey. The resons so see er smronqest ee erton n so orth .

ro the te ot o view o h e n reo t ee to y ht oe s ore eret oer or o or e s we s yor reon y yo

y. yo et the ee to sy set e or soe et y t. you u oy one wor or el n or t ets f er nue s ust e oe e eret te o ereto or e e t e h e oy oe or or wio co-sson r it r y e .



T TOR OF T DALU

e reat probm appe whn w m to the enounter o lanesan reons Te queston her i translatn Rns aeent to te same extent tat anaes are transla tabe, an they are

ne as h as nuaes e untranslatabe ee s th omonr objet ab bjets hey ae the objt empra r aeraon hs s the ream o tems Eah tem s an epstem snstann o an empally ay erb objet The tems t,wi t, f r an be tansate nt any en anuae w ae ae o empray ptng ot a sle tn a physay renabe substane (wne), physomathemataly enabe enty

(o), an a oa pher () Eah o thes ases emans some spe- ntons, bt we may assume tat these ontons an all bery r oy eriabe one ertain axm s aepte Insr, es re rnsate nsoar as a name o easy be nenter te een y a anage tat mht ak a parar term t ornstane) mar y, a elons hae a transatb sphe: Al er to thn e, s eben, to oeomn the possb bstaes to t,

n e e es ersa tersare transatabee s rnt part a anguae as wel as o a en, o

eer, s n ers rs, tat s, not epstem sns to rent s ter jes but symbos to aow us t e n the wor o enn s No, ors are not bjetabe A wor s not ta y separae r e enn e e to t, an ea us n at ges erentses enn to te sae wr A w eets a tot human expe

rene n annt be seee rm t A wor s nt empay o oal yeebe en we sy jst e, dh, , we annt pnt to anjet bt ae to reer t rysta aons o mn expernes tat ary epe, aes, aes, an so n e anno prper spekn trnse rs e an y trnsant e a n ertn srrnnntext tat es the manin an oers te orn oe anst tey an be unersto, tat s, ssmat wtn anoter horon

Een en te trnspnte wr, t ss, w sn extn rn the sol an aqre new aspets, onotatons, n so th mlayt relons y are nt tanslatbe ke ters; ony rtan transpnts re pssbe ne appoprate ontons er s not an jeto' , juste' , ahman', a thn n tse inepenent o thse l nrs, er aanst hh we may ek th rretn the transaon rer o nsate tem e ae t tanspant the orresponn wrle t mkes tose s say what they nten to say A nnsayn



TOC O T

r is ike a nnsun sn I the wr is not hea as sayin what ittens t say, e hae nt atuay tanate that wor The transtin reiius insihts annot be ne uness the insiht tha t has riinate

t r is as tanspante Now o thi, a mere "siht rm the ut-sie is nt suiient. e may then transate nly the ute arass ar an nt its rea meanin. N wo an be ut m its speake i it s t remain an authenti wr an nt a mere term The ansatr has be as a speaker in that orein anuae, in tha t aien trai tin; he has e a tre spokesman r that reiin; he has t be, t a etain extentat I sha nt esribe uthe hee) , nine th trth he neys,

nerte t the taitin m whih he transates. ee I am aeay ine intrareiius iaue

e transat ha t speak the "rein anuage as his wn. Asn as e spek a anue transatin m anter, e sha neerspeak uenty or een rety Ony when we speak that anuae, nyen yu "speak that eiin as yur wn wi yu rea y be abe t be spkesman or it, a genuine transatr This iusy impie at the

me me tht yu hae nt rtten yur nae tnue, that you arey apabe expssin yurse in the the inuisti w. It isen tat ne bes t wne at the exatess the transations r, se expressin stil e, at the "ieity many a tansatin Are yuepin ie ity t bth ahman an G, an eiion (or justie rer?) hen yu tanate in that way; r are yu bie t enare eepen, an t seth yur wn anuae in oe t make pae r t

sits the the? Thi may be the ase een with terms that are in prtepiria y eiiabe. Ae you s sure that when yu transate u it yu ae not mieain the me Enish reer i yu et iiee that yu speak meey a bine emae reate perhaps t s but nt t the k1? Gu is me than a ia name, ss (sn) is mre than a mee name or an strnmia r pysiy 1i is a eaity a pets knw.

he inuist me heps as in the ompliate prem rte eiin. Ony when we have a mmn angage n e e pare, that is, t eih aainst a mmn akrn On mutua unerstanin take pae This me, mreer, s e t e ot mpare anguaes (reiins) utsie e e n n t tere is n ne (re iin) exept n nree nns me rn n ny be prie ns snpt ns ses s ens



T C OF T DALU

ry n eho o ht rsn ou o he ssuon ht her s orous ur reso' ee o ss orve uets h o ro.

yt c d: c

hou o be oo quy reor h se ot b oebu sy e s h rob by no o he -ees. her s erty sene o neree s e s se oss. Bu here s so see th oes ot eny e or bu s

r h h e ror o h or h h or sy orsh h s h or ob . he o erso o he r yh Loos e ou o he ee o he rst erso soe Fhers o hehurh use to sy.

yss o yes es hve rvee ths oe. hey e ush vry or ony so . her y be bter ors rs-o y hv os the or n re bou to sre hrsor bu hevr e oret ht the e s ot he h hso he us.

h es quet n s ut uer he es h bo ove ht rur erreto s o orre. ho he sro o osue "trsee uy o reos or "ssn hroy. h y be the se bu the oeh orue t e bre the sene n th t he uty n thehrony.

rhs hs oe s o u e oe bu oy nvs ohh ohr os b beer s e.

e o ooy o ons o ou robe but onyht e e he hetor o the oue h s h ore subeve

hun roh o he versy o rons ys o hhe quso h s eher ery syhoo ersev nor urey obeve sson.

ur oube veo esron s eher exhusve o ours noruy xusve. e soees n he se erso h u oo h o o he oon o ore h oe .



2The Dialogical Dialogue

Tat / ' t a,

Tat an· vou.

-Cild:\.< UJ>m�ad VI H, 7

1 . B K R O D

T i E O V L R A l t\ C K RO : D F l ' A C S S C O N S TI U L D

b the th t utu tu f upreset- u tut: P t s u tu, dL

deg, e, h v t

be tlw , uq, bs ss bs t see; ss-utubeause hu mmu te no on ve s t, ad squent

any human obem toy tt i not e• u -u tua paa metes

aready methodoocll wrnl put.

2



24 TH LL L

e posopa bakroun of ts susson an be een n teure to oeroe te unonnn onst an uast ansers to tunaenta probe of the One an te Many. ' Ut atey I a pea

n for an aa t or nonuast approa I ts teoal oron s tesae posopa ea tat takes te form of a o o anot betota y fferent from or tota y enta th an an or or toutsappearn Utatey, t s a aene t onotesm an to poy-tes ake At ts ee ates beons orooay to onotes I am ere makn te pea tat Go s neter te Oter nor tee but te One: te one poe n a osoteanr nst e oso-

teanr son sees te entre reat as te nteraton of a treopoarty: os, ne, an uman

e epsteooa foruaton of te ae probemat oes teeuay of te subjetobjet param of knoee y ontentonere s tat no koer an be knon as knoert oul ten beoete konan et is en s ore tan nsousness, atou teatter s te anestaton of te foer ot are xtense' fro te

pont o e of onsousness but not neessar ly enta .I ts sooa spet s eent n te apparent aporas tat any serous stu o omparate atons enounters No reon, syste, ortraon s tota sesuent e nee ea oter an et n oureas an att tues utua y nopatble an oursees oten napabeo br te uf beeen fferent or es an ffrent basuan attues to reat

e antropooa assumptn s tat Man is nt an n ua buta person, tat s, a set f rea tonsps of the out, n a te en-ers an nubers, s te ost funamenta

t a te qua fatons tat te foreon afratons nee, I sub-t tat one of te auses of ts present state of affar es n te at tate n a funaenta reeton n et as e as on te natre ofpurasm. s stuy ones t frst sue, atou t s ntateyboun up t te on.

e ensty of te probe oul reure a oe eatse I slt ysef to esrbn a possb meto to ea t t parularprobe of te rssutura enounter, on an utate lee obousy,an to unel soe of ts assuptons Let us ben n eas res

I ae taken as otto te most portant f te pansa vky or G reat Utteranes: tt t si s mantra s not just a repetton of otr rat Uteranes armn tat r s te oous

s n te I It means propery te oer o te to brahman s



E DAL(L DAL(U 25

at (sjet) at t (pate) n annt e te preate anytng, s te text es nt say y ae tat, tat s, , tht (tat s, ) ou e text es nt speak n the t persn

s a age, an ts t s nt am n y, t t eeas etaket n at y ' Tanspsn t n te th pesn, t saysat hn) s a y n yease tt (s at) u e t I am nt g ere n e eenets I am ny nesng te at tateses te it, te jete , an eentaly te te sjeteream, tere s als te tu, s nete te bjete d the ir te sjete eam te eg.

n te s, am try t erme t te Cartesan asm te s coitns an te s extns, an te east tmy teh an te Niht-c n te last nstane, I am tng any typ a tt, tat matte, ssng t any k sm I a m sttng tat e ae as te spere te thou, pesents antnmy rebe t te spees te an te it The thu netetnms ss te I n epenent eternmay n t It pr

s a prpe ntma reatn, tat s, an terna eatn nste ts n eng. Te th theree nethe nepennt nenent n te I, t nteeate Cnssne nt ny I nsness, t t entas as a tnsusness, tat s, nt my nsness yu bt yu ' nssness, yu as knwer, ebe tat y (an I) k ease tnsness y takes t nssness, te spy' as tre t mp a

sness tgeter an ge te nept aewusstsei h

ea nssness Ten t as ypstae t n an aste sjeeer ts spee ssness ay e, t at e te st nssness ease many ts nssesses ae ty an ee. I at a, t ae t a spree coi oosito r a pey ma ssness t any tes neptn, e t ae G raman ateer, s at asgne as mntesm

N, ng ak t te sna l, as te anents , e eam hman expeees, ts es at n rr e an nstte sn reaty, e annt rey exsey n rsness t ae sme t ate te r e at temes a te as e rer ata y ne e seste: te a ga a e , e ree n t t,

s



T DALL DALU

mn peple s mre tn em'n een ntemprr antrpy tens t t by stressn prtp try ppres n te ke.

e perepte reer ll f rse ser tt te bkrn f

e fln refetns s s nsttte by te ntempr nsts te y f nlee (M. eler t / ) f ermeneutl rt sm (mer t / ) Exstent enmenly (trsser t l ) ersnlsm srts (Ebner t l ) n l ery (berms t / ) puste el plspl selfnsusness tt es frm rmenest eeer n rm te Upn�s t . . ttry, pssntru sserl, kr, t /

e relene te ll lue fr te Ennter relustns n te sle mprte Reln s bus. I nntre nn ts mprnter mte system f belesness sme I sre tse belefs, n I t ts nt I kn teer tse beles, e ynt s ter (tt s, nne), but s y. e nte tt I spek f belefs n nt just bjetfe pnnsbt tns

s m fr n ernense ntrtn t te prblemt.

T H E S I S

e fun tn fr te tess f ts pter rests n te ssumptn tte mte ntre f rel ty s nt t be letl . If e pst

lte t be s, e t by te lrey letal xm tt ffrms rel tyt be slely r ult mtely letl . Real ty s n fntn ter tntsef, n f e ssme t t be let e re rey pstln tret s t be n mprsnn t n te l re, re nexbe s ne my nee ts l tter t be. e pstte f te etl ntre f relty s n extpltn f te nn bt te lt ntre f te mn; t subrates rel t t mn

My tess s tt te ll alue s nt mftn f teetl met r substttn fr t. It s met tat b mtste el f ets n mplements t. It liits ets, nsfr s tpreents ets frm bemn l mnsm, by puttn frrnter met tt es nt ssme te exlsely letl ntre frelt. It colt lets by te sm tken. It s nt ret rte ets, bt nly ur nst letl tttrnsm.

e ess sys, frter, tt te l le s te prper,

thugh se, met r t e e 'diatopical



DALAL LU 2

ereneuts y atopal hemeneuts I unestan a hereneutt s ore than th purely orphologal (rawng ro the aleaywn eost o a ar r ton an te erel aronal ne

en we ae to re eol ga ore to rre at a egteneretaton It s a hereneut ealng wth unerstanng the nnts o erse ultures tat o not he ltua et hstoral lnksth one anoth. hey belong to erent o, ti, s that beore anyn ese we ae to orge te tools o unerstann n he enunterse, or we annotshou ntassue a pr a oon lanuaee prege plae o s ermenet s oosly the enonte o

os trtons hrstan annt sse at te otset that he nows a ust eans wen speakng aout i an t, just as ust anot eatey be expete to unetn wt a hrsn eans by Go an hrst beore they hae enountere not just thenets the ng ontexts, wh lue eren wys at ookn relt ey ae to enone eah oter eore ny eeng o oes hs s wht te alogal aoe rorts to e te etho or

e enounte o pesons an nt just nuas, on the one han, orere trnes on the other

. D I A L O G U E A N D D I A L E C T I C S

t e ephtly assert that ths essa s nether an atak on aes nor a rtqu o atonl ty Dalets, n spte o ts any eannsns or the gnty o the huan logos enowe wth the extorr reroate o srna tng etween tt an errr y ens ng r iudidi, sa te oass, onensn ero's enn aets as vri et flsi iudidi scienti It s o orse ater sphal spute where to lote ths hn ower, ts nae nre; at an rate we ay aept the wellown Hegelan esr ets as di wissesJftli Aed der i der Nt es

ns lieendn Gestssigkit (the sent l ton te ere [he nteal la, te lawgeeness] neren n e nr n

e oul, o ourse, ty to harone st o the tners w e e st use ths or (n the resen te nn es eew st sse ene as SJK r as sc

qe spand, e teu.

n e e qu



2 T DALCAL DALU

sers, s e s rstte's ep res pre ps, t's pperes an, tr ee's tt dsSelbstbewsstsei weset liches Moe t des Wh ist ( senssness s

esset ent o tt ), te rxst 's nterprettn lets ste et e tnk ese t stttes te express tey eree terse tr strl ret I tser sese te l le s s e ts et rerst Bt e y etey sse tt e yspepe se te r dilectic tey py tt t retsp ettnkn n en t I sall later express y rtal ts

ey en ls a teqe epers ne t pss jents ter pepe's ps t ere rt erst I ts sesete le es tse te spere ets i-loicl ere st r per, tr te n erntet e e s ts prper pe en ent pers, rsstr, n prst pres I l tree sese e t s tns nt tty ree t te s

ersol pres re tse n te plex te en persn s a t stke an nt erey ent qnres r, r tttter, any ter prtl qeres persnl prole s nt a seer ten ple t reestls te prper nton te rs e e s erty rt n rtl y e ts st pres t, t te rel res s t est ten e t s t y ety nn te pets tt te

psyterpst re te It s nt y prn ne se t e rttt r e e ere s n let pr r le Nt esst setn re s reqre

cosscltl pre rses r te enter l tres, rexpe, e sey ssts tt te ert s n e s e trete s s st a te e te pet t nt e se letly e s s te r osscltle e en ny t sty o anter lre eret r r t st t te teres o te ater rsstr ppr t s,or stane, es nt ean orentls' n te Vtrn sense teor rssltrl stes l wt te ery perspete n w teprle' s ppre ey rerl te te ey pre y sn teres ee r te tres ee lst y spek,e y sy tt rssltra stes are nt artere y terte jet' (sy, n r s r este stne), t y

' jt' (sy, te e es, erspetes, es,



E DAIC DIAL 29

teores e pply to apprehen the ery problem') I am sayn hertt lets re not rossltr enoh Dalets r a knowleth n nterest' arsn rom a partla orle, n th ry nt-

est n nersln the letal methospialy th hstoralletsrenores or a rmtion e nee another mtho or rossltrl stiesbeore any sssion n th ialeta arna

4. D I A L T I A D I A L O G

The letl loe spposes that re rtonl bens an tht onolee s oee boe ll by the priple o nonontrton Youn I mt t s en, n yo lea me nto ontrtion I l l etherhe to e p my opnon or attmpt to oerome the mpasse e pr-sent or respee pots o e to the Trbn o Reson, spte o threty o nterrettons that e my hol een o the ntre o reasonhe letl loe tsts Rason an n a way th reasonabeness o

the otherr o the hole hstorl proess It amts, rther, tht nono s exsts the knoee o the t O ths bss e ene n -loe I e rese the loe t s bease, een thot sayn t, ssme tht someone s motate by ll ill an not reay to abe by thr ply o ilets or else s mentlly ek, ears eet, or the lke It sobos tht there re iels proper to the leal ilo, an eentht t n neer be bypsse I eny eason o reasonableness, w

mke mpossble y type o loeAs e shll expon lter in, the ialetal loe is a neessry ntermery n the ommniton beteen hmn bens Dialt he an rrepleabl meatn nton at th hmn ll Thletl loe nnot be brshe aay n ny trly hmanexhne e he the nee to je an to isrmnte or orslsnot neessr ly or othersbeten rht an ron It ol amont toll n nto sheer rratonalsm to nore ths essental rol o i lets

5. D I A L OG I A D A L OG

he letl loe s aloe abot objets that, nterstnlyenoh, the Enls lne lls sbjet matters' The alo a-oe, on te other hn s loe mon sbets m t ben a

e t st Tey nt to oe nt bt somethn, bt



C

t tesees: e aoe tesees In srt, a tkn s e, nt e s e aa aoue s not o bt s (te ous edox, £5 Arstte abut w

es e s bot tose w e s oons, eentnt at , bt bot e to ou aoue bt onons, trnes, ews, te eta aoue s nipensabe In te aae te rer s nt n jet r sbjet ere tt rt seje tts to be ssse, bt a o, a rea o an not an t Ist e wt o n not ere wt or tout, and o oue, ieersa, o ourse are a sore o nerstann

Nw, to ersns nt tk e oter; te ae to tak to eter s es tt te tk s t be eate b somet ese ee s e, n tee s aae tere tot e nnt e ees; te n te mea ton ane In an a e ere s setn tse n a wa serr to te prertt te teter e e t be sekn bt soetn nts se s n er sttre t te artnts ae to reset

n kwee t ts soetn s on a meato onen toe te nt jst tots', tt s, objetabe eas, bt teat rt tesees In ter wors, ts smet s nt eneenet, bjee' , bt s en ts euar diloil inttionlit

n rer t esre te raterst s o ts a o e, wee n nst t wt te eta ne It so be ae e rtt e retn eeen te to s not aeta; te are tw ntertne oents o te aoa arate te uman ben ere s re et ae en t ersons enter nto daoue, ins te te erts to kee te ersn' to a bre mmum, t emeres n e nee e an enonter o re es e ws ae nennter t (r re ersons s set o te n en teneeres ss n e at rxs te eta e, nw te rers, rett tt e re sse to e tkens, e ett ne te erent t rea sts n e sr tose asets as sentmenta or as passonsbsrn te work o Reason msses te point entiments aso beon tote n be ere are, rter, ses n w wat s at ssue are ntetn reents bt nenta tons stem o erentsenerstns t tere s m ore tan ts ee s no reth. t s s tne' wt terests an neted wth the e t s e

Sry, ee s n a e ne w y



E DC

er nto dilo f thy tlk bot somthn, vn if they re ntere n knowin ch oth nd in wntin to know thmslvs btte by

ens of th moffct on th oth Th dilocl dlo s not

e ct of lov It is totl hmn ncont, nd ths it hs n mo tllctl comonnt It s cisly th motnc of th vry sb mtt of th dilo tht nvls th dths of th sectveonl ts nd lds to th di loicl dilo o

s mhsizs fct tht is oftn only ltnt in th mly dlcti dlo th w ll to dlo. This wll s h mont. It is not tht o not wll to nt into dlo I k my moth sht It is tht if I

not hv tht will vn if I sk wth my tn I wl not nt into dloicl dilo. H no tns wold do. Th dlctcl de cn b n srmnt to ow nd cn b mns to th will toer. This s not th cs wth th diloicl dlo. It s fo ths tht ny frth ntntion, th intnton, for mle, to convt, tont, or vn to know th oth fo ltro motves, desroys the l d lo

Th tstin in th oth, considrin th oth t sorc oferstndn nd knowld , th lstnn t td towd my t, omon sch fo tth (withot ssmn tht w lrdy knowt wods mn to ch of s), th cctnc of th isk of bngeed, convtd, o s mly st nd lft withot noththes re rmtc dvics to nbl s to liv in cfl coistenc bcee oth s dy too owfl o vocifos nd cnnot b slnc. t

o becs son h s f ld s o tht hmnkind hs sddnly eed d snchntmnt with th id of ossbl x ilis s t tonlly ssd in th modls of On God, O Chch, nere, On liion, On Cvilzton, nd now One Tcnology. eton of th dilocl d lo ls mch dr it s to be fo e vey nt of th , nmly in th fct tht l ty s not whollefble, ltimtly bcs I myslf, sbjct, m lso rt o a n , nd cnnot ict myslf fom t. Th logcl dlogees rdcl dynmsm of lity, nmly tht relity s not gvene nd for l l, bt s l cisly in th fct tht t s contnll reg selfnd not jst nfoldin fom ldy stng ree orng onts.

s is ctinly wht th mod ndrstndng of dlect ooes lity s n st of consnt , everytng dee oen ele, n b not ftre o rel l ore

oe e e e ng ntre o re y



32 T DIAIA DIAUE

ne s me mpete ne s nt ntnent bt neessy, n tbns bt tte leps n the e thns e emn fte ntns bens t te ey nte lity ts s

ets Bt tee s ne thn tht a lts nnt e p: te plbl-y e ty t te letl lws tnk It s hee tht te ltmtete te l le ppes ely, s we sl see n mment

m wht hs been si s a, we m y the the mpessn thte e s nbl t n ny tent n eep ie ss etnly s, bt te etin hmn lte, espel ly n te est,

s en pemnne t te letl spet te e, n tel ne s been eete t plyn sen le e l l ke ne sme te ssmptns nelyn ts e el ten bette see ts eltn hate It hlenes, pnt , y e mny epte ntns me lte se st e l le n mn elns mn n s, mes, ps, setes, ntns, an ltes my be ne

te mst ent tns t n mes tetene by menttn ntess t tetens e n te pnet In pnt t, ne ete ntempy este ltemnly subltess te pxs etn p t te ll e n te m sl wk nsyepes et n mny ses, te lk e ntenn- y ' mkes s meths neete

. T H I N K I N G A N D B E I N G

e l e ssmes, e si, tt nby n pet tm te ynmsm bein bease tis ltte s nt mee eltn bts tty e l sy, ppsn n Upn, tt een temn s t el n stn bak ene s tt asnsn et me

pssbe bese tnkn n tel w bens n t bhehs s n nntetble t Bt nthn stns n the y elityexpssn tl ly n wys nt petble by tnkn ny k espntne an eatty Nte may be en ts ey eesses,peps t te ns tme n at the natm leels, s me s-ene bes t smse, bt etnly ( t hmn) ben pssesses t ety n spntnety tt t be enpslte in ny p

sme s etity nstttes te ls te i e



E DIIA IAUE

p: Dalets, n ne ay r anther, eas wth the per f r bt asses a pelar relatn beteen thnkng an beng

ere es te great e t s ne thng t assert that thnkng

ls s hat beng s an anther thng t make beng utterly epenentn thnkng n ther rs, the stfatn f alets e ntpen n the ften nrtally aepte hypthess that the natu fy s aletal Realty ertanly has a alta aspet, bt thset es nt hae t be all f the real It s n ths hats beteen thnk an beng that the a lga a lge fns ts ultt stfatnre are hman statns that nt neessarly al ne the us

tn the aletal alge bease realty es nt hae t beastely aleta l he las f thght ae aws f beng, an thskes sene pssble, bt nt neessarly e ersa Rather, beng est hae t haer alays llwlas, her sefl sh apthess may be eng s nt exsey restrte t be what thnk pstlates hs makes nt freem pssble an nsttt thetate lgal prblem: he los f the 1 s nly the f the

bt ths latter s nt ental th the rer h s bgger ' than he ay be extense th the bt stll there s' them beteen', an here prt, free' n here there s fee, thght annt tate, resee, r een neessarly fllw thepansn ', explsn', l e f eng e reall that la t belee ease a l e f ther n

eg s sa n any ays: x s the fasne rsttle t beng s' a ls nsa, at least nasmh as t has et been sa rther, e ant thnk h beng ll speak, that s, say tself Yet ths nsa ampanes beng hs slent mpann nt be n prnple nspakabe, bt t s ataly spken Reale s nt repressn the r an napaty t thnk, bt absene r an transeng thght

e algal alge akes r fr ths sereg frm t speak ne langagesr langages nknn t the ther

Be ths as t may, een tht ths l tmate fnatn, there s plar he aga a lge

7. SBJ ECT AND OBJCT

st eate atn the algal ale s hat the

r s nt st an r (aius) n h less

t



E DIA;IA DIAUE

ld) ner se /tr) s a sre of sefnernn, nas f nersnn, nt neessry ree my n

ner y f pn Ry s n y ojefae e

e e kes pe n e sphere f he jefe rea ty esss, ree, r sree on jee rn, fn jee ruesmen s jefe hen s n prnpe nepa e I anen e n je f sme t s jefae s e nepspe of rely pprehene s sh y the sjet t ths apparentyees e sje t f

nyt e sy n jee ste of affrs s an stran

srs frm e sje an nores s nfene n e jet s kefreen he f of the real hs freen may e e neessary for amen n rer mre esy apprehen somen, n eme rp e f n e mmen e fret hat it is ny a ee, n pr-s n ne, ff e se to rea otse orsees an rasp smen n er rs, the rp s to mstke he jete iea fr the re,e nep fr e nen y enfyn e o n h i sen

he ers re le ny somehat to qa fy or orret my assertons, terny n ner me r y, s, thr me f he frressf my n' pre r rm ere t n ey f per ere sny sr y

e e, n he other han, onser the ther sner sje, t s, s ner re of (sef)nrnn eers s sjets nt ae e neessriy ree to an imaey

nqe sre s s he qeson f plrsm (t e sa e eree n se) n s nnen mnesm e fferen jer pn eh n er n ay, frm e one sne re f nte ene n nte y

e e s n nee m pnn as e fferen epons frm e respee pnns rerre N, ea th perspee mens t e h ery fn-

men sprns n e knn sje ne epsemy sreqre ere Js s ny knee f n oje reqres ern n-nar y n enfon he jet to e knon, any kneef e sjet neesstte as a mr entfatn hs s ht he me frmle te prnpe of nersann as nnement'e nnt nerstn person's ulti mate nton nless e some- sre em



H DALCAL IAU 35

. I AND THOU

nt the e t ere the rih etn the e et.

e t t y tht t y F H. J h irt , in the t-rten ge, th it iim ny iaim (inuing nt') egn t ee the ie ig thining trnning then ete et. Bt it eerh rtizng Hege re t ee g eti tht i rrunner the - thier the egnnng f thi entury, Br, Renzeig, nner. y eerh De hre Det t en ng e en

en ener t h et, e t en g zhen h n D.e tre et i nt nge the iniu thiner ith hi, t ige eteen n Th. )

et, tht n entering nt eti e nyi the reee my tht the g i ogue m epuing i to trnen the re et y rezing tht the ren Thu ie t ny retn t r Nn, n th eqy tmat.

rtin tye hihy, hih e einte ry e, h tentte the nege tnt jet ne t the t at r tre the erer nege, tene. er gnt th there ren ny the Nn, e te r mtter, etenin, ei, iuin, ppern, r whter.

nther tye hphy, hih ry e e yof ee, h te the t the eeneny the thng n

n th letiity an nirnent. Any iniu' thiningee ny ht thne ithn the nty n hh tht thn, n ne' ern ntrtn e ene ny he rger ntet the n it. rthere, ne' thn rt hn thng n nt ny innete he n thht.

te rt e e he the tte e n e n the Nn. The ini i prt tht , n hen in e he eg t h ny t eeen t r itn n the te ne. e ter e nte t he e n t te here the NnI

e en ae the n' thng e et, hh t rt . Te her e ee he e eent the e r ne e

e e e e



36 T DIIC DIU

re r nertn ng re ty y en hrng n ether nte nne r etve nne grp n pn e, r even the entre hnt.

Th y e tre, t ther t re t t hen the nvthn, he e nt thn nvi ty; he e nt thn t hef ne, nr ny n nteptn G r nterr th ther, tht , th the et h thnng (h thght), t he thnrey n nrty, hrny th, n/r retn t, tt y,n n ge th, ther pepe Thning nt n vtpre, t n t nge

Bt ngge prr y nether privte tvt nr yt tn netn th Cnne r Hnty t n ehnge thene n rnt n t r ev. It fnenty gtty ht the t tentne nertn hve vr ipreey tht r rt ver retnhp i nt et bt e en y tenng, eng, tng, prng, n the e ere nt nrntng nneg t th th h e hv n

ngge r th h e trve t hv nen rer t thn, nt e ne e nee ge ththe tou n pnt t, the I n ny epre ite' in nterr ththe tu r th the it We n the v ng g ee th e, , n even thn qre t enng ny n nrnttnth ht y' ve, , n thn Th nt t yn thtthnng ny e thn nrr, n th ne n

ge, r ngge nt eng the ge th the t, tht , th thng ne the fin tn ene, n I evn prpre t rentten n the trn ene the im mudi n the ee tht nne y r nther everythng e, n th t tht th ptn ntr rtn in ene Nt ny e phy eegy, t ene te ee g Bt n th hn th thng, n pite the t tht thn ret, er retne, r ntp ie t the he the hn nteet, n n ertn y repnt the hn ge, they nt he the e nterrity n nne hun en In rie, r the eepent hunthnn, en hen thnn t thn, hn ge pertve

e g e te y y prtner ery yen y th ery t e me p rm th er p pe

the en nte e prter W nte the



DIALIAL DIALUE 7

a rity n ppoition, nothr il nothr urc pininepetie Th iogu intin th contitutie prity rityat nnot e plt into uet n ot i thout the priu rn

erent ue pin Thr i not ony ubct n n bt, ut ut n nther ubt thugh mite by n obt Thi iven ni t in nguge ite. Th n thou ttent cn nr t thpeang ut i they nnot utnti in th n o bnge, ut o ro th I n th thou n m into t, iutth' n the iou r rine ontnty o ur tmpority,ou ontingeny, our on ontituti iittion Hiity i not pri-

ay r irtu t n ontooi on it i the rn of thpace y o th truthue o ptn my r itution, ny,at i tut bin, in' nge on the r, n itnce

rey it, th rtine or the igi igue i thte thou h propr n inlin ntony. Th thou i urc nrtnig tht I ot imit ro y on prpctine It i nt i ou e th m thing' but ro iffnttge pnt Thi my tre, ut th ioi iogu i not ut th or perpti It oe nt ue thng in t ' , th Eephnt e r ro the Inin try (one ering re i ty ' ht thote pir, th thr innwing n, n o on) r oe it r titi i, i h humn eing r n inepen-ent on ithout ino It ue n th ontrry, tht e n re ity tht o not eit inpnnty n uti our onarig in it, n yt ithout huting it Our prtiption i ly

pa, n rity i or thn ut th u tt o t prt

9 Y T A N D L O G OS

To e r, ny thin hppen in th ilti igue Thr re w-es n oer, o onuion r rrie t, e ne ight i heo he et tr, n tintion re , n o on ie ne thoe thing th iogi igue hn the prtnr hee in unpcte wy n y opn ne it not ogi y i e e e Th ery re' o thi iogue re nt e a ; teyee t o the iogu i . Th i og i nt ue' , t aong thrgh the o to logo v v, eyn the o-re o relit. It p ee the og n noer the eete yhof te atnes. I the daocal age, we a uneabe becau we

w les t be ' ou atne, an ce vesa t s te ote



3 E DIALICAL IALUE

e y yh, te r grnte, y rzn integ ty, he nn hh e t te ure y eree eie. t he er h l etet the hen ren r y he r,

e, n y hinng. t he her h i nterre yene n in n r me) unuee y

N, n rer t t t hen e nee t unerh ur ren But t e nnt ne. W nee the ther. We re rer e nu ur un, tht , the r nitnt e ut t e rng nt n ue unn ur e. Bte ery un teee ret n undeyg reupitn'

t r g ithu yng' n re ten r grnte.' But ti en n e he r ur rer, n he i nt te ut un rg e e ru nyi nd iun. We my theneer r em r nert them int niu umtn e e ng

e ige henge u n muh eer ee thnte e ne Wh the i eti igue e re une t ere

re eeene, ere rety, r et en eg e rt n n ern, t i, t te ' n rt e rey n er r, h te ie ige e n ny rehte s' e e re n e n u unin th there n er t inte ntn. Wth he e ge, e y iu reigu trne ne e he ri e the ne, u e nee e g gue t iu ee the

n e e he n e he utimte iue u etenend en te gi gue, trut e her nt u n eh rn

e ee t g) r n eegi ne eue regnize t ne gen t ), u eue he ere eeriene)e thou' e unerr he , engng to e n nt nt) trut he rtner' unertning n eunertnng u n trt ut y utng y eg the unn eerytn. in nt ene y ner' ren e u e ie r ), nt th n irrtn r ny e enten),gng u y tne, ut tht n n hi u reene etng rree y eg n yet nt engng nneg I er e u r tht muh mne r t e mre ree, tt te y rerty h

, ery the m he hun nure, mn

ene e eurrent, n, rer en, m ery



E DIIA DIALUE 39

t y ery m the ery ye n n e-concioun'

rthr, th i enin t r tht the

h' rr t n, ttey th r r ut ite I h) err t. Lein e n the rne the trentimnent I,e t t ren tht tht th ' in n h enn e, yenine' nt re. In th ue y rte i nt the oter t i nt hehe, n h e it), t th th. The neher the ther nr the nne. The th the er th the the en the ete ent .

t the rtr hene r te tht n e the rr the eh, gy, ine, ner, ir, rener, n trner rete t e y th eyn the my n tr, r, hurh,o egy, there nt h h et r the net.

Th n re t n ee eent r eenty ztin rthy ht. e he entn reye rtne the i e r the Ennter Reign.

It I t, th neet th eth n the n renty ie e n rei tr tin tht i t th rt ny nertnn n ente n the er ny re. e er nrtnn n ren nt h tter tn eenthee et hof he e reint itent ttiten tn t e, intrtie, n t .

n , e the ir. n y yi tht tru e e n hn en n h unerre tht ern e thn thinin et; ern re e ntertn here he h en en r tre y en the ety reey re t in the ntn ein the net ret.

en , Chun T

Assume you and arge f yu win nd lse, are you rght a Irg? If I win nd you los, am I righ and you wog? A w btpt y ght ad wrg? Are both rght r bo wog? f you ct s h , other peol wi l d t har

Wm sl w sk t t jg? m t ?f gs f jg? I sk

d c j



40 TH DIALICAL DALU

soeone ho rees ith both of us? f he lredy rees i th both ofus , ho cn he be fir jude? If you nd n other cnnot decde,shl e t for st nther?

Snce he sndrd of judn rht or ron eends on the chnin reve henoen, then there is fundety no stndrd t

en everythn n relton to the nrl cosic erspective, ruen sto, rh n ron cese to be We re hen free nd t ese

Wht do I en by seein everythin n relio t the nturl cosc ersectve, hen rent sos"? Ths is to sy tht riht' a esad to be wron', ben', nonben' f soethn is relly rht, itntury hs ts dsnction fro ron There is no need for ruent

Ben s nry stinushed fro non-ben There is no need forrent eher Foret l bout differention beteen lfe nd deth,rh nd ron ree Lve nd y i th the nfne.•

the bsis th e pulshed versio o f G- F Fd d J E ish, retrltd by Ae

to whom thks re xpressed



3Faith and Belief:

A Mltireligios Experience

c i ' . iMl• h\ rhip

-B X 2

Wh r i h ca r fr nw h im !r h i

V/paka I 2

-· 7o (t'

ii iyu i i u m

- XX:



42 AI AN BEIE

1 I N T R D U T O N

E D I S I N I O B E W E E N I A N B E I E F A O N G W I E

thei tht ith i ntttie hn i enin, rereent rethn t n nteet entre. It i eq y n eitenti entre hn grige ithin reigi tritin iie by tir htry, hhie, thegie, n re ie. It h been yrm t nerg h eerene itht rtiiiy r een ree-tiey rerng the. A eae , ter i fteen yr' bene fr theE ren terry ene, the net n yet the t erhng qetin

t e H he I re? Athgh y hn igrige nt yet inhe, I e t ge traightfrrbiy in-etner I et' hritin, I fn' ye hin, n I ret' ht, tht hin ee t be hritin. e eeneerthee ner hether h an ttite i betiey tnbe reen intege. Here i rey in tin tht I he i thre ght n the rit nitn f hnin tyven i it

eng t y htr t.

2. E E N I S T O D A Y

n nient Greee, oimn reerre t heh ngeent. hen theet ne rene the r t en the r, bt ti

ithn rther nrr jt hen ene y every-y h et r r Agt vtn, thgh the ny te ot the ee eer i the rie in thir n hnnee Rier n-nre. r ge re ite n t eeni irit n h nee renbe the n entity r engh t nege the right thern t et, hether they thee hih yte, reigi eie, re, r ntin. Bt r their irtne, thee e-eni genery rein ery retrite, ti fr ree fr ancmnicl cumism tht en re thn the ere ntin tht epeeerhere re hn r tht y n ie n jgent n beerte qite ey t ther ntrie

The gret tettn r eeni i t etr tt e negrth eyn the bn it n tie i e he een ht e ertng Eren n Aerin ery; e n tht the bngtn ein r h f the r' rfe e ert-

n, T n the e. N ne eentertiny nt



T AN F 43

rtn Gn ur rnt r I nt r nt uggt tht thr n rng rr. I ny yg thtt utn t ur r rn trry rn; nt yt

tri qut t th gn f ur kiros

T E R O N E A N D T E A R S

nrnttn f rgn r n ntrt ntn ht tn t y. Wtrn utr ntrut hhy r thgy

gn n nr t unr. T re r, t h ju tgr n th th ttt t ly h r gu,r, n hh hnn yng ny yn thtt ny ( t ), th rtht ut f t oikum Thu, r , t n urn ngug, i t y y' nt o G' nt Brhm n u't m t ut trnt dhrm jut' ch ttn',

rth. But th r n r thn th futy f uty tntng i ngng t thr utur ntt. Th rt utrz , t , t n th ry t g th rng ur nn utr t t

T nnt tutin rt t r tht he provi y tn nrrn f in rrng n y ny t fnt n trn, th rih ght nnt e

rg rur rty, hun thng, rn n er . Th rh y t ry ntur ntur unrentty ng ut th ntr unr ng quty (thugh yy). Nrth r th t t hurh ny thr t n n. thg hrnof y t u tht th rh h ny hn th nttr th Lr th unr, t t ntr n thr h nn (th th rght r) th th h r W rhe t n hy ngg unr n nt nte t, un n nn, n n hunn hrt tnr rn. Eun un' hr etyt r yr g n tht n e t r ht r t n hueh herth n r rh e t th n e t r ey ntr n thg t n t r

t ernng n t e te n en t



FAI AN BELEF

r nrhent rm mn p tht ne y rhe er ,tht ng mther erth utn Emen emenm ent en y nerlm r n rmnte ynret r nrr,

r prtrm r rren, ntl nl. nte t ttempt hppy enghh l e t nrgyn erllng t thenr thee t pe, the uner n the nrete,hh et p the tenn ery retre. In ther r, the ent ty rge rntlly ee nt n ty (hh en n p) nrgener ty (hh en l entn), t the rene tht nt-te retty tht e t nnetn n the myteru rp

n e. Bt h nt g n heerng pro domo ma hen yng y he the ttge nn

4. N O B E T F E D A U T O B O R A P F R E N T

Bere erg n erer, re hry tretent the jet,

h le t preent t pern y, pyhg y th nt ty tgrph

Here pern rght p n the trtet rthy, h he el n me tht mr' rm eery pnt e. tl l nt t y n tht nge t re, t thn t ee e e n een ere h rehe the ge ren . Th pernge rth, rng the n Ur, t we n the n f en ( nee

he ne t ere, t nt thrgh eperene, nt n h eh e J).ntntly he n he nrnte y le: Ether he m t n-en eerythn rn hm errr n n, r he t thr err the et n mnpt ntn he h een tey trthtrth tht t e pe n nqe, reee ne nr , tht pe thrgh nle rgn, n n. Nne thener peple e t th e tiy hm. The eet nr

lt g n ete n en el. He nnt me th the rth' ner tht erey nt t ht thte n et r the h pre errr thrgh n t thern t e nt nne hm ether he r n t et. heere the tempttn f ratm y negng ratty nte eethng ng nt n gnt r nerent ret,eerythng rppe in n utter retivity f r nterepeneneee eer eing ntn n the herrh rer eng n



AI AND BIF 45

t n p n th ynmm hty, a p n nnt t thng t t y mng th thn ht t .

Bt th pn pm nt r t. It n m hn r

pnm ngg tht ty phphy mtgn tr n n nt n' p m. On h tegr th prh, ph n' nty, y n' th n yt ntt n rm thr, nt n n p, p g ngC th n p h t rly pnt n th grnn h nth h r mr th mt tnt hn? In, th pre trg t n' t tht n t ht pp t

ey nt n n hn t nn g,en, r ht h y. n tr r, th h ngn t n pp, prng th t gn, g p , t m nt g t gr. t tht I t my n t I thght t m m t rmt n h hnd thght t m G t . m r thmrl thra y t g rn th tn. I n m

rn tr t G' gn t, hh pmy t t y r n I ntn y tht th ntn m n y n th t n th hmng t gr t r It nt thgh th npn G nt t h tn t thr tht h nptn t tt t n th prn h th t p I h, y ,e enn t th bodatta h t h n te

h t nnt ng h ttn t n P h rtr tn rm th B L thn n. I hrt ne rg th t th tht ng t rm ter qanty qttyth m th h mnndow th g r rm ht hmn n thm n n n?

5. U N E R S A L T Y A N D O N R E T E N E S S

e rm me n t th: Cn n nr n te ne? t t y ath tht t n men trnnnt? th nrt nmte t ee , th tgr h t trnnnt ?

ere h e e r t h e rem e en ee hn e m ne t pep hng erent e



A AND BELE

h the rht t re t e n t r nn nr ther n e ter the re t e the e r the y ere y nehr ny et her ere e t the e

te y nere y ee n rer y re n ny t thee te et y nehr the e th her Tn th tt te nt ennern n entre netn trth e n the rne rerty?

Bt ne r eenee t he et t the nne there t et t trt n n n ne rr th t try the ht n e et the re n terr te n ee

t rrrte r r The et e t rh t y ee the ttn rey e eteen th n ee

6. E E N O N E R O F B E L I E F S

Let ret t r nt erre n y tht h r the reent

re e nyy e y ert nery ern thtere theee y ern t th: eee n G he the er n Cht h ree n rt h r ee eern e n rth r e the hre ret trntn nt en ne nertne n gen tn eth tht tr terne I reer t th they re e tht e ene y e n ney ht trth r

e I t ene th thee hre ee they e y eet nether t ret tht they re hr nether re nr en th ee ennter ern h en t nther re

tr tn he te e he e nt eee n G he h n e hChrt he tn tere n e t the rent ne e eer-ene he y te e rther tht he eee Bh n Enhtene ne h h nte t the r t tn n tht tnnt n t t etene

The rt reqte r e tht e nertn eh ther Thert rereqte r th ertnn n the nteet ee th t ee the e ne et e erent r t ney the ee n therere te the t en erent thn N n rer t e e the e ne e n etr ehere te e rer ne We t e e t nt th the ner the r e ther n t the t' hen e ue the e r

et



1

A AN BELI EF

Let s sse (whch s ssng et dl, bt so we ust wee to k ny hdway) w achd agmnt bot o lne nd we e sg wods to sgny des dend shaply enoh toe ssson possbe.

he exhnge ght then tke soe sch o " belie n Gd sdyng the tth that es sense o y l nd th thngs nde. ", on the th hnd, belee n th nnxstnce o sc ben ands nonexstnce s pecsely wht nbls e to ble n th tuth os nd to ke ns y e nd the thngs od e. He oneeson kes "God th keystne o h xstnc, salv tn, nd so on,e the oth kes h concton o "no God the kystone th

e thng. oe sply pt he st decles "Gd s the tth; thnd sys, "nGod s te tuthBot be n tth, bt the phse "God exsts ss p th tth

ne, we o th ot the pase "God does not exst ss it up. ts pont th o xct stteent entes Both hvefat in th tth, o t one ths th expesses tse n th bf tht "God xists,e o the othe t expesses tsel the conty pooston, "Godes not xst

on d "God exst nd th othe, "God d not exst, thenfatd be the god o ec one's concton o wht e own popostons, nd bf wold b the concon st oth n ch n' popos En to bntly es ny dloe pes t th tht on pos the tuth nd th bli tht the ol cnnot b snded o the olted . Ang bsdi ty o posln nothness cn o the m fat tht os oths to bele n God Hny.

7 K A A N D R S T

kowedgng tt sngle th y expss tsel n const een ondctoy bees, dloge wold stt. e next ste s estnd the oth's poston, nd t onc tendos dcta. n nee undestnd poston s she dsnd ts s the e ndestndg btween poplless she e vew

uess dge t to b soewht te. t s contdctoy to ne st nothe 's ew when t te se e t y esd de ette n e des e s e e s s e e



8 FI ND BEIEF

bt cey cnot phod he w s she ds ness she t . hen Isy ndestnd poposton nd conside t nte, n the st pce do not ndestnd t becse, by dton, tth one s ntelgble (

ndestnd thn lwys ndestnd t b raton rtat n the second plce cetnly do not ndestnd t n th wy o soeon whohods t to be t. Accodngy, t ndestnd s to be conted to thetth one ndestnds

Now the pob becos een oe nled. t s consde nexpe y ptn decles tht ne s t slton thogh K�Q,the spee epphny o th Godhd. I ndstnd wat he syng I

st spy yed y ssent, s he ds hs, t the tth o tht dec-ton tht s, she hs pont o wn thoh y s beee thtne y be sbtl nd y in ct incopot hs. Othews I st sy do not ndestnd t o wthdw ntelgbity to n ee lee ndestnd , know wht h a bcs I ndstnd tht hs dec-ton oows o ses o ssptons tht led h to beee whthe sys bt do not she hs bee n the tth o those ssptons.

hen the pob oes down to ndestndn thse ssptons ndthe ntegbty. Hence dlog seves th se ppos o lyngbe o own ssptons nd those o othes, theeby ging s eccy gonde concton o wht w hold to b te

o y nd the ost echng conclsins oow o wht hsbeen sd p to ths pont, bt I h yt good dl o to sy. h eeos o theoogc tsk, yo w, bins whn the two iews et

hedon nsde onese when dlog popts gnn egios pon-deng, nd een egos csis, t th botto o on's het whnntepeson dge ts nto ntpsonl sloqy

et s sppo I he gspd the bsc bel �Q nd theeoe she t othe wods cn honesty wht n othodox� bees oes ths en h dseted y oign egospost on Ae the two bees not essent y cncbe Ethe beee K� o beee in hst. Eithe chistn nd dece Jess sthe o o nknd, o I ollow nd cknowld h the teo o hn ty. s t not dobe betyl to ty to econcl these twobeles, whch cnct t eey pint n w nd ny wy t o thsde

At ths nct, th dog o which I spk es not s eecdec dece o n ntelecl snt, bt s sptl tte ohe t nk, egos ct tht itse engs th, hope, nd oe

s not be ethodoogy bt n esent pt o te eos t



AI AN BEL I

p xcllnc lovng God ab l l thns and on's nhbo s onsl. w bv tht o nhbo ls ntangld n lshd nd spston w cn hdly lov h s oslvs, wthot hypctcl, p tyn

lo tht ovs s to ty plckng th ot ot o hs y. ov o oghbo so ks ntllctl dnds, o as th chstn tdtnhs sd nd ov gn, yo cnnt l yo nghbo s yolwthot long God. Phps I cn lov th oth psn otr whchans s n obct to (s sl, plsnt, knd, btl, coplnty t , sothng o ths sot), bt I canot lv h s mnlss I tk y pc on th n bt o hgh gond tht wl hold s

othnss I lov God God s th nq ocs wh y slhood ndy nghb's concd, consqnty th on pc tht nbls tov h s h ovs hs wn sl wthot any ttpt t oldng h.

Fo ths vy son I cnnot lov God nlss I lov y nghbbcs Gd s tht tanscndng y I tht pts n toch wt yhbo. nt Agstn (cld w xpct othws ) sys so wod ood "Bcs a n lovs hs nghbo s hs ony h ovs God

t nm qsq promm m tamqam spsm dt Dmndstndng y nghb ns undstndng h s h ndtnds hsl, whch cn b don only I s bov th sbtobcthotoy, cs to know h s n obct, nd co to ow h sysl. Oy th xsts a l whch w conct ds teo pssb to kow nd lov noth s Onsl. Anyon wth hln y cn s what olows nd hw t psts th als pvcy n whch a cnd t sht oslvs away. T ntcy ds not stn odn s bcs wthn tht l (God not th Oth, h s th On)wll l , dog, nd l Ths s n act th Ttn ysty, bte st not wnd o o psnt topc

t no on obct tht th Gspl cosson s not to dog wt tons bt to go nd tch thn th st pc, bcs h w ot condctn apologtcs o ny sot nd so l nd no obgaton pov th othodoxy o ny vw; nd n th scond plc bcs tht

sson s ctd n t ltd o nd l togth t contxt. hplt txt ks t qt cl tht th dscpshp' t s to conts pcsly n g n' llows nd lovg th, nd thy notved I th on wh lys down how th st s o b d.oov, th cosson s ply chstct cl ls o th po too ls. ho od lk to tow th st so

ht t , no e n l to se th eo hee

o hve evo d c



FAI AN BEIE

ee the th o o negho wthot gong sty n o own.ndeed how n we ee t t a n y th so nothe'see Hee th we hve the tohstone o ny gen e l e o a th n

o dy e st eeve those who do not eeve, st s we st ovethoe who do not ove.

8 T E U T I R E I I O U S E P E R I E N E

ow shod e to seth the egos tt tde o one eked on s

vente he stts y kng a ea, etelt, nselsh eota bodd hdos onto ndestnd the ee, te wod, the hetpes,the te, the ythal nd onept gond, the emoton ndhto sstons o he ends o the nsde. n shot, she osy ttepts n exstentl nnton o hese nto nothe wodh oosy voves pye, t ton, sdy, nd wosp. he doesths not y wy o tl t the wth spt o ath tth tht tn

seds s d gdness tht pholds s when we ty ove o neghowhh ds not en, s I hve sd, entng the nteet oths entee t s not expeentton t gene expeene ndegone wt one's own th. onsqently tht expeene s odden,o te ds not eoe possle, nless she hs estlshed esethe dstton etween he th (eve tnsendent, nttee, ndoen) nd he ele (n ntelletl, eoton, nd l tal eodent

o tht th wthn the ewok o pt tdton tht, yes,dends he oyty, t not tht she etay the est o hnnd) Ind hdy dd tht ot eveyone s ed to sh n ndetk, no seveyone e o t Besdes pt st o d, t esposesehs se ostelton n one' hte nd kgond ttenes one to ndego the expeene wthot ny tt o exots,exhtos, o sy nettng ntelet s. n wod, we need d o otty to go thogh tt vente n ene wy. eet t ds not en expeentng ethe wth one's own t o wththt o thes. Fath n ony e ved, t v ng t y t tes dendsng t ode to e thl .

oeove, ths s o t st e ndestod s eegg oone's own th tsel; not o dobtng what one eleves, t deepenng nd enhng t. s s shod not e ndestd s n nteeto eo osty t s dyn o th tse, whh dsoses

aner od n one's ne t e n ee oe



A AND BEL E 5

ush sde, t s t ty to te p, ntegte nto own. t s oe,hen th s nveslt, the th o the neghbo utollyeoes pole tht not e evded .

stt pnp les do not enle one to oesee wht wl l hppen nsh n enonte she ust be peped to ste eveythng she s ndeves, not e she hos dots ot t, no yet be she syst the b o he nd tht she s condctng soe sot o ethodolog po (whh t ths jcte hstoy wold e ntul ndnthnle ), t ese the vente hds to e oe pese, lets sy es possle conveson so thooghgong tht the on

tons nd bees she hd htheto held y vnsh o ndego -hng hnge. nqestonly the ventue s pelos yo gleu l e. Hdly nyone wold be eq to t bt o the vey dve o tht nvtes s to hd o le wthot e, even to lose t.

9 N T E R R E T N G T E E E R E N E

y ted n we dese wht hppens. shl ttept to do ths he spe o ew pgphs.

e n ve only y tth lhood oes the nd no noshent. 7 y ptne beleves n Ka t s bese he beleves K� ebodesh, nd ths ele entes nto the ve tth o wht he eleves. ndestnd ths only lso beleve n the tth he beleves, pehps

de the deent gse. hteve n e sd o ojetve tth,os ele s hghly pesonl nd so sbjetve thn the th thtes s lwys pesonl nd sjetve. he K> o o d loe s not stoc o ythologl ge bt the K� o th, o y ntel s eson th. Hs ele s the one st sse, shng hs tth, th o the K� o th.

y own th st be stong enogh o e to do thspen nddp enogh to wo ts wy nto the v�Qv wod nd she thtlds ps nd downs. Fst o ll, y th st be ned enogh to e tho os wth no sgvngs out s pg o h sts. (nyone who thik he wll be etyng hs th shoud nt ot e on ths ventue.) hen, n seond ent, ous solloq w hve to lend el es th ths e, dn hs nd sn (ts t d, os, s s tne) .



AH AND BEL E

o K�Q s sond o not I w ll he to ge hm n ccont o my beend he wl te e whethe wht I sy bot K�ne o the epp-nes o God nd hs ove o mnty, enenty one o God's nes,

e sybo o the eedom o od, nd so othepesents ndentbee n K� o not.

ce s st step s been tken, I mst next exp n to yse ndso to my ntelocto how I blend ths new elgos expeence o mnewth bee n hst.

Hee n tetve es beoe me E the I he cesed to be chs-tnbee n K� hs spplnted my bee n hst he ond

e, e de ety � hn n hst e m be toesbsh spec knd o bond beteen the to ht both elgons, o test one o the, a cknowede nd ccept ( do not sy they edya ceped t ).

the specc poblem s tlked oe not only wth te nnole-en beng nesgtos nto egon bt so on sp t ee hgheo o e ot wht y be ced ndentst mcodoxy, then

we cod n most ses ech soton whee ech dton nds theohe 's ed o t d, heeoe t lest py ohodox. sy "py becse ech bele s ntegted to wde whoe, whch dsno eed to e ccepted by the othe py.

hs expe bs n set o popostons tht my nswe theeqeens o ohodoxy on both sdes. th egd to td ton hs-t wod sy he nttebe, tnscendent, eestng God hs

nee le s wthot wess to the dne ey, nd God hs wyswsey ked te God's cetues ht one ystey t wok snce hedwn o te, whose deght s o be w th te chden o "en, hs dscosed to them God's kndness, he odess o oe, he gdness , he ne o wosp, nd set o tes wth whch to e theethly exstence menng. ht sme mystey, hdden wy o eons,nes tse n s n he s dys wth spe so cosess th he ncopoto o the peopes to the tora/ dynmsmo the wod entls cetn etonshp wth hst.

ht my tobe the chstn nd bot ts sketch s he ne othe etonshp between hst nd K�Q . I sh mke no ttempt to delwth ths pobem t pesent. t s enog to sy, st, tht the dctystkes me s gcoweste, o the phlosophcl, moe thn stctychstn second, tht the dent y need not be one o pesonl sbstnc nconl dentty w do. I m not edng the pbe eey pot

etes. Pehs es es see to ne he



AI ND BEIE 53

nectn beeen hst nd KQ, bt obosly th coectn sethng the thn t dnt. en the s no ned t sy hst sQ, the ne eshdwng lllent th th n d to

dcte the specl eltnshp. At ts pont w l th lck o a thl- delg wth the enconte between lgns. e pobl o the on the ny l cps p he, lbet n nw . Bt the plc �s n the chstn econy o slton ght y wll b ond, wthn the ewk nesl econy sltn nd n tn ysteos psenc o th d n l ttd o pphns.

ethng plel cld be s d o th � sd. do not

pose to g whethe th theology o K�Q s th ost pct the endg the hn eleent n ts l lnss wth th gdly one wthne stctest dends the Abslte. ht y tobl the v�ad s the pecl phss ld pn hstocty, pehps to th dt-ent n eeognl nd nn lgo expeence tht des ntd t ely n the th thes bt d scoes by tsel the ln sybl ele. ht y th both a dt K�Q s what h fls to

te chstn dctons lon t oals nd o hst t sne n. Pehps chst ns cold nsw nd th d log col o n,t we eely wsh to shw tht bel K�Q need not l otwledng ss n pphny o Gd t n ptcl oent nt

he bsc sse o dscssn wld be th lt te nt the twoe pphs. hl th chstn wll sy tht hst s th lessd pex Gd 's eey ppany th � wll b od to sy thtng cn td th topan o K�Q. Netheless th d cl cn ec by tal ndstndng. In ts o belngng to on te lgos body (ccdng t tdtnl stndd, lthgng cn hlt th gowth tdton), the dclty s o the tebng nspeble, bt w now taln bt soethng else, bte tht s te dlge nd thee bngs ch sde to des nd she th bsc tttd th th. Hee the dclty s nt

eble becse, n the st plc, whn the tte s sed n tsteth, exstent wy, one y pctly well sy tht the het e e s not decd ng wh holds th becte' pcy ec lving n cdnc wth the ptcl pessns nd ees t ttn t wht thy snceely bl; n the scnd plce, ecse te st d � s nt spectn tsde e nd swe by teess nd stct esn lne nl st

de e t s Q



54 FA AD BEEF

hst, o none sesedes the othe. he qeston a s chdsh, sthogh wee to ge tht y dddy wtes bette oety thn yoddd getg ht ech s qe o ech chd nd ee c

e no cog o s q s) . y nd m the qeston sete ethe o s need be ged ot o h bele stht s, s t hes s towd l ndestndn nd the ltte golo ndhsto eson nd coectve) w hve the st wod.enwhe hoesoe eton w h nethe sde. hgs ghto the the v�Qv y ehs dt the lso hstocl nte oK�Q, theeby oeng the doo o the chstn to cnowledge the

gothhence the etohosshst " ndegs" down the ges.he chsn y ehs dt the so tnshstoc nte o hst,thee oenng th d o the v�Qv to cnowedge the ysteyhence the oK�Q "ndegs" down the ges Bt ths soy begng becse the con ton o the dloge hs to odcets own s nd tegoes.

0. F A T H A N D B L F S

need hdy sy tht nethe eve v�Qv no evey chsn s totcy eed, n ntelect nd st, to coe ths ce to cetbotto becse vey ew hve hd the exeence nd so t hs not beenwed ot theoogcy. Hee hsto ght tech ght esson byendng s how ewsh, gee, oostn, nd othe dogs' seeed

to the chstn nd, ng theseves t o wht we nowdysc the coon chstn hetge. he se wod ly o theoogyo K�Qn both cses.

Fo the oent et s content oseves wth soe hosohc ndtheooc consdetons centeng on the dsncton we hve dwnbeteen th nd bee. Fo the se o s ct sh stt o chstn sstons tht coend theseves s ccct nd tegble

e o eeence to the wste nd, bt tht n be edy tnssedto those o othe egos td tons. Let e dd t once tht so dog to no concsons s to whethe the chstn poch cn be -vesed n wy othes cnot. At the pesent te do not wsh togle wth tht obe.

he ncton o th s to coect e wth tnscendence, wthht stnds bove e, wth wht not (yet). Fth s the connecton

te beond, howeve yo choose to envson t. one thng th



AI AND BEI E! 55

ets s stin e sness t s preenenty t se s wr ts, t cnnt e cced n nersal frs tt express it fl ly. s were sse, t wld ece s ertnd tt it wd n

ner prde rde "ndn s tn r/iar t setn ern rseles Fat y lend tself re r less t ideatin, t n set frds, n expressin, cn eer exst t Yet it need t e edied nide nd rss c s tt it ncpe expressng tse t wd nt e n at. c expressins we c ed elies, nrdnce wt wat trdtn s aways elt

ere tins tese, y t wd ct e r ters rter

n nite e wt te, t wd estrne s r ec ter nsted ndn s teter, nd ren w ld express rnt d ierencesed ertc cnerence t stry, r cntess resns, ersess t t trends in te ct en rens ds nt n-idte wt syng; t nly sws tat ft s een cnsed witee e ent di lge ceses nd we e slted r ne nter, nety eces idented wt ee nd sters excsiis

t l te rests tt stry n ener nd te stry reigns nr e de s piny ailr.

Yet r d stnctn presents spec eares Ft cnnt e eqtedt ee, t ft wys needs ele t e ft. Bee is nt t,ut t st cney it. A disebdied fait is nt fit. A belie ttd nt wys pnt t beynd tt tsrs nd n sense nn tesit nt ele t ntcsm. Ft nds expressn elie, nd tr

it ple nray arrie t ait ere pepl le n a menesr wrld, st ner ntce te tensn eeen it nd ee.ey k n ds, wc re sply trtte tns ie st as i tey were t itsl, l rettn tat tey are d- of t. en tr cne r n encnter eeen rens rse tns tert nd p wt t teir sdt nd nstk-e crrespndence t f t, narl ly crss erpts Bt ts s crss

ie, nt t. ndtedy te nd eeen te s ntte; t s t cns te ecse tt itself reqires ne, nd ee se ne t. Hence wt bens s crisis ee ts nt t, s a re d t te ntransigence tse w w tlerteo ne ecse tey d nt d stnis eteen t nd ee.

en crstn sys se eees n Gd te Fter, n rst, ndi te Hy prt, se de nt eee n ds x mch d smorm t re o sss eeer een outside



56 F ND BF

th bond h own xpnc. Bt sh convys ths th n lnggnete o he own tdton, n sh cn gsp ts nn only tho tes. hn sh os nto contct wth ent o o el-

gos xpson, h st pls w ll b to sppos h tlto stlg bot so l pt o nd essntlly dnt o hown he wll thn o ls Gods', ls lgon, nd so on. At dpeloo, she wll pecv tht t boo they n sl thng, l thoghth oth es to t wth concpts sh y dg ndqte o o-nos. s on o th p tss cng thology s th tenosone o ndng pllels n es n oth lgons tht cplent

h oth, s wl l s ponts o conlct Bt no n cn ny tht th l-te p o the wo lgons s th s. nlss the spawo,enng ll w hv ndctd, s don t th otet, nd goo dl obeses, sndestndngs wll lost nevtbly cclt, evnty, to beevl nntnths o th ltons on lgons nd the-oe ong people.

t es the obvos wl l hv to b xplnd, bt penc ses to

b ntellctl s wll ol vt osn' t th tsl cll on s tobe ot o o lttons nd constntly d to oslves to se gnn nwnss o l n tht th chstn's cnl towthe th o othes sees to bc, bob, n body th thnel, xl, n sht ot. ossbly thes e two nthopologl ntsng dnt cltl stons, bt n ny vnt th dposton tott th thn pl sts o consonnt wth th chstn

yns. shll no tpt now to dvlop n nte dtn o th ys-tywho chsns cogz n hst nd oth lgons n othesybolspsnt nd t wo n vy lgon, slly n d ndngtc wy. wll only t to st th th sptl te tht ls to s to ntgt, s possbl, th lgosness o othes ntoy own bo sstng n n od to cop n g. Let s only

dp to th xpnc tyng to nstnd o o lgon onsd, nd w wll pcv th thnct nd tth wth whch t schg, wht th wss n vn olt ts ow -ts xhbt (s n tn os o dvoton to K� o ctn t-tton o chstnty). ht shld l to stss s th wy thpopts on to ln p dnt knds o lgn. y not s yto-ey bo how to do ths, bt thology tody mst wo ot th t s to sv nd stop bng chology.



AND BF 5

e solton s nt s esy, nt ny due to itic nd cltrl

ngeents, bt lso becse t eton betwn t nd bele s so sple tt we ght consde bele te ere costme o th d

er tht t s ll tter o tste o one estent o not. le,e grb o expsson o it, is pt nd pce o t tse insc or senderstndng belongs to te ery ntre tt beng wosete s pecsey nderstndngen s nt exclsely nderdg. cnot stp y bele nor s t s rel be, tt s,r s belee n t' (o oe sply sd, belee)wtot tcg d een tnsorng my t .

n wod, not pstclly syng tht ll beles e eelypessons o one nd te se it becse t wtot bele ds exsnot o hose wo elee. e e not ls lone, bt the lgs etng e tn te ee nstent o s. s s why to spek oe trscendent ty o elgins s te s ong s t does not en thenent tt' o te deent relgios tdtons nde dscsson.

e rlativity o beles does not en te relatiism. Or n tsk s

ls elgos dloge tht, ltog t tnscends te loosd beledos not negect o ge te.

ny tyg to sy tt t st not be consed wt ele.ny sndestndn s sen o cosng te, o te o deqtely dsgshng between the.

e experence o it s pr l ntopologicl ct tt eey per perors in one wy o nte, te lke te wy we begn t se

n pn ts wkenng, l tog no ne cn oesee long wht nes nds wl wok o wt o t togts wll be. e ct o tl s sn powe logns wll sten to sy (nd we need nottrdct te) tt te ct o t cn b de by umn beng nye God's gce propts t n ny eent te ct o t s not nly tndent, ntng s wit wt spsses s, bt ls trnscendentl. tds ll possble oltons, nd t kes te possble becse it

precedes te. Fit constttie hn densn.

t ny te te expeence t s n expeence tt w l not oted n ny ol bt n ct coces tsel n wt e clleds o bee. Ec o s peoce gis tternce t te deepest o ouressons, bt to ts end we mst se nguge tt bnds t p wt e hn td ton, we y od o ges nd sybols tt bn to ll gop . e w ll ke o t nown n set o bele tt we ehps cll ds, expessng n ntellectl ters wht we wsh



8 FA AD BLIEF

to onvey. Obvosly these tes y be ltos; n t they e ne-essly lvlent.

not sggestng tht ll beles e eql nd ntehngeble;

syg h en espet they exhbt the se nte, whhes dloge, nd ven d lets, possble. oeove, sse they egenelly eqvlent n tht evey bele hs sl nton to expesso th, tht h whh s the nthopolol denson thoghwhh we eh o goln hstn lngge, o slvt on.

lely thee ens he o d lty o senng how deepeh bele delves no th o how sstoly t expesses th . etn

eedl ols devg o nve, ndedeveloped st o ndy no nswe the needs o oe hghly developed people. s theeges t evey t the hsto o elgons, n the enonte ndosseton beween deng elgos dons, he dlogend soetes the sshes beeen deent shools o thoghtwth the se don. e hve n exple o t n h o wht goeson the ll nd elgos wold o the thols people ll

on e noble onolth soldty o tht wold bes down ntovos pts, o l he olos o the nbow, thogh hooghgoghnge o eles wthn sngle expeene o th.

e poble we e onsdeng ehes beyond these lts ndlghs on he thest hn hoon whee the sse o elgosenonte pesens tsel. Fo obvos eson we n only ogh ot thepoble hee. One wy o nohe we e ll ebed on the vene.

ed s s ght w th dnge s ong gle. hle we e on thehgh ses, we st hve os nd sls.

N O T E S

No nd to red the reder tht parsh tin paroea, coes fro heGreek apoK� fro pa nd oKo� to sojou, del beside, be besde the

house, neihbr, but lso strner f apxo� ubic urveyor2 f . Pikkr, Myth Fath ad Hreeut (e York Puist Press,

7}, chter 4 on k which exnds this exle f bd chter 64 f . Pnikkr, erstehen ls eberzeutein," n Neue Athropooge

vol. 7, edited by G Gde nd P oler (Stuttrt ee, 75) 275 f. Myth ath and Hereeut o. cit, chter 6 f chter 5: Eoch in the reliious encounter"



EE 59

t to oo qottos t st of os qs ct Sto (Goss ob P 9 " v qq ta to st Summa Theologe q t so o

Mt : "Fs vo qq t t o o t Opra onia). so Sro XX (N 98.8 F o D unit trnsndant d riions (Ps G 948)

t s s tto (oo: b F 93) s t b t t Not ( Journl of th

Aican cady ofRiion b 9 pp 724.9 Mt, Fit nd Hrnutis, op ct pt



4The Rules of the Game

in the Religious Encounter

r-!< z Lard trd ti bi th

r f wdg)

-B I 3•

T

M N G S S A C O A . Iul lik t rmult on principl tht houl grn th mtin

of liin n ra rm it f crllr conunch prncipl i thi z Rigius C r us rul riiu

O Anthn hrt thi i mply il l nt .Som conunc r th lling:

•Bh th y of th r h nt r h rt rr th h t t th wb of kwl lll lo t r not n t tl l.



62 E RUES E GAM

I T M U S T B F

F O M A T I U L A A O OG T I S

the hstn o buddhst o beleve n whteve elgon ppohesnote elgous peon wth the po de o deendg hs own el-gon by ll (obvously honest) ens, we shll he pehps luabledeense o tht elgon nd undoubtedly extg dsussons, but no el-gous dlogue, no enonte, uh less tul enhent ndendton One need not gve up one's bel es nd onvtonssuelynot, bt we ust el te ny pologets we el ly wnt to eet pe

son o nothe elgous tdton By pologets undestnd tht pto the sene o pul elgon tht tends to pove the tuth ndvlue o tht egon. Apologes hs ts unton nd ts pope ple,but not hee n the eetng o elgons

2 I T M U S T B F

F O M G N A A O OG T S

undestd vey we the ngush o the oden elgous peson seegthe wve o unelgon' nd even egon' n ou tes, nd yet wouldonsde t sgded to ll pey to suh e by oundg knd o el-gous leguenot to sy usdeo the pous', o elgous people o llonessons, deendes o the sed ghts' o elgon

to oget the st ooll would dte lk o ondene o ptne nd ply tht he s wong nd tht ust onet' h, toneglet ths seond pont would bety lk o ondene n the tuth oelgon tsel nd epesent n ndsnte uston gnst ode' n. he tt tude poposng oon ont o elgon o gnstunbele y be undestndble, but t s not elgous ttudenotodg to the pesent degee o elgous onsousness.

3 O N M U S T F A

T A L N G O F O N S I O N

the enounte s to be n uthentlly elgous one, t mst be totllyloyl to uh nd open to el y. he genunely elgous spt s not loylonly to the pst t lso keeps th wth the pesent A elgous peson s

nethe nt no soeone who ledy hs ll he wes he s lso



RUS GAM

skr, a pilgim makig h own unchatd way; th tack ahad s ytvirgin, in iolat. Sh inds ach momnt nw and is but th mor plsdto s this both th bauty o a prsonal discoy and th dpth o

rnl trasu tht th ancstos i th aith ha handd down.Yt, to nt th nw ild th lgious ncount is a challng and

rsk. Th rlgious pson nts this arna without prud ics and p-oncvd solutins, owing ull wll that sh may n act ha to los atcula bli or paricula ligion a ltogth. Sh trusts in truth . Shentrs unarmd and rdy to b convrtd hsl. Sh y los hr l ay als b bo agan .

T H H S TO R C L D S O

S C SS R Y U T O T S U F F C T

lgon is not ust Prvats nor ust a tcal lnk' wth th Absolut,t it is also a concton with humanity; it has a trdition, a historicl

nsion. h ligious ncountr is not mly th tng o wo o popl in thir capcty s strictly pit indvduls, svrd roe spctv l igious taditions. A truly lgious prson s at onc burdn o tadition and th ichs o hr ancstors. But sh s not anil psnttiv, as it w, spaking only on bhl o othrs oo sh hasy : Sh s a liing mmb o a county, a blivr n vg rlgious taditon.

h ligious ncount must dal with th historcal dmnsion, notop wi th it. It is not an ncount o histoians, sti ll lss o chaologists,t t s a liing dialogu, a plc or crati thinkng nd imgiatvew wys that do not brak with th past but contnu nd xtnd t.

s s hdly to dispag historical considrtons; qut th con- would insst on an undstnding o th tditons n quston that t onc dp nd broad . h ist implis not only tht w b amil i t agold tad ition, but a lso with th psnt stat o that prtcu- lgon. aking as our xampl that bundl o rligions that gosr t n o Hiduism', I would contnd that proound ndng o ths tditon canot ignor its lution up to th prsnt dy,s w r rady to accpt an arbitay and skwd ntptaton. Aor my indd limt hsl to dic studis, or xmpl, but som-e enggd n tly rlgious ncount can scarcly ust y bsg hestdg o d olly on Syn's ntrtton o ds

we otely o t o, sy, yn or obdo (



E RULES OF GAM

ele ets o os neptons s not o conce he). ly no oe chs n cn be sse wth eoe's ntepeon ohe Bbe o wh the ee undestndng o t.

O pont s tht no sdy o n de, c ltl pte, o elgos t-on s eqte nless we consde ll ts possbles, s s nobotnst cn cl to kow seed n l he knows the plnt ht gows po h see . oeoe, n hs cse, he oeent o unestndng syc n ecp. hs wol conend no oy h ny sy ohe ne o darma o nsnce, s ncoplee does no consde hepesenty nestnn o tht concept, bt so h he ncent

oon s lkely o be only plly ndestood s deelopent p tooe es s let se. hs lso ples h soeone wh es nes the noon o darma whehe n ncen o oe n,cnot o so in vac: he ey wod he ss e ledy cltllychge wh enngs nd ves.

Fhe, the ons st lso be ndestood n bode pespece, oe t oeseps the poncl bondes o geogphy n cl

e. o e he hn onstyn wh o explweco ouseles o the dn sbconnen he pct o b-s o es ce As s so well known h nee only enon he y n he hbht he been shpng oces nny cones soh o B s woshped n ndones. sngese venes o esech s not ee cdec tngen b sees tcoplee the pce we begn t see thgh ndgenos socs. Een

oe, we cnnot l o enon to pst cosscll concs ndoe he le o conepy nstnces. ny n nc lesss sel toy on the shoes o l o n n veses thohot Eope. hete he chnge n clte stos o ences te onl es s sepe qeson the nence s nskbe. n e,este les he, o bee o o wose, eepy penere no olyhe get ces bt lso he st et llges o n. Gen sch

deelopens, cn ou nestndng o nc elgons en poned n scholly oy owe whose dwbge ws sed when thesls ed he phenoenon o eedbck does not ee only to theson o gs n ohe echnolocl pphel thoghothe wold poplzed des o eey connent now el ltelly the speed o lgh to the thest coes the plne nd the deepestcesses o he hn psyche.

he potnc o he hstoc denson nohsng, wht s t eos encoun s no Hso o o' o even



E RUES E AME

optv lgon' bt lvn nd dndn th. Ft is l nd e cnnot b ducd to ttng th ps t o ly ntptng it . hegos nconte s los vnt.

IT I S N T J U S T

A O N R S S O F I L OS O P Y

dss to sy wthot ctn dg o phosophy no ncnt sossbl nd yt th lgos dlog s not st tng phloso-

hs to dscss tctul pobls. lgons ch thn d-ns thn on lgon th y vn b plul s o dctns. o down lgon to ctn dn t doctn l st s t ll tt lgon.o ptc doctn as su cn b consdd th nq nd -cb xpsson o on. Indd dnyng ptcl doctntht ovcong t o sbtitt ng noth o t y b hsy bt nogon s st sd to b nly othodoxy gnong othopxs b s

eton odnrv

a, nd th potnt concpts bt th los ss s swh n th thng' nt y ths nd othons. I y sh wth y s collg th s d th tn-endenc o od nd h y b o th s opnn s hs bddhstt dng th lw o arma, nd yt non o s y l copld hng o lgon.

ly I nd to ndtnd wht th oth s syng tt s wte oth ens to sy nd ths nvolvs nw undstndng o nt-

etton tsl. Now th goldn l ny ntc s tht t nt-ted thng cn cog tsl n th ntptton . n ot wods nyttn o otsd tdton hs to cocd t st phno-clly wth n nttton o wthn tht s wth th blv- ewpont. o l rtpaa, n dolwoshp o nstnc, do s t s coonly ndstod n th udochstnlext th thn bgng wth wht t woshp s sl,

tnsgss ths ul. An nt plosophcl nd ls contxtdepns th noton o mrt w cnnot sply p ln ctgos t. Athogh th pobl ns odbl on o th ost postveents o o ts s tht w hv co to l tht t noute ctgos tht cn s s bsolt cit o dgng vy- de the sn.

ey ten wud to consd to pcps tht go ny

heeeutc d the wy whch they y e ctlyte



66 RU S F GAM

e principle genit. An ancent concon, held n both Eastand West, has t tha t only l ke can know l ke. n othe wods, a concept canbe popely ndestood and ealated only o wthn a hoogeneos

context. Eey cltal ale has a dente sphee whe t s ald andeanngl any naanted extapolaton can only lead to cnsonand sndestandng. Nothng s oe hal than hed syntheseso specal paal lelss. Hee s the place and the geat ale o tad tonal theology, whch podes the nteal ndestandng o a elgon,the selndestandn o that egon as t s led. Wth ths peoswok, tl teelgos encontes wold not be possble.

e dialgical principle. Applyn the ncple o hogenety wthsct go excls ty wold paalyze a ctcal appoach and hal t anypogess towad al ndesandng ay ndestand the woldew that ndeles the elgos actce o anthehan sac ce, onstanceyet ay stl l consde t ae, wong, een babac Whys ths ay be that have deeloped anothe o o awaeness o dscoveed anothe pncple o ndestandng that leads e t see the nad

eqacy o cetan noon (hee that whch pholds han sacce) ay hae acqed a pespectve nde whch a able to ctczeanothe pont o vew pehaps can now detect ncongences oasstons that a e no longe tenable. n ths sot o acty, the dalogcal pncple s a wok. ly thogh an ntenal o exteal daloe canwe becoe awae o nctcal o nwaanted assptons. hs daloe does not eely look o new soces o noaton, bt leads to a

deepe ndestandng o the othe and o onesel. We ae all leang towelcoe lht and ccs, een when t coe o oe shoes

Crdinatin: By themseles, each o thes pcples s baen andnsatsyng; togethe they pode a eans o cosscl ta destandng that s both ald and c tcal . ose conceed wth ndan tad ton,whatee the backgond, ae connced that they cannot dsegad theethodologcal pncples o ode ctcal scholashp. At the sae

e, they ae qte aae that nethe scence n westen categoes consttte an absolte standad, no do they hae nesal alcabltyhese o nsghts ge se to the coodnaton o the wo pncles. Heewe caot elaboate the gdelnes o ch a coodaton. t s enogh osay that the eot st be tly ntedscplnay and ntepesonal,nolng not only the tadtonal elds o acadea', bt also the peoplewhose elgons we ae consdeng. o stateent s ald and eangl cannot be head, ndestood, and, n a way, eed by all thoseonee n not eely banded abot y the l tet



RUES OF E GAME 67

Inee, phosopha aaton s toay extemey mpotantease by an ae elons hae e n estte aeas an osees an hae tene to ent a pata set o phosopha o-

esbease they ee se to oney the eos messaethe oe o the eon The mta enhment of eal ennte an thenseqent lbeaton may be enomos

6. I T I S O O Y

A H O O I A S Y M OS I M

s an athent ente, the te eos enonte s e wth a sot ophet hasma; t s not st an eot to make the otse ndes my pont Inee, at east aon to moe than one shoo, tueoloy a so ams to be a hasma t eepenn n meann o a paa eelaton o elon Geneally, howee, theooans ae moenee th expann en ata than th expon tasks aheaosy hemenets s nspensabe; bt st moe mpotant s t

gas hat s to be nteete po to any (moe o ess pasble) epa-on Theooy may sh te tools o mutal nestann butst emembe that the eos enonte mpeate toay s a neem an that the toos she by the theooes ae not t to mas e ne task uness p e, hsee, an pehaps oe anew n the enonte

s an exampe o hat s neee, e may se the noton o homeo

phsm, hh oes not onnote a mee ompason o onepts fome taton th those o anothe I want to sest ths noon as theeaton beteen pots o to eent systems so that a pont n onesem oespons to a pont n the othe The metho oes not mpy ne system s bette (oaly, moaly, o hatee) than the othe t te o ponts ae ntehaneabe : Yo anot, as t ee, tant pont om one system to the othe The metho ony sve

eomophos oeatonso homeomophsm, as e hae aeay sa, s not enta wth, athoh they ae eate omeomophsm s not mean that notons ae anaoos, that s, patay the same an patal y eent,se s mpes hat both shae a team q' that poes the or e ao omemophsm me athe that te notons payent roes at ey py omooos paes th te espe ssems Homeomos

peaps a kn o exstentaltona



T RU OF T AME

An exape ay cay wht I en.It s qte cealy ase, o nstance, to eqte the pandc con

cept o Braman wth the bbcal noton o Yaw. eetheess t s

eqa ly natsctoy to say tht these concepts hae nothng whateen coon. Tue, the context and contents ae ttey deent; theyae not mtal ly tansla table, no do they hae a d ect elatonsh p. Btthey ae oogos; each plays a sa oe, lbet n deent clta settn. hey both ee to a hghest ale and an asote te.On the othe hand, we cnnot say that Bran s podent and eentanscendent o that Yaw s a pead n, wthot a ttbtes, and so

oth. eetheess we can asset tht both ncton hoologosywthn the own ct es.

To ge anothe exape, n exnatn o the tadtona ndannotn o rma nd the oden weste ndestandng o hstoctnde the aes o ths pncpe cod eeal a coon hoologos oeEach one stands o that tepoal ngedent o the han beng thattanscends ndda ty. Een oe ntgng, pehaps, wold be a con

sdeaon tht hoooges the ndan noton o aa (Lod) and theweste dea hst.

atee shape t w tae, wha tee contents t w l cay, I a connced that a new theoogy (thogh ths ey nae eans nothng to abddhst) w eege pecsey ot o these encontes beteen snceeand eghtened belees o the aos elos tadtons.

Yet the egos enconte s not a ee theologcal eecton. Theoogesn the wdest ense o te wod hae a en bas: hey aeeots t ntegblty o a gen os tadton nd geneay wthnthat tadton tse (ids uarn intl/tum. Bt hee we do not haesch a bele o sch a bass. Thee s nthe coon gen no anaccepted bass, eeaton, eent, o een tadton. Both the ey sbectatte and the ethod a e to e detened n the enconte te. Tees no coon langage at the otet. hot ths adc ndestndng,the enconte o ens becoes a ee cla enteta nent.

7 I T I S N O T E R E L Y

A N E L E S I S T I A L E N D E A O R

To be se, the da oge aong lgons ay te place t d eent ees, nd on each lee t has ts pecute. Ocal encounte ong

rerenttes o the wold's one elou ou toda



RULS OF E GM

cbe d. Yet the sses n sch tngs e nt the a thos dloge tht tes to ech the depest possble ll. Ecclsastcalgntes e bond to pesee td ton; they st consde the lt-

de o beeers who oow tht relgn, o nd to who they aonsbe . hey re ced w th ctc nd edate obes; theyst scoe wys to toleate, to collbot, to ndestn Bt n gen-r they cot sk new sotons. hey he t p nd pt ntorctce edy oen t wys Bt whe e those oos to coeo he egos enconte we he n nd wl cetnly pe thy o ecclesstc eetngs nd ce es bt mst be difftitd

d seted ro the.

T S A R E O U S E N O U N T E R

N FA T O P E A N D O

he wd rl hee dos not stn o m p o comtnt t

ds o the ntegrl ty o the tot eson engged n the d oge. ne wods, t ds not stnd o egos' des o des exclsely, s he enconte y only d wth d octnl sses o coon ntste e lso dscssng rslvs nd ttng the whole o s t the negot-on tbe, s ledy sggsted n the thd le

hs ens tht ty gos enconte s ne toty obct-le. e o not t obecte beles' on dscsson, bt beles, we,

rseles. hs s why the ogcl pncp o nncontdctn sot enogh (necessy s t s) to goe the ente eetng. y blet the doctne s the hghest ossble wy to expess one ptclath, o st the ytey, s t ek. Yo y ble tht t s th c-e y tht s the reqeent, both beng deent. here s no os-e coo. hee wd be contdcton soe s we tee tht wthn n ge context nd y cold be th ca, bt th o contd cton n the ct that yo belee

ynd x A belen x and

eeng y re nly conty sttons tht cn st cncte andge ther.

y t t w th chstan ocby, pologzng fo ths, an yet t hs oe ners enng.

By fih en n tde tht tnscends the se dta nd thotc ortons o the deent conessons s wel; tht tttdet eches n ndertndn een when wods nd concets der

it e it e d down to ht tht s



0 E RU OF E GAME

the egous el p exceence e do not dscss systes but e tesnd the wy n whch tese el tes nest theselves so tht they lsoe se o ou pte.

By he I undestnd tht ttde wch, hopng gnst l l hope, sble to ep ove not ony he nt hn obstces, ou weess ndunconscous deences, but so ove l nds o pey pone vewsnd nto te het o the dogue, s uged o bove to peo sced duy.

By lve, ny, I en tt pulse, tht oce peg us to ouelowbegs nd edg s to dscove n the wht s cg n s. To

e sue, e ove ds no o vctoy the encoute. It longs ocoo ogton o the uth, wthout blottng out the deences otng the vous eodes n the sngle polyphonc syphony

9 S O E P R A T A L L E S S N S

t do ues en pctce e ce lessons glened o yexpeence ould be sued s ollows:

e st e el rerti o te encounte on both sdes , nds e cu s we s teoogc pepton. ny dogncudng te egos oneepends on the c tul settngs o the pt-nes. To oveoo te cutu deences tht gve se to deentelgous bees s to cout unodble sundestndngs The st

uncton o the dogue s to dscove the gound whee the dogu ypoey te eThee ust e e mtl trst beween those nvoved n te

enounte, soetg tht s posse ony when the cds e on hetle, tht s, when nee pe bcets' hs peson ees.

he deret isses (theoogcl, pccl, nsttonl, etc ) hve to beceuly dstngushed othewse thee s gog to be conson.

A Cristia Eamle

st s te Lod, bt the Lod s nete oy ess no does y unde-stndng est te eng o the wod

uch, s te socoogcl denon o elgon, s the ogns ovon y deton), but the huch s not cxtensve wt eve sn chuc.

edo s te socoelgous stute o d s



E RU OF E GE 71

sch s a elgon l ke any othe. t st be dged on ts own ets wth-ot any specal pvleges.

God wlls that all en shold each salvaton Hee salvaton s that

ch s cnsdeed to be the end, ga, destnaton, o destny o an,oweve ths ay be conceed .

he s no salvaton wthot ath, bt ths s not the plege ocstans no o any specal gop.

he eans o salvaton ae to be ond n any athentc lgon (old new) becase a an olows a patcla elgon becase n t heelees he nds the ltate ll lent o hs le.

hst s t he only edato, bt he s n t the onopoly o chstansd, n act, he s pesent and eece n any athentc e gon, whatevee o o the nae. hst s the sybol, whch chstans call by thse, o the eetanscendng bt eqally evehanly anentystey. Now these nces shold be cononted wth aael han-st, bddhst, and the pncples, and then one shod be abe to detectnts o convegence and o d scepancy wth all the eqd qal ca-

ns. Fthe, the chstan pcles have no a o aadgatca le, so t s not a qeston o st seachng o possble eqva lents else-ee. he a pocede s to stat o al possble statng pots and tness to te acta encontes tang place along the way

Smin '

he elgos enconte s a elgos and hence saced act thh whch

e ae taken p by te tth and by loyal t the thee wolds' wth nothe a ntenton. n ths ceate elos act the vey vtalty ogon manests tsl.

N O T S

f R nikkr '' o. i hr 2 f R nikkr Uk Ct (Mrknl N Orbi

enred ediin 9 . 23. hter 5



5Epoch

in the Religious Encounter

Nthi i mr utar\ iib tha

th rt the h rt,

thi m biu tha hat

attmt t a

/111 Y1 I 3*

I N T E R R C O U S D A L Y \' O D B ; A

liou imperativ nd a historical dty fr which mut suitblyr But ftn har m tlk aut intrrligu dilgu thnl il u. I n ordr t idestp ths ptfl L I wuld l ik t bgin in t th ftn-nlctd ntin f an irligius dialgu, tht r ilou ithin mf, an ncuntr in th dpth f m

*Ez P' tlt

73



4 E TE RELGS ENUNER

eson eosness, hvn t noth os exeence on thte ntte ee. n oth wods, intrrliiou dlo s to b do, n intrarligiu dlou ust ccopny t; tht s, t ust

ben wth y qestonn ysl nd th rlatiity o y bs (whchdoes not en th rlatiim accptn th chllng o chn, coneson, nd th sk sttn y tdtonl tts. Quatioihiactu um h d qston o ys, sd tht t AcnAst. ne sly cot nt th n o nn eous d-oe wthot sch sectc tttd.

y ont s ths: shll n b bl to t th oth s th oth

eets nd ndestnds hs o hsl d not t nd ndstnde n nd s yse. o ndstnd th oth s oth ' s, t th lst, ntto ndestnd he s she ndstnds hsl (whch s ctnly not sothe, t s sel bosy ths sel tht ndestnd the oth s noty eos g tht edcs th oth to y own nchngd s Echess o e estnn chns s ch s t chns th oth.e nestn tnsos y g s wel as th a/iu. etn

ontnd ts s y tesss not nutl da lctcl n tht lsboth o s ntoched, bt sel tht besds bn ysl s so shdby the othe. s s to sy, on oth ths, tht not doctnny ectons. he deeod ts ont sewh; h onyconcee to e th wy sch n och by dsssn s ns-cent nstc tttd wtht, obosly, ln nto th t oexcss

n ldbl ot to od n xclsst nd tlst post,soe ode wtes e ttd by the pnm olia/ p pp-ey socled ths contxt, whch s ntetd to b th bcktng ones th s the ncessy condton o t nt t dlo' .

hs tde s o coon thn we sly sos, thoh notwys nd th s so scntc n xsson hn chstn, oexe, tns he c ndstnd nothe on o b t d-

oe wthot enng hs own los conctons, h s t to c-ce ths knd o c. hn hnd tnks h cn nnly xpncnothe eon st by xpntg, by ccptno th te bend the sk o th exentth ts, pctcs, nd bs o thote, e t s ntend to bcket hs th' by th pch w e s-cssn. Hs t nd e y bcketd hs convctons whn h c s tooow the chstn pth o t Hs th chstn sht o hs cstn t when he tes t ogt hs bls o pnces nd ccoo



Ht IN HE LIGOUS NUN 7

t hs to th os nd hts o noth td ton o on tdy, Iss, wod sy tht shn hs o oto d otd poch whn thy sny td to nt t ht o noth

egon. t, thy w ld y tht th sonl gonws wd nogh nd d nogh to low sh n

2 R Q E O F E S O A L L E D E N O E N O L O A

E O N E R E L O U S E N O N E R

hl of h only so t onsdtons o ths tt d wthot, stn to dd, tg st now th ny oth os nvolvd n thnonoogy nd hosohy o gos do

Althogh ths ht ss to hv ngtv ht s ttets to ds sndstndg, t y os ostv stndnt, ny tht n dlog volvng th whol son s th n-sy ond ton o nd tu nont o gons

h oon gong to t ndstnds poch s pttnd ons psonl lgos onvons, sspndng dgnt n thdty o ons own gos tnts; wod, tng th onts o nvd gn to t onsson

h good tnton ndlyng ths tttd s ovs th •po st od od to pvnt nd donn o ny on sd o to l t ndstnd tt wthot bs o pd h o wold

s povd oon ond, nssy ndton o gnn d- n whh nth sd pdonts t s d tht ppohy ptn wth stong psonl onvtons, th shl not l t to, h ss dstnd, h, h, o t, s wth y ownets, o tht w shl nl to d oon lngg.

I v n God o hst o rma o nstn, nd y td not, nss o th s o dog t o y n God,

t, o rma, w shll not to stsh dlogu w thotegs on th sd t s sd. h •poc pod hs n o- to nd o thodoog dot. I tpoy sspd y dgt ot so ndntl tnts hold t, t y sonl , do not wnt to po t on y t no nn h est gdg h ontnts o o dog hs dy to e on e ow o, vn od y peson stndg

e ost t e n te t t t d st



7 EH N THE RELGUS ENUNTER

gushs btwn th concptualizd bls o a pson and th und-lyng xstntl th. th subct att o th pc conssts o th con-cpts w o bout a patcula da, thn w should b bl to po

nd n wlco such n opaton. h pobl ass whn w p-tnd to backt not a oulaton, a noon, but a udantal conctono th pson at th xstntial l w accpt th dstncton btnth nd bl, w ay b bl to g to a cta ncssay pc oou bls, but would p to call o tanscnding th altogth aslong as w nggd n a sous ntligous dalogu. h clooks ath lk a clost o tpoaly stong on's psonal conc-

tons o th sak o th dalogu w hs tanscndng ou concpts snot sply a thodologcl dc. A nonconcptual awanss allowsdnt tanslatons o th sa tansconcptual aty o dntnotonl systs wthout thodologcl statgs.

h nd and th plac o a tuly phnonologcal ec cos nth noductoy stg, gttg to know a patcula lgousnss byns o an unbsd dscpton o ts anstatons.

a Ngatv

y contnton s tht tansg th c to a ld not ts own, lk thato ult at conctons n th ntlgous dalogu, would b:

• psychologclly pactcabl,• phnonologclly nappopt,

• phlosophcly dct,• thologclly wk,• nd lgously bn.Bo tkng up th budn o poo, wsh to stt phclly,

although y concsly, that a not• spkng aganst phnonology n gnal o agast th ph

nonology o lgon, whch hs ts own ts nd ust cton,

bcaus th oo o a ca and al id dscipton o lgiousphnon• attackng authntc phnonologcal c o ndg ths poc

du ncoct phnonologcl nlyss• blttl ng all th stps po and ncssay to an intlgous d -

logu huan sypathy, o stanc, capacity and wll ngss tolstn and la, snc ds to undstand, conscious ot tooco pconcptons, and so on



H I E REIGIUS ECUER 77

• advocatng stcng t on's own udgmnt about th oth's e-gousness o not pomng a phnomnologca ducton o ypeconcptons egadng th oth. am not sayng, o xape,

that a potstant should om th outst udg a oman cathocdolatous bcaus o th maan cult.

b ost

th contay, am sayng that • pcsly what should not and canot put to bacts a y

lgous convctons, my ult mat lgous vauatons, o ustappoach lgous dalogu wthout puttng my most ntmat sln som sa gound outsd the conontaton and chal lng o thdalogu

• dalogu s nth tachng no smply lstnng n oth wods,ntlgous dalogu psupposs a ath advancd stag n thconontaton betwn popl o dnt elgous allgances.

Obvously, bo manngul daogu can tak pac on mustalady now the elgon o th patn. But on ust b bothntlcally and sptualy ppad. alog s not ee sdyo undstandng (although, ndd, by dalogu may wlldpn my undstandng o my patn), but a ttal human contast and patcpaton n dep communcaton and ull communon

• intlgous d a lgu dmands a mual conontaton o vy-thng w a, blv, and bliv w a od to stabshthat dp human lowshp wthout pudcng th sults,wthout pcludng any possbl tansomaton o ou psonallgousnss.

3 . T S S T N O N O O A L

'

O

S O T O L A N T E R L O U S N O N T R

a. uch an och s schologcll ctcl gous da logu s to boe than mly doctal dscusson, n oth wods, t is a psonalot wth th whol human bg. t would b ptns to am that o not ow o am not convcd o my ctats. canot splyct deepest convctons o concoct th cto that hav ogotten



H N TH LGOUS NU

o d sde wht hod to be te Jst ths wold be eqed I eyhd to bet y th' .

o nstne onvned tht God eted the wold o tht the

w o arma s te, not t (nd doe s ton) a I dd noteeve n these tenets. Even I sneey ted to bet these onv-ons, they wod o on ondtonn nd enetn soe o sde sses.y tne sy wod not ndestnd why ntn the nden-t oodness o ths wod nst e edene o why I on-enes whee he ds not, nd so on. n othe wods, evey eson ht dde n o dssson edn the ltte ne o the

wod o hn behvo wod sn o y eessed onvtonshe estene o eto, the vl d ty o the lne, nd so oth) .

e ed detetve stoy. J st when I t the x,sone who hs ed the nove tels e "who done t . nnot onneed a dd not ow. ot ony the h, nteest, nd tensonone, t the ed beoes nsd o t lest q ttvely d eent. I st d n, teest w sht to he lot onssteny o, o

ee, the wte s sl nd stye. the onty, the enne henoenolol pch s syholo-

osse t ds not ene the ente pych the whoe e-son t s n ntee ttde doted to et t the henoenon wththe eqste y. n en oble le whle sen, bt st en nd o y s to ebce soebody

b. hs ethod s so pnmlgically inapprpriat nd ths o

seve esonso s o the syhoo nhbton eqed to lo l y el-

os onvtons o the te benwhen t s no one qeston odeston nd destndn bt o onontton nd dosost n oense nst henoenooy, s the tte eed o syhoo onstton. I thee s oe to th now lssl henoeno-o, t s the soed syholos. t od een b sds the st

voe o Hsse's gich Untruchung shows tht henoenol-oy eees ot o the eot to oeoe nd dsd the syhololonsttentsets o hn onsosness. Both the sbetve tttdend the obete oeton e oeoe n henoenoloy becsethey do not beon to the e o tnsendentl onsosness', the onlye whee the ene o the essenes', o the phenoen, s.Bt doe oes only te the tnsendentp henoenoo



N E LGOUS ENOUNT 7

ucton has been used as a methodologca device t dscover the tan-cenea g' r pr csise'

Siig rlgi diag pgca aaysism-

g qute apa fom exstentally perfomng he relgus daloguelne iscvers ta i f the e of •po wer va d, i shoud also beled t parer's personal cvicis ta havng horuglyacked boh sdes, religius dial w be mpossibe Suc analysis would sill deec vestge f a superirity cmpex h par ofver defes r practics this po They thik thy a accm-odae hev i f e er a p away hir w

ecnepti, whl partr is ask s repa : Th p-omelogic 0 has is plac in t sdy d itial carificati fgos phena, t t i h acal perfrmace f dia lg

he atic pmega •po frr, ds brack mynvctin r y clam tth Wn deli with th nomata nces givn n he eeti iti', ta is, wth he manfesain fue bjes i h raca cscisess', pheeica

estigati rks exea existece' (side th mind) f a describd Ts makes sese wii ssrlan framwrk, btendin th po id h i t fr w i is ineded am warra xrapati

Phenomgy, and hs is is ea rit, eaces precsn osopica and preilophcal iegat ams o lay bare eenomen s as t have, firs, a biv' dsrpton (as far as p-e and, secd, alw wefdd a fied intereatinomeoly aches t liste he peo and t approac th a mn im f pesppsiis

ow i is plgicay wrg, wic amnts sayg i i ological rrr, leav uside te dia lge an esseta part f bect matr

n a hdcria dialg nar and role of grace, frce, neher partcipan ca meangfully lk awayfr securiy reerhis prsoa commten and belief n gace Oteri eoue' becmes oe parter pectin t r 's piins, ad a exsta exchage riis v

s an anayss f the cdits fr a meaningfl o shws, h ossbt of the po ress o assumptins that d t eis y cules and reou tatns There ae, for examp, sy fu an ways o o o make rom fo such a stcton



8 H I H RIGIOS OUR

between my beef nd the tuth t embodes, much ss fo septonbetween them. To undestnd wht the pcl s bout, nd een me topefom t, cetn sot of mnd s equed nd so to some extent p-

tcu culte, whch cnot pesume to uneslty. The e fctmny cutues nd gons n whch the stncton between the tuthnd one's concton of t s not pssble, no btween des nd wht they" ntend, the foulton nd the fomuted thng, nd so on

c. Ths phenomenologcl pcl s plisplic ctiv whnppl ed to egous dlogu.

Fst of ll, ctesn methodologc doubtwht t othe me-tss not pplcbe hee. I t would be ph lsphcl mstke. obody,not een phlosophe, cn ump oe hs own shdow You do not expe-ment wth ultmte conctons. You xpeence them.

Utmte conctonsnd f they gous they ultmtecnot be bcketed; thee s n d left to pefom such mneue. Ihve nothg wth whch to mnpulte wht s by defnton ultmte.ee such mnputon possble, t woud n ethe totl sucde wth

no esuecton possble o tht my utmt conctons e not utmte,fo beyond them the mnpulto wou mn pul lng th stngs.

If beee n God, fo exmpe, cnnot ptend tht I do not beeen God o spek nd ct thee wee no God whnby defnton f Ibelee n hmt s God who lets m spek nd ct Een methodoog-cly I cnot put hm sde when I m conncd tht t s h who enbesme to deny o bcket hm. The Go ' cn dsmssen f oment

s n unecessy hypothess s undoubtedy not necessy Absolutee cn obvously bckt fomultons nd stop pessng cetn

ponts f w sense', whte ou motes, tht they e not opptuneBut the pcl n queston does not ntend t bcket only fomue. Inothe wods, Desctes could ey methodcly doubt eeythng but hsown method

ee such n pcl mntned, the dogue would not en ech

th leel of ph losophcl ncount, fo ph loophy mpls nd qu sncee nd uncndton sech fo tuth, nd the cn be no suchsech f my tuth s emod fom the sght of my ptne, fo fe offghtenng hm wth my conctons ut of eeenc fo hm, notwntng to dzz hm wth th bundnt ght keep fo myself

d . uch pocdu e s tlgic wk n I y down my "ftheven methodologcl y o "sttegc yk a ht

hs would mpy



H N H RLGIOU NNR 81

that thee s no fundament undestandn possbe, no bas humanod uness I dstane mysef fom any type of fa th, thu dun fath a kd of uxuy Fath woud then not be neessay fo a fu human fe

eause we am to enount ou feowben on the eepest elousee wthout t

that my patua fath s so onesded, so mted, that t epesentsn obstae to human undestandn, somethn that must be okeday o banshed to some dstant hambe f my ben f I am to seek un-esa feowshp wth othe humans If I keep my fath n bakets t subtessy beause I thnk t does not foste eous undestandn,

robaby beause my pane s not enouh adaned to bea the sub-e hehts of my patua band of fa th, whh I aefu y ty to wthd fom hs sutny

It s not smpy a questn f human espetn eey sensebut ofnthopoa ntety If fath s somethn a peson an dsad wthpunty so that he an st meet hs feow bens eousy, meann-y, and humany, ths amunts to affmn that what I happen to

eee s smpy supeeoatoy to my ben and has no undamenta e-ene fo my human ty

e Fnay, suh an pcl woud be uy ban At a stoke tuld deete the ey subet matte of the daoue I f n the eousoue I met a peson beonn to anothe eous tadton, we do eet ust t tak about the weathe o meey to dsuss some non-mtta dotna ponts, but to peak of he and my own utmate ones, about ou u tmate ontons, about how we see and undestandfe, death, God, Man, and o on If I ome to the enounte deod of anyeous ommtment, so open and fesh that I hae nothn, nothn of

my wn to ontbutebesdes the unbeaabe petenson of suh aI sha hae fustated any possbe reous daoue We shoude susn pesey what I hae baketed In ode not to hut' theer feow wth my ontons (suspous nton! ), I offend he by pe-en I an meet he wthut ay n a my ads on the tabe ow am to tak about he? Sha I examne he eous feens and opn efoe the hhe tbuna of my unommtted, unattahed, and opene? Isn 't the ey opposte the ase? Does ths not betay an a mosthloa attahment to my fa th', suh a fea of osn t that I dae notk , ut pefe nstead to presee t unde ok and key?

exe my res ntns fr elous aoe s lke

he res n er t enter resae ennter



8 H N TH LU NOUN

4 TA D A E N U E E L U S E N U N T E

It s not the puose of tese reflecon to elaborate an ateave To

enton the ollowng suggestons sufcesA relgous da oge ms r f all e a aec dilu wo

superort, peconceptons, hdde otves, r convctns eher sdeWhat s mo, f t s to be an authentc da logue t ust a lso preclude peconcevng ts as and rest. We caot enter a dalogue havngalrady postlated what wl l coe of t or havng resoved o whdrawshoul t enter areas we have a pror eclded. Dalogue s not p-

aly ean study, consultatn, eanaton, preacng, prlaaon,leang, and so on; f we nsst on dalogue we shuld respect and followts ules. Dalogue stes and obseres, bt a lso speak, crrecs, and scorrected; ams at utual undersandg.

con, relgous d alogue us be genney rliius no merely aechange o tnes or ntellectal opnons, and so runs the rsk ofofyng my eas, y ost personal horzons, the vey fraework of

y l fe. Relgous aloge s nt a salon entertanenhs aounts to sayng tat alogue us preed fr the depthsof y relgous atttde to tse sae dephs n my partner I otherwos I unerstan her, or ty t, both fo and wthn y fath, not byputtng asde. How could psbly compreend w ere reasonoethng ha vey ofte, whot ecessarly beg rraa, clamssoeow o be more tha sheer raoal?

Iagne we are dcussng he eann ad functn of sacrfceOnly f I beleve, one way or anoter, n tha act or evnt that akes sac-rfce reasonable shall I be able to understand n depth wa y partereally beleves, and vce vera f curse. Otherwse I ay preten I understand because I follow hs descpton and ow the effects of sacrfce, and so forth), but I sall ss the pont of hs belef an, n fact,wter I say so or not, st lkely regard h belef as pure agc. Inbref, he kee of he purely regous ac s phenoenogcally unde-ecable, at leas wt te hery f pemelgy accepte p o now a ayng that the pnmnn f relgon ds not eas he whole ofelgous relity so tat besde, nt opposed to, phenenolog of relgon thee s yet r for p losopy and theologyand dd for rel gon tself.

Te pecular dffcl n te phenoelg o relgn s hat helous psteua s dfferent fro and no educbe to the Huslan

na T steuma s tha core o lon tat s on o tgble



Ht N H LOUS NOUN 8

onl to a rligius enomenolog n oter words, te belief of teleer belongs essentiall to the religious enomenon ere is nonaked' or ure' be ief searate from te erson w belees is beng

the case, te noma of a reigiousl skepica penomenologst does notorresond to te iseuma of the beiever Te reigious penomenonears nl as isteuma and not as mere nma How to reac teisteuma is an urgent and tantaliz ing task for reigious enomenolog

We lack a Plosoy of Relgon We ae i losohies of religions,t s, ilosoies of articular relgious traditions, or we aands caus di fficul ty in te religous encounterte extraola ton of one

lgon's i osoy t oter relgious traditions for wc t was netertended nor suitablet a lmost gs witout saing tht te Piloso of Region antc

ate would not reduce all reigions to one omogenous ung On teontrar, it would allow te most ariegated belefs an religious tradi-ons to fourish in its field, urootng onl isoationsm d misnder-g (not to sa resentment n en to make room for a ealth and

trl luralsm We wil ae tue Pilosoy of Relgon not bypg eerting togeter, but b dscoering our religous root, whcows, fowers nd ges uit n the most muli fom wa Onl te wlls fall an rite gardens oen eir gates Such ilosoyults only from te mstcal adventre of seeng trut from wtin moren one reigius tradition nterrelgius diaogue is ndubedl areparation for is, a steing stone o tat ntrareligius dia logue wereng ft constanty demands from us a total renewa , or crstansa real , ersona, and eerrecurring mtania



6

The Category of rowthin Comparative Religion

A c SEx

; yap OUK \ iw<J

\!Fp \' < H I V .Whr n ag ns u ,

fr u

-Mk. JX :0 (Lk IX 50)'

TH E E C I ! l P R D U F ) B Y S M M W R T : ith prblm in omprti\ Rliin in\it m t rtt thmt

ca n o th min iu in th ncountr o rliin

Sftly uh, th Vulgat tlt bth M k Luke: "Qu i cni m dvrsu l'0, p > t, pbbl t t t tt t : (i mecu otr t) k Xl:23.

85



86 WH IN MPA ELIIN

Th hpter tre to veroe the teptton of eeene. I htry to rethn y pproh to the probe of the enounter of hrtinth th the reon o the or n preent t or orreton or een

tot epe. Ho n I pt orr ore thn hypothe n th eof open ogue jut no eerging on reigon?

U ttey y not to een or ttk either hrtnty or nyother re on, ut to unertn the probe. t preey eue I teerouy Chrt' rton tht he the y, the truth, n the fe thtI not reue hi n ne ony to htor hrtnty It beueI o tke erouy the yg of the Gt tht tion one th oo

ntenton rehe �, n the ee of the Buh tht he potthe y to ertion tht I ook or n pproh to the enounter o re -on tht ontn not ony eep repet or but n en ghtene onene n thee very trtonn eventuy beef in ther ege.

Bee equy onee th onteporry n, ony toooten ere y ertn regou ' inton hen it better or orher eobeg he nt to u, I nnot oner the eet o rei -

on eey p roe onee ith the pt or reevnt ony totrton reon t ek to the oern eur nviu e.

1 . T H N S U F F I N T T H O D O L OG C L R O H S

e n objeton to oe o y rtn tht I hve unertken toty e etho' inte of efenng hritinty, hoin theeoni hrter o pgn n utiizing' the too of hnui topro the hrtn gope, nvove yef th pgn' br te,rn to nterpret' potvey pn tet n ertn y n thueenin pgn' nte o unernng t. The reon or th ee to be y upton tht Chrt rey preent n h u. nhort, I nterpret' pn th hrtn onept', tht , nterpret t nte of utzin' t or hrtn pooget; or, n the or of benevoent hnu rit, I do jut the oppote y nterprettion ofChrt n t hnu nterpretton.

But y purpoe not hrtn or hnu pooget. I not on-erne th efenng one or the other regon, one or the other the.Th oe not en betit n beteen n tn nohere t ;rther trt fro the eitent i tton here I hppen to be . noting the poton of the eptienti n beyon oo n e

r ote the e tht i to be u tte. tht



GO IN MPAAI IIN 87

sttng o y psonal staton, wtht can at ths mnt toescb t th. I a not wtng on bha o on o noth lgosdton. I a spakng fo ysl and nvtng y contpoas to s

e dalog.ow, nd ths hs bn sots a cas o sndstandng,

ot spak any lngags at th sa t o dnd any ntssltanosly. Extnal ccstacs hav d to wt m otn chstanstyng to opn th p to oth lgos nttonsthan hds o bddhsts. , cotay to th ctcs vocd abov,ns ths a po' that I a stll on th chstan sd. Oths hav

tptd ths n th oppost way, nay that I blv chstans gt nd o that opnng to oths th hnds and bddhsts.gan, I a not dendng ysl bt sply tyg to ndstn.

It ss to that y dpst dvgnc o so o y ctcs st so ch thod as n ndstandng th ndatal chstat. ltatly I wld not accpt absoltzng chstnty n od tosd that ts tth has an xclsv cla that onopolzs slvton.

oth wods, I wold nt qat hstocal chstnty wth tans-stoca tth, no, o that att, hstocal hnds wth a hstcalessg. Isoa as t s a hstocl lgon, chstnty blongs to hstoy shld not tansgss th bndas o hstoy; nsoa as t convysstocl vals, hnds shold not b totally dntd wth a hs-tc lgon. I a wll awa, cos, that chstanty contans o st a hstocl ssag, tht th hstoy o salvatn pls th sal

on o hstoy, and that ths latt has an schatologcal val tanedng hstoy. I a convncd, slaly, that hnds s also astocal phnonn and a cltal asst n th hstoy o anknd.st o th sndstadgs n ths ld as o th ct that nlyt tn copasons a ad btwn htognos lnts Wge on lgos tadton o nsd and th oth o otsd. Anys o wthn, wth bl and psonal cotnt, nclds ate th conctnss (and so th ltatons) o that patcla lgon th vsl tth t bodes. A vw o otsd caot s ths nd dgs only by obctd vas. t lgon, by dntnt s, s what t cas to bs ot copltly obctabl, no s tbl to sbcvty.

o ths ason I do not ccpt th tlatonntrprtaton dla, I nd tht ths ochs do stc to th dalog aong l towd whh we e tody lld.

e eee e eoson o chst ystes z



88 W I COMPAATIVE EII

ndn o oth concpts nd mgs n th on hnd nd n nttatono th lgons o th wold by mns o chstn concpts on th othwold b mpotnt w ngd n th dns o ptcl doctn.

t o on who sncly stvs to fnd nd xpss th tth o onwho dos not dscd th hnd o chstn td ton s dmonc thdnc s not lvnt. ndd somon who hmbly dss to mk dcl nvstgton cnnot tk s hs sttn pont poston tht fndmntl ly nd nxobly bgs th ston. do not thnk th chstn o hnd hs to stt wth knd o ntnchd po tht mks nymtng nd dlo mpossbl om th otst.

m not consdn whth o not wht hst convyd s thsm ssg hndsm convys. m howv mkng ndmntlssmpton h tat lgosat dos not l n th l m o doctno vn ndvdl slconscosnss. ho t cnnd my wllb psnt vwh nd n vy lgon lthogh ts xplctton'my vd dgs o dscovy lzton vnglzton vlton hmntcs nd so on. hs mks t plsbl tht ths nd

mntllgos my hv d fnt nms ntpttons lvlso conscosnss nd th lk tht not lvnt bt tht my b xstntlly vlnt o th pson ndgong th conct pocss olzton.

n wod m pldn fo th dkataton o th. hkygmlk th mythhs ts plc wthn ny lon but thpoclmton o th mssg' shold not b dntfd wthot ql fc

tons wth th l ty lgons m to dsclos. wold pply ths n vyspcl wy to chstnty nd my lso sy my son f ths s convctn tht th lv n nd l tmtly th l hst s not th kgm ofth od bt th od hmsl. h nkd hst mns lso th dkgmtzd' hst.

wold sy th s pmodl thndc ct tht pps wth ctn fllnss n sus bt tht s lly mnstd nd t wok ls

wh. hs s th yty tht st c th bgnng f tm nd w llpp only t th nd of tm n ts cptl' fullnss. t s n my opnon dshtnng mcodoy' to monplz tht mysty nd mk t thpvt popty of hstns.

h mn dnc btw ntptton' nd tlzton' thnsms to l n ths

h tzaton of sy gk o hndu concpts to xpond chstndoctn ms tht know wll wht chstn bf s nd tht s



OWTH IN OMTIV ION 89

some thughtpattens om an etea suc to pound chstanoctne

he interretation o, say, h ndusm geek eon along chstan

lnes mpes that knw we what hndusm and geek elgn ae andtat ntepose some thought pattens comng an etena soucehstanty) ode to epan those vey e ons

Let us now analye these o methodgca appoaches to theencounte o egons, utilization and intrrtation. t s my cntentonat these two methods ae not vad methods a tu encounte elgons oeove, they seem to be ncompatbe wth at east a sgn

ant pat the chs tan att tude Futhe, sha cntend that ony the categoy o gowth does ustce t the ea e gus stuaton o ou tme

Utilization

me and agan t s sad that the pope chstan a tttude n the encounte eons s that demonstated by the chstan Fathes themseves: uti

in the eements pchstan thought to epund chst an doctnenoubtedly ths has been an pnon hed by chstans and by peope he e gns as we

To begn wth, hstoca evdence o the st geneaton o chstanslng al eady estn ements o thought meey t epess the ownstan deas as the man o ny pocedue s vey questonabe, and,though ths may smetmes have been the methd, t was neve the ce

ve no the pevang atttude n chstanty stoy shows that pesey whee the chstan message succeeded n tansmng a scety tas neve by such a utlaton', but, n the cntay, by ts beng assmedthe chstan wd s inaatd that patcua egn ande, the chstan act beng the eaven

Vey ten ndeed, we cannot say whethe the Fathes o the Chuchere u t ng', o ust the pposte, and n act much o te poemcs and

nson n the Patstc pod ae due pecsey t the cestence bthocesses: that o u t ng' and that bng ut ed We Pato's deasstaned o was chstan ty p atoned' ? Wee Astt's cncepts and the ke uted the chstan dctne o the Tnty, o dde hstan dea o the Tnty evove as t dd due to the ntea daec the ocepts tus ntoduced? To put t d eenty, s not a geat pat hat s today caled chstan doce o even chstan pecsey thest o su a syboss



90 OH N OPT GN

Chistian tine' di no come ot of nothin bt was the exession of cetain beliefs within a secfic thoghtpate, which, in thebegiin, was ether ewish' or en ile' ( his wor embracig moe han

one cltal fom), cerainly no chistian. No chrisian octine of theTinity no any Chisology existe befoe its exession n gentle o ewish cateories. he christian exeriencbelief or whateve one wishes ocall it, b assely no octinewas molde, fon exessionin wor, became tin by means of aleady existing thoghtattes.It col not be otherwise. he first chstans i no tlze' geek ohe thohcategories of the times in oer to convey wha ha not ye

fon exession. On the conray, only y means of these caeoiesewish an gentleol the chistian exeience be exesse annestoo at al. A coen oof for this is he significant fact tha othoox an heetical v iews in the Tinitarian an Chistological contovesiesof that age both se the teminlogy of their resective mi liex. Ths, osa th ii o thee hypi' (sbstances) meant one thing to Oigen an anoher to Ais, o o say three prp' (esons) meant one

thing to Hiolyts an anoher to Sabellis. They wee not tilizinggeek concets to exress one single chistian intition, b they ha aiffeen ndesanin of the chrisan fac, erhas becase they weecaie away by the vey conces hey sed. e cold almost say theywee tlize, u by those vey concets.

In fac, gk concets hanle (and ofen mishanle) the chistanevnt. Saint Joh, for insance, di not tl ize (an tansfom) the Philonic

concet of Logos to convey his message'; i was almost he othe wayaon he Logos ook flesh, wol saybeggin no to be misnersoodno only in the wom f May, bt also in the mis of he inellectal seclation on the Loos a that time. To se tterly new wosan exessions to say wha Christ was all abot wold have bn unntelligiblan imossible To ive exession to the chsan fai th not byin of willfl an calclae tilizaton b hoh a natal, cltal,an siital ress the only ossibity wasan always iso let itake fom, name, an fesh in ems of he conemoay clte Inscholasic terms The loicl analogy of he conces, necessary fo theirintelligiility osie heir nivocal ealm, imlies also an ontologicalanalogy. If the Johannine conce of Logos wee no somehow ana logosto he rechistian conce, if i did not str from n interetation of aconcet alreay existin, i col neither e intelligible no in an way nse' . A arael examle wol be tha of the Ba inteetg

the alea exstg conce of n a new an oiginal wa.



O N OMPTV LGON 9

Bt e may retrt tat te stat s dfferet tday: Tere arogmas; tere is a Crc. Tere s no a defnt crsta dtre aden a scalle cr sta thought But t s rther sa such tgt

a very ell prft frm ccepts ad eas brred frm ter cul-tures ad relgs Ti we may grat fr te sake f te argmet, bte sld empasize tat sc a methd f brrwg ill ever g veryp r lead s very far; t ll touch ly the srface a lead t a artial ad decely shall adatao There wll emerge fm t ethertess r symbsis r eve a seris cfrtat. It wll allma frei a exeral mere superstctre

Tat there s a elabate chrsta tgtsystem makes t alle mre urgent t vercme the ager f slat a sefsatsfacty reac ut t meet ter relgus tradts leaig frm tem,nd terpretg them i te lgt f e's w belefs T ma reassem relevat ere. T frst s the almost selfevdet fact that te esem cristia tat seems t be exhasted, I mgt almst say effete,he t tres t express te crsta message a meangl ay fr r

mes Oly by crssfertilzat a mtal fecudat may the presettate f affairs e vercme; ly by steppig ver preset cltral adhlspcal budaries ca crsta lfe agai becme creave adnamc. Obvsly ti appl es t the ther rels as el l: It s a y traffic Te ecuter f relgs tay s vtal fr te relg l fe or ctemprary tme; terse, tradtial relgns ll rematogeter bslete, irrelevat relcs f te past, ad at s rse, e l l

prted a impversed.The tme fr eay traffc te meet f clres ad rel gs at least tereically, ver, ad f tere are stll perful vestiges f at clialstc atttde, tey are dyig t by te very fact tat teyome cscus. eter mlge r cqest s tenable. The spliaim metalty s tday lnger pssble r ay ay stfableTo think tat e peple e clture, e relg as the gtr the r tat mattert dmiate all te rest belgs t a past per ild try Our ctemprary egree f cscusess ad ortday cscece, East a West, fds, by ad large sc a preten utterly uteable. Te meetg pit s eter my se r teon f my egbr, bt te crssras tsde the as ere e eetualy ece t put p a tetfr te tme beg.6

ally thee s a thrtcal pt t cnsder: If te use f a cceptfoi to a en u s to e mae abe t s to be at

ul onto other syste o thouht the an o exame



92 OWH I AAI IIN

t wll scceed becse t hs soehow ttned cetn hoogenetywth the host cl tul nd elgos wold so tht t y lve thee. thss the cse, t onts to ecognzng tht ts possble se depends on

cetn pevos hoogenety, on cetn pesence o the one enngwthn the othe ewok othewse t wod be copletely possbleto t lze the concept n qeston. n spte o the heteogenety between thgeek nd chstn concepton o the ogos o nstnce, the oe hdto oe cetn nty wth the new eng tht wold be enhncedonce t ws ssed. In othe wods, t lzton , even t s dtted s pope poced e, cn be tl only bsed on pevos eltedness

tht s the condton o ts se. Only hoogeneos tes cn be sed ny ntegton s to svve. The el poble, ths, les deependelsewhee.

b ntrprtatin

oe ctcs ntn tht t s qte wong n the enconte o elgons

(t lest o the chstn pot o vew) to ntepet the texts nd stte-ents o othe elgos tdtons n lght o the chstn tton. the th o the chstn wee totl ly oegn to sch td tons,

the chstn ct hd nothng to do w th the ndentl egos cto hn e ty n ts ltte concen, then obvosly to ntodce heenetcl pncple (the chstn one) copletely l en to those t-dtons wold be nwnted. Bt ths s not necessly chstn

poston.Be ths s t y, wold oe the ollowng condensed eks.Fst, one cold lso qeston hee the hstoc l cccy o the stte

ent tht thentc chstns neve ntepeted pechstn elgnsbt only t lzed the o the own keyg. I wonde then wht t wsnt l dd wth the ewsh Bble nt nteet t, nd the dstclly t tht. oeove, ost o the hch Fthes nd the hlstcsndobtedly dd ths vey thn vsvs nonchstn tkes ndgeek concepts tht s, they ntepeted the ccdng to wht theythoght to be the chstn lne o developent. n ths wy the tdtonldoctne o the ssus plnir ws developed the lle eg o pe-chstn des seen n the lght o hst. Ths de ndel es nothng lessthn the ncooton o the Old Testent nto chstn ty.

econd, the qeston becoes even clee we consde tht lt-tely we cnot se concept wthot t the se te nteet t n

etn wy. nt l, o nstnce, hd l ed stc sc



WH N P IION

opt o sm (body) without itptig it i hi w way thi wouldhav amoutd to aptig fuly it ti oti ootatio Thok o polihig o mphaizig o v omtim twitig whih

thologia o vy ag hav alway d: What i thi if t impyntptig o I would ay itptig aady itig opt?

Thid th ma obtio to a hitia itptati th ligio th wold m to t o a dubl aumpti: o th ida that all thatdo ot blg "ofiiay ad "viiby t hitoial hitiaity toth Chuh i i ad atai (a taplati th ayig that vythg ot bo o God i i) ad o th a that uh a itptatio

ould ma ogizig that th Spiit Gd ha alo b at wok ith ligiou taditio ad that v Chit wh i bo Abaham

omhow pt ad tiv i th th ligi (d w ha om pomig mial i you am wh do ot blog t ougroup "Th ok idd wa Chit )

I poal ly aot ubib to ay pii that mopiz Gdogo Chit ad v u ad t th ul o how th kigdom

God mut wok I diag om a puly huma tadpoit a wll arom itii thologial ad hitia pit viw Th waot v amog th Apot but Chit wa t a zalot

Fially th mai th obtio om th oth id that i omt ollow o oth ligiou taditio A thy goig to b atiidith a hitia itptati?

O may aw it o al that th ligi a goig to b ati-

d v l by th oth mthd whih imply u thi w tl trah omthig appatly otay to thi tadi tio ad bli Ytth o o th agumt la ly do ot om om thi qua t

Th ao udlyig ita t a hitia itptatiem to b that with w pti Chit ha b oidd thoopoly o hitia a i Chit w d usum dphini, olly o thnit o othodo bliv So wh mtio v th am fhrit oth l igio udtad i t i a polmial o at lat oig way

Now it i la that ay gui hitia' itptato mut bld ad tu ad o thi vy ao it mut ao b aptab to thho a big tptd a bai mthodolgial l o ay tptan. i ma that o itptatio o ay ligio i valid i th ol o that ligio do ot rogz it a uh ut th ma a l by am tok that obody a popo a hitia omthg that hin do ot rogiz a uh. th oth had th hito o ligiou

don ot od ad t ho that ta ida o o



94 H I CMPAAIV LIIN

eoced as eretca at a i oe were accepte later o poiof fact the eoltio, as a o to say, te rowtf ay reio as bee broht abot ay by fore' ieas icorporate t

the boy of beiefs.Frter, tere i sti ater, o abilet, re for t

cristia terptati' r ay iepetati f o rii y tfor tat atter may pot t te p a te cra

P. te cistia terprtatio f, ay k i l i e, as areay bee sai, it as t e li for t tradii Ti i say tat sc a iteretato will ae to ae reace a dept werthe oe taitio oes ot f it eformed a te oter oe fids iacceptabe. Obiosly te ew itrpretatio, becase f its icrpatito cristiai ty, may fd som d ai t i d ists ay t accep, pried t y ci ati itpretato as a eitiate oe, ti tads i te wy w tep

Ct Reios are oraic woes ad eac particr teet ak

sese witi te etire boy of octrie Now to tasplat oe particaoto ito aoter boy is ot oly a elicate operatio, bt it alsreqres a omoeeos boy to receie it Oterise wat we ae ois to et stmate by the "forei teet, bt i fact w a ot crossethe boaries of oe taditio. Tis is particary isi wit te rywors we se ors are meaif witi a cte a ere tastio ay ot do ter terms, o eeryti i scpti a eos iterpretatio

Here we mst coess that a ea dal f fdaeta wrk as sti to be o. I wo ke ow to state tetatiely t directo i wic o be iclie to look for frter researc

H OS O H S N D H OS O H Y OF R O N

Oe fact so be ceary ad sicerey ackoweed osidei teorapica a istorical cdiates of or times, we do ot ae Piosopy of Reiio worty of te ae at is teed lsphy elg is saly a partica pilosopy of a particla reiioexpresse i ore or ess ae or iersa ters a te appieamost a priori to a oter reliio' f te wr Udobtey akica be cosiere a it, ad fr te refeco of a patclar rop

oe may oeties raw cocsis tat are a i or te etire hma



WTH IN OMPATI II 95

c, but thi appoximat mthod i ditinctly inuicint a a wokingnd cti Philoophy o Rigion o ou tim En i in th pat ucheot w mad, th woldiw that pomptd uch attmpt ha bn

pdd today whn th whol atho good o il l bgin to om gogaphical and hitoical unit o th fit tim in human xitnc.

Th act that taditional ligion a mainly ointd to th pat, otanc, and that th ligiou itaity o mnkind ha poducd nwo o ligioun mginal to, i not in conlict with, taditional lion i pat o th am poblm namly, w do not h a Philoophy oeligion. doogi and oth cula om that claim a total hold on th

man pon, and thby th ight to dict hi li, a nubl inou tim. ophological ly, in act, thy a liion, but w would o callel bcau th y nam ha alln into widpd d iput.

Ou main point ollow. may aily ag tht on canot nvion vn th poibil ity o a Philoophy o Rligion withot th ntnlpinc pculia to liion. n t o claical chitin cholam, thology i a s and aith i quid o a al and cati

eologianand h th philoophica and th thologcal actiityould not b atificia lly d.

Now, in pit o th claim of y ligion to touch th vy co oe human bing, th xpinc o igion' do not xit. t i gin ligiou xpinc within on paticula contxt, o w may alont that th i a pculia intal xpinc o with patculgon. Rigion in gnal do not xit

Thi would utiy philoophy o igion, but not Philoophy oeigion. Ei th thn w ag it i poib intnally and a uthnticaly topinc mo than on liion o w nounc ov a Philoophy ogion alid o th dint wold igion; o l, a i gnally the today, Phi loophy o Rligion i mly placd by phnomnologyof egionand n thn th poblm i not old, a w h in ollowng chapt.

in no way bli ttl phnomnoloy o ligion, which ha ndh mit in cnt tim, but to conid it a ubtitut o Philoophyof eigion woud b a iou mitak qu.

not aintaining h that no Philoophy o Rligion i poiblhou th pciic thologica' s in th choatic n. hate c oncp tion o philoophy o thology if w p) w may ha,oy phoophy or heoogy o lion that tak into accont th ct,egoe n non o pcr regon be n ene o

ne he phenomen o egon B o h we m ow uch



96 O N OPRTV REG

dt not ly by hsy but thouh nun ffot to undstnEn th stctst phlosophcl posts s no cption to ths f sths ltt will tll us Phlosophy of Rlgon s only th scintifc nlyss

of lgous lngu on ust nthlss kow th ptcul lngug whch ogna td fo ssuptons th di ffnt phps thnth lng of th posst ph losoph hslf. n bf t is not only qston of pop tnslton w nd coon sybolcs not only tchck th tnslton nd stblsh twoway counicton but lsn to k th tnslton n o t sy " tb' ans Tisch' nnoth con t of fnc (y fin y ys nd so on) tht s

bl to tnsf (tnslt) th nngPhlosophy of lgon s only d possbl by pi phlosophy

of lgons. Only ft ths whch s thn ust dgst of phlosophs o gons wll w b on th wy to Phlosophy of Rlgon cpbl of flf ll ng th tsk tht flls t such dscpl tody T lbot aPhlosophy of Rlgon w n to tk l iins sously n futh tpnc th fo wth to bl n on way o noth n wht

ths gons sy Oths w in lotng on th sufc To knowwht lgon sys w st undstnd wht t sys but fo ths wst sohow bl n wht t sys Rlgons nt puly obctfbl dt thy lso nd ssntlly psonl subct As w hsid th pticul blf of th bli blongs ssntlly to gonthout tht blif no phosophy of lgons is pssibl ly tdscb th tnts o pctics th fllws of ptcul ligion cl

to cknowldg s not yt phlosophy of ligons uch lss Phlosophof lgon. Ndlss to sy ths is only ncssy pcndon o qunt nsuffcint by tslf f cit icl Phlosophy of Rlgion.

Ths ss to b o chlln n ou ts lckng n uthntcPhilosophy f Rliin w shll b bl to undstn nith th dffnt wold lgions no th popl n cultus of ths th fo lions th soul of cultu and on of th ost potnt fctos n shpnth hun chct indidully nd collctly ndoubtdly thtpolton of ptcl ph losophy into flds byond th scop of itsognl pplictin is no long usti fbl

Yt n fct ths still hppns in ny phlosophcl thologc nlgous quts hstan t s phps th lgon tht hs bn ostconcd w th th pbl nd yt not only dos t not possss ny Philosoph of ligin but t contnus to tpolt ll nws hno stnc int Pul spks bout th gnls o th doltos h hs

n nd the popl of oth o As o o thos wo e condes



W I OMIV IIN

o what asn t waant th nam. app th wntihotom outsi its sph an a nti' th hinus and uddhists(nd n, o that matt, muslims!) is an unwaantd tapolation, to

sy th last. iia sholaship tda dos nt insist that th ntipnt was un wat n Noah's tim in utt daknss at th Cui-xion o Cist. It has st oaphia ounais t ths statmnts,but it still has nt sufiintl amind th anthopia, mtaphsi, and iious ounais o th O an Nw stamnts.

Is suh an ntpis, a Phiosophy of Rliion pssi? I i itnnot aimd a pioi that it is impossil, athuh it ma main

onl an idal . Philosoph an nmpass mo than on liion auon an ha an authnti intnal liious pin in mo than onreliious tadi tion without tain an thm, and ous withutonfusin nuin pin with atifiia pimnt. On anntexpimnt with iins as i thy w ats o plants, but on anei n tm as authnti paths an t to undstan an ntuallo ntat mo than on liious tai tion. At al l, most o mankin '

get iious niuss did not at o oun nw foms o liousnss out f nthin; at th usd mo than on liouseam, molin thm with ti wn pphti its. ut on nd nt ba popht o a oun of a iion to ati in this nw il ofseh; th phi osoph o liion nds, how, to a li ando b suiintl huml an ad to uno with his aith nt anexpimnt ut an pin.

I ha sai that a philosoph of iin is not impossi ut shud ad immiat on ondition. his onition links us aainth th taitional phisopial o tholoial atiit in ontaistin-o to th indi iual isti haat f wst monity. his onditin n ol palan, th sholasti (in sns o shool), pat, o -sal hat th phiosophial ntps. In psnta tms wy pf to spak of th da lia haat o Phiosoph o Rin.

A nun hi lsph o Rliion in ou tims, if it is t maintain thclam to spak bout th liious i mnsion o Man, has to ital aae that nth a sin niiua no any sinl lious taitinas ss to t unisa an o th human pin. It must thnull toth th findins, pins, and data min fom th fouectos o th ath: It has to ia loial and, ik a nt, nompass theet eos expeeces of humanit.

he ma thg ao sch a etese s ot the val's

chologc caac o exeece sceel moe tha oe egos



98 OWH IN PAIV EII

taiti, t t at tat t it ti i ata gss, a tttiv rii ii i , i t ii aialy a fat, watvr w ay ar t a it Sly r

taiti tay ta t tir a i tt tla r i ti ad ia a i tratria a ltr ari

Ha tr i ttialy Ti w t pii i t a pri tat taiy ip i vri t ta ari a parti r rli, wi tt it tya

T T A S S U R O W T

Earlie w ai tat itr t se ri taiti t i at r t iterettio rii i t it at i aqatr apprpriate t t plpia ta a t ii tme. I mt tat t aty a t ay t ai i t

relg ter a i t frtr pt f rii (ad igs) rowth gy pilpy, a lii v r, ar tipy attr aai itrt, i ii aiy i rtt th pat O t tary, t ftr, p, tly, t ma if, a t wrl a ata lii ti Rli qay ili twar t t, f tat ktsis t rhriti atiti witi, tt i, tt attit ta ptti,

f tatly a twad r traa r p tl f f rii a i t l f a p, wr t i rwt t ieay t tp i taat a at

It w wr a tial t rtit t t-a ta t jt iitti t r Oiy it i a iy adt ttart twa t terr ionit f a aly a i ii i a p y ivri w pt . " Ga i, watar y i r jt azi at t i?

Atr t ad ay pai itai, ritiatlgy a apt a at wt i tai tia i i t vpt da i t a tt i pit, t itw ay i i itprt r a i piat thi aay tr ii i tti, r tal y t wat wa a ray t i f ' h i,er, t a vpt ii i. w

t h e a imiatl i t et rt, rel



OWTH IN MPTV IIN 99

nscusnss s smthing mor than tnal dvlopmt of awg rgan tha at a crta mnt dscvrs smhng of whch ts nt previusy aware ls, aus rlgus cnscusnss s an

nta par of rg itslf, th dvlopmnt of ths consciousnssans th dvlopmnt f rlgn tslf Scond, it amount to mor thanst a dvlpmt n prsnal cnsciousss; at th vry las humannsunss s st vlutn. What dvops, in fact, s th t cos-s, a craon, raty Th whl univs pands a wod, thr seal growth i Man, th World, ad, would als add, n od, at lastsmuch as nthr mmuta ty nr chag a catgrs f th dvn

e v ty is stant nwess, ur act as th schlscs said So hr s nt only a devlpmt of dogma; thr s also a ral

evlopmnt of cosciousnss. W may may nothav a systm ofught suficintly labratd to prss ths fact adquaty, but it s ng t nur th mitan f th human mnd stugglng t fdpr prsson and anthr thg to dsmss an nutn aus t is th thos f rh, st a coced and t yt a concet

r all, what s brn into lif hr n arth arady complt? Onlythg alrady dad, sill s is oftn rmarkd, y dad lan-gs d not tlrat mistaks (nody lft t accpt thm), but a lv gguag has ampl plac fo tody's staks, which may bcommrrw's rul Th physical thy of an pandng uvrs may fu-h a fa imag f what hapns n th ogical ral as wll

Wthut alwg for such grwth, no rligious mauriy is pssl

hr growth ds not man only lna dvlopmnt n st of vrystan thlgcl cntrivanc, th wsh pont of vw s quit rghten t udg nt nly Paul ut Chr to as ral nnvats ivn thssctiv, th mmrs of th Sanhdrn w nt s wrng innming sus Thy raly udstood what t was all aout notry vluton, reform, mprvmt, but a al mutatin, a w, anth shr, mr akn t rvoluon than t vlutn t isst a platid t say that f sus wr t cm t arth nw, thrh wuld put hm to dath ntrprt this not t man that thrh has btrayd th mssag of sus (ths is not my pont now) but Cst wuld trduc anth rvlutn, anthr sp, a nw w n h wud not aw to purd nt ld skins Ths cnstantwh shuld b a fudamntal lmnt f sacamntal thlgy, spy f th lirgical uharist

rowh s er e st rtnnt catgy t rss this sa-

on, h n e eveet r excaon. n w



1 H I TIV I

th is cntnuty a w as nvlty, dvlpmnt as wll as a al assim-ia tin f smthng that was utsid and is nw ncrpatd, mad ndy n grwth, th is fdm Phaps nwh s s human f-

dm m vs and mr magnificnt than n th cnsciusnss f thrs psn wh dicvs hat h sh s th ccat, th shapand ildr nt nly f hs h wn lif ut as f th lif f th cs-m: Man s th atist f th mystical dy, th f agnt wh may lthi mslf and th wld n way anth, wh may lad histy n n anthr di ctn Nthng is mr fascnating than th liius is-tnc sn and livd as such a dynamism

I pa: Grwth mans cntnuity and dvlpmnt, ut it alspis transfrmatin and vlun Gwth ds nt cud mutatin n th cntay, th a mmnts vn n th ilcal am whnny a al mutatn can accun f fuh i f W knw ughly th lawf grwth f a pant f a ch ld's dy w d nt kw, and in a wayw cat w, th ways grwth may pssiy gw futhr Th futus nt jus a rptitn f th past ( hp n sut f th landng n th

n wi t rat us frm prvncial hizns and fshtndws) Hw hndusm nds t gw r hw chistanity r mdhmanism has t rw w may nt yt knw Th ppht's functn isnt prcisy t w n advanc ut t pnt ut h drctn and t gahad, t ascnd th add f m, spac, and th spit Th a faspphs, dd, ut f th sam an that thr is fals siv and nt,s fa, fas arh wat w ny falsfy things wrth falsifyn

Gwth ds nt clud upt and intal tna vlutinW nw what th wth f an adscnt mans ny nc th vutins cmpt. W d nt nw wh w a ging Yt n this cmmnignranc gnuny rgus pp prnc ra fwshp and fra-trnal cmmunn

Gwth ds nt dny a prcss f dath and surctin qut thcntary f gwth is t gnun and nt mrly a canc, t mps anativ as w as a psitv masm, dath as wll as a nw li f Thatw must cnsanty k th ds that crp n fm a sd, ths w aprpard t accpt w as kw that th pphts' t i t crushdtwn th tmpl and th paac t sm, at last t m, an mprcaltuth that etno is th fist cndi tin fr sund gwth and ral i f

ut what aut islm, hnduis, chistiany? am tmptd t givth answ sus av t a smla qutin put y Pt: "f it shuld my wi that h wai unti cm, what is that t yu? Yu fw m

In cnmpra scn wh vt s s sn



GOH N OPT LGON 101

n m, in which vry vu is cntst n th o almttta, th u thnticl ly rigius prsn cannt shut hims , cls hiers n ys, an simpy gz twar hvn r vr t pt; h

t igne is ew un eings n ct s i eigin hs ssui e s n mre t e, nhing t chng must hw him- int the se n egin t wk, even i his t t n his hatis Wh w t ti th win , t chk humb an psn us, t qunch h skin wick?

4 B B L A A L N T E

sis th mre thn ne hune k rviws scater mng p-ize us n the iscussin hat tk plac (ve pi v-e yers) in the Bmy Weeky Th Exer (m 1 9 nwr), c

D Retz, "Rymn Pnikkrs Thegy Riin, Rlon Scty (Bngr, pmr 19) , pp 254; DC uer, " ynnikks Dig et t Hinse, Grfors Tologsch Ty

hrt (ugust 199), pp 9 n F ri, "Levngizzazinel cu ur e e e e igine ne sprienz ngi sritti i R Pnikk,stoz (N 44, 192)

Regring speciic pts, c the uth nswr t.A. Cuttt, "Vegisigung Technik un msttung in Chi-

us, Kro (Szug, 1 199), pp 1 0; P Hcke, "i, Gt, Psnn Gn in inuismus, K (Salzurg, 4190), pp 225; n .

uph, "Di Pmatik Riginswisnsch s kmischrch, s (Sazurg, 1 1 9), pp 222 ( wic y un rs [Szurg, 1 190], p 4 t seq; [ 2 9 ], pp 1 1 214; an 9] , pp espectivey)

s h ngtiv ci icism thes pgs hve ti t m withuteics, c h a ticviw y P cker h uth Kultytru u 1 Crttu in Tholosch R nr (19), pp

, n s ckr s srt essy " ntrretin un nutzun ,eine Beirge in Ztcrt fr Mssosschft Rloscft 1 ui 9), pp 29



12 Gw CAAT LGN

N T E S

1 f n XV:6

f B X, 4 f ayutta-nya V, 414 o :1 f 1 or : Eh :1.

6 f X:. f o XV:8 o X: n V:8

1 L X:4 X:81 1 1 or X:41 : 11 1 L V:814 n XX: XV:8 q6 X: d XL:



7Eumeial Eumeim

A Y R O O R C Y C O R us ith cumcl oblms W can no lon o tholo in is

on nl th ou 'o ru Ecumm to b in crisis Ph it h lot t nvlt but it coul l b tht itqu a mo ctholic cti Th humn ricmnt ta

q n xtion n trnsrmtin th m o t o"mnim Fo o ro th tm cumcal cum o scb th nun an nc ncout o liion o cti n tnc c hitian cumnim

Ci cumim t to ach a un it mo chitin i thout v t o not h to b contt tt t l i i o nt mt n lo mmnt to vou ht

3



104 EMENI EMENI

confssions, and bcaus f h rcogniin of his ranscndncimmannc, agrmnt dos o ail uniformiy of opinions; i mansharmony of nlighnd hars

Ecumnical cumnism ampts to nd his nw opnnss o hntir human family Th goal is a btr undrsanding, corrciv criicism, and vntually mutual fcundaion ang h rligious raditionof h world, wihou diluin hir rspciv hrags r prudgingthir possib harmony or vnual irrducibl i ffrncs Th ask is sillahad of us, but alrady som fruis can b sn ripnng

Ecumnical cumnism has a twofold maning, bh chrisian and

cumnical

a Chrisian cumnism, if i is rally o b cumnical, cano bruc to sttling christian family fuds, a i wr, or haling oldwounds has a so to tak into account th ntir world s ituain and ryo find th plac of h rligions of h world in th chrisian conomy ofsalvation', without any a priori subordinaion of ohr rliins to hchristian sfunerstanding This can don wihou waring downhis attr christian sns of intity No tru slfundrsanding prcluds anothr, vn objctvl conradictory, slfundrsanding, for Manis no ony an obct of trpration Evn h positio of hos christianwho mak an Absolttsnsrc for thmslvs dos no cnrad ic hfact tha ohr blivrs susain a similar claim o absolunss You' cannot bliv at h sam tim in boh claims, bu you' and w' can blivin th rspciv claims withu contradictionunlss blif ar oallyobcifiabl proposiions having noh in o d wi h h blivr n hicas th quarrl would b purly phiosophicl W would no lngr bdaling with blifs

A byproduc of this cumnical atid is ha i a ffords th bst sing for th righ prspctiv, vn n mrly christian conrovrsisCaholics and prosants would mor asily discovr thir diffrn conts and undrsand ach ohr mor fully, for isanc, whn dalinwith th naur of th sacramns if thy rid o undrsand also thnaur of h hindu ssr insad of arguing nly from hir rspctivradiional sandpoints Th rasn is no sragical I is basicallymhodological Whn sn g ins a widr ad common horizon, divrgnces and common prspcivs appar In ordr to undrstand thprobm' that ogthr w ar tryng o intiga, w nd to udr-stan our various standpois u for his w hav o sita th stand



CCL CI 105

point within a lag akgod whih i th o offd y th onttof th oth lig ion

mnial nim wold th way fo th ligion of thwold to nt into a mltivoid dialog I wold all it dhmmvy o haonization (onvgn oming togth) of all dhmo ligion that i of all tadition dalig with han ltimay I patthat smvy do not hav to man amn t it onvy th hopthat today ' aophony may onvtd into a ymphony tomoow

Chitian hold not hn patiipating in thi mnial ondtal Thy hav n pion in odn mnim a thy hav alodtiguihd thmlv in intolan and livim oth th poiv and th ngativ pin a an invalal ontition mial mnim pnt th ommon ah fo tuth in a gnindia logial (not t dialtial ) a ttid in whih ligio tadi tion opnnot only to on anoth t alo to any oth poil dimnion of immann and /o tanndn

h ai pmi of nial mnim i that no on individalor olltivity ha unival awan Awan dawn with th diovy of th oth: o oth o awan hth th oth noun-trd i th phyial nvionmnt (in) th taphyial alrligion) o oth popl and thi wok (haniti) hman awa-n an only ti llon unl and ntil it gi to aimi la t thi fndantal polaity Yt w hav a tndny to otut fo olv anaingly ninhaital old ok ito oat zon twn "and "thm h vy wod cu hold dmd fom it thnonti onnotation

hi itho mntal ity m to at th oot of th nt hamalai and ovioly ligion whih dal with ltimat polm apially nitiv to th kind of livi that ondmn th oth hold ditnguih h twn lativim' whih i agnoti andtnal and lativity' whih i aliti and tak into aont thatth itlf i lational On th itntial lvl it i th qtion of howopl and popl a to lat ontutivly to on anoth It i thmot ping and oftn th mot tdioly avoidd hman tion ofur day I t hold ot nay to vok th pt of wold famind nula wapon to mak thi point la I t i oviou that ndt draw upon th trngth of all th tadition of hmankind i od tourmount thi impa



06 UN UNIS

ve en renerng eens ry een e -g ns s rve sf

Hns are nnheved nnfn and n hs snse nfengs y re he rss f ng sing whh hey re tye s ress s nstv an ths h da is n rng nen nver e nsns n rav ars Ths heen sk s nfne s nvr fnsh an never sh e n-e fr s nive r f h hman grmg The ge fe ne seer n ne f ' s hrsan i s n sg- ne H s n nee vi re T f ens an ens n y ere ese e ns' s wh h mens ' ner-ng e er s n psse w hut vs n a mas nyg e er ver fr nsne) n n n sef Tr eu-es s neve nsn Ths s as why nn -en n reneve as r hdn genda t s ntge e re e re nvn f ur pnns h r w reee y e ysery vers s

egns e ys eng ee er fieneer g nerree r hever e y is envsge evenne jse erin niJa Rg f Gd an s frth re-n se f rs nr rns (rhrs s srey srn ry) h n lis a t h eran r en nes en

N regn egy ur r rad n an rasna cm exs e nvers rnge f han ren r n h tta n-en f e Sre Ts plralism s sn frm e ere xis-ene plraliy f rves ees y e rn nn regs erv hs rees he aem t minn yny ser erseve r sely rv ann Prsms n r seregy r a sursyse es n s

y nfne her ersevs r ls se r rrrey ys rese fr th hr ha ahnias n's wnregs eren Evi l n rrr ar n dd u ar red f hsng f seness y r nz.

4. n enerses f s sr eer e reins e-ge nss ess r ik ar ngg n hs sgge rn nes een f hy nrsn hs nn fereny e

ee erng sers as ere n r nn



CUN L U NS 10

srhman W may and vn mst ndavr t t t arssd dn t Ths, nntr and dag twn ths ways em mrav Hr n shd ary dstngsh th my

a ta, whh a rytmssnary wi t wr may st rng, rm th try daga ag, n whh ah artr rmainsn t th ssi li ty ng nvrtd y th thr

. n th mdrn wrd th sar has m sard Rntlyand lgia and nvrnnta snstvty n many ms, angh gs n r a, jsti, d, hath, and n, attsts ths ansiin d ns an svy n ngr gs th nvrs t its rsnsi atnrs r stwas s a asigs rn Hman rgsnss ant hnrard dissite ts rm this arthth r is any mnsm, th hat hman amynd vry rt tward savatin nw as r a gnn ntratin wth th ntr vs Ggy s as thgy, r ny d rssn, thhyss als ngs t hysis Ema ensm has nthr a ls agnda n a sd mmsh ny way has a ght t a sat a t th ndtal th ece

Ea menism as s an n sat th adst w may all ttataan Thr ds t mat th wh sns nt warant thi lsn Th mna atti td s ay t xmn agan nd in th s th nntr, athgh t ant agrat anydy shld ditat sh rus Smtims dilg may nt

ss, t t shld nvr lsd a riri On has vn t rknth th ssity that th ttataan vw may ght, vn at an stag th diag n annt agr wth it Rntatvs e hrsan taditn shd ar th rdn and sha th rn a ttaitarian attitd, whih has tn n thrsyg andrs tins ntw thstandng Emnism ds nt ld th sm th rtrs havg a hddn agnda t w dnn it;

svrd, brng it t light; and rsnd arding t th nw data t nvr s mmatn

Jst all th rvs nntrs and ashs gs, then mna da g am rsng ds nt ta a n a va T tt ssns sads, hly wars, nasms, mi i a ts shd wa s aganst sg egn e ns n s e

e c, t ese



10 ECUECA ECUE

but t taks plac wthn a contt of poltcoconoc powr raton-shps that canot b abstractd from h d logu Rlgon s not an ndpndnt varabl, though not smply rducbl to othr factors

Ecumnsm s nvr totally nutral, and t has to tak nto account thsntrnsc l mtaton W do not dscuss dsncaatd doctrns W ar allstuatd n t and spac and n a world of socopolcoconomc fac-tors that condton not only our vw and prssons but also our vryrlatonshp wth on anothr W should no gnor hos factors, putnth nto brackts as f thy wr rrlvan, but brng th to our con-scousnss s uch as possblwth th ad of th othr's sotms

p tls and n, accrdng to us, unust crtcs Ecuns s not unqual fd rnsm t dos not prvnt strug-

g and d sagrnt but provds a platform for t, sofar as t succdsn stablshng a daogu Ecumnsm wll sots hav to wat wthth hop that what appars mpossbl at a crta ont ay bcopausbl at anothr Th hstory of rlgou ncountrs offrs us manysuch ampls ut t wl rfran from organzng a crusad aganst ath

sts or socalld unblvrs', for ampl Yt daogu dos not cludcontrovrsy ncoutr dos not man agrmnt Ecunsm dos notam drctly at unty but at undrstandng dos not dram of unfor- but th closst possbl harmony Th powr of vl s not dsr-gardd, but th vry ways to ovrcom t form part of th cuncalndeavor

9 No cumncal dalogu can b monolngual To assu tha nand through a sgl huan languag w can undrstand th unvrsalhuman prnc s prhaps th last, vn f unconscous, rnant ofntllctual mprals, and to trust n translatons s phlosophcalnavt Tru cuncal cumnsm a twoway traffc daloguhas to tak plac n th languags of at last two of th tradtonsnonly as mr ans of communcaton but, mor mportant, as rprsnt-ng two basc human a ttds Othrws, th da logu has alrady taknplac n th mnd and hart of th translator Ths nal rqurmnt ofbl nguals s ssntal to any cumncal ntrpr W canot undr-stand f w do not brg th cas to our own catgors, but thn warady th cas accordng to our falar pas Ths s quallyvald for our partr t not uffcnt, ay, to forulat hndu tnts andfnd thr chrstan quvalnts, vn f th two parts would tll ds-agr On has qualy to attmp o brng th chrsta tts to hndu

quvants n othr words, s not only that w shud sv for hdu



ECUENC EUEN 109

answs to chstan qustons; w should qually ty to gv chstanansws to hndu qustons t s a multvocd da gu. ot only a thmany a nsws accptd, ut a so th many qustons a nttand.

1 0 ny mpuls towad cumnsm can vial only if it cog-nzs an unundstandal gound f undstandng. Ths unund-sandal pont, t tanscndnt o mmannt, s al that pvnts usom ng closdn nsd ou own slfundstandng. W w notmutual ly to accpt such a ysteri that oth supasss and sustans ouundstandng, thn, ovously, f am ght, you a wong, and w havno hgh contog undstandng of ou spctv postons Thsdos not clud, as alady sad, th fanatc and totataan pat asong as th pat accpts a mnmum ass fo communcatonathough w th ths pop aon no cumnsm would possl. Ecu-nsm has th pow o ts pcaousnss. t s asd on pay

Smply statd, cumncal cumnsm mpls th dscovy of aasc and ndung task of lgon to contut to th fng of a fu

umanss o human t ths pont, phaps, w should hakn to thst wods of t Buddha "Wok out you salvaton wt d lgnc andonct thm wth what h had sad fo " lamps unto on anoth



8Intrareligious Dialogue

according to Ramon Llull

T ( )

A N E

L / f f L taes plc in land hich jes, christin and muslims each conrd thir on Ramon lull ps to us th concrd ndd

n th thr mt important strn prs I had listnd to histr ould ha bn drnt. But prhp cn still ted td a . .

* * * * *

in to on id th porul thtic rc o th utiuln ridin on hr hndom plr n d th mbolim th iv th 2 1 7 or hll rstrict ml t commntin on hihi nd cumnl iion o ull o ns r our on ti m

I oud li first o mntin hi boldnss in p in p ri not rr t i m n n d n r



1 12 O LLULL

ut a lso on th w and th saracn. Thy may not hav th truth, ut lu lhas not a momnt' doubt that thy hav goodnss, and th Mal lorcanphlosophr constantly rpats that you canot hav on wthout th

othr. On of hs asc a rgumnts n fact conssts th ontologcal corrlaton twn "rght nd gratnss, "wsdom and lov, "lov and prfcton . Ths s not, thrfor, a fght twn nms. Th da s not toat an opponnt but to convc a companon. Each of thm grts thothr "n hs langug and accordng to hs customs. Ths s mor thatolranc. Ramon s tllng us that all rlgons ar good bcaus thy produc good mn and ws. Th tm is th nd of th thrtnth cntury,

aftr two cnturs of crusads! And lull s daring nough not tocondmn anyonewhat's mor, not to mak anyon wn ! Th pagan con-vrts to God ut puts off hs ntry nto on of th thr grat rlgonsWhat mattrs s to com out of onslf ( lov) and worshp Godthat ,to ntr nto th Mystry and tak part.

ond th ook shows that dsagrmnt among mn s a ladngvl that must radcatd, and this i th frst task for rligon. This lack

of rothrhood s a rlgous crm and not ust a poltca l fact. Ramon iwll awar that th offcal rgons hav for too long gnord harmonytwn mn, whn not n fact thmslvs promotng rlgous wars andfght.

Ths s th grat scandal of nsttutonalzd rlgon! Th pagan'"wos and tormnts cho thos of Ramon "n dspar and lamntnwas Ramon undr a fn tr and h sng hs dspair to as hs pan.Thus gns hs volumnous A d

W must sk rlgous harmony mong popl not through crusadand nqustons, ut through mutual rspct and ont rsarch and, spcally, through dalogu. lull convys hs convcton that mn ar su-ctd to a powr that s hghr than all of us, whch n hs wrtng s notth monothstc God ut ady ntllgnc th powr to ntslg thnatur of ral ty.

Td th ruls of th gam lad down y lul l for a alogu twn

culturs ar prophtcally val d for our prsnt momnt.

1 . Dbat must nvr mr intllctual curosty and crtanly notacadmc comptton ut must ars from an istnt l yaing; t mustsprng from th prnc of human hardshp, from sng th dsastrousrsults of dsunon, and from a ralza ton of ts trayal of hstory and ofth vry ssnc of rlgon. Ths s not a luury! Th tars, lamnts,

prayrs, and prostratons of our tt ar not ust trary fourshs.



AO 113

2 Th di alogu ha t tak plac on nuta gound, utid th cty,in a conduciv tting and a plaant aoph: a nc ochad with itwholom, wtmlling fuit Abov al l, it mut not b caid out in

a itation of inquality, with on id ownig all th dolla and all thplitical pow, dominatng th ituation o impoing it anguag Rli-giou dia logu i not poib wh om id wl hod and oth wakbafoot Gogaphical ity i a ymbo of hitoical quaimity Mani a gological a wll a a hitoical bng

3. Th convation mut t only kp to a civi l vin ; it mut alo bdi ctd by an impatal but not indiffnt thid paty Th pagan wi l bth abit, and th oth wil ot intupt ach oth but will pak inigoou choological od and will apologiz to on oth bfo andaftwad Th act of contition mut b th " itoit fo any intlioudiaogu

4 Agumnt of authitywhich today w would cal agumntof focmut t b ud aadocay, quotaton fom th oly

ipt a not uitd t intligiou dicou W hould not takou own pmi a a bai fo th oth Nith ott t " no " In[ou God w tut a potuat fo ntligiou dialogu It i n thnam of Gd that om of th gatt cim n ath hav bn com-mittd Dialogu do not puppo a paticula blif, o much a im-ply faith in th vy act of th ncountwhich thfo bcom areigiou act

5 Thy d not concal thi opinion, ad th th wi mn do nothtat to how up "fal pinion and o. Th th monothitak no bon about thi blif that th th a on th wong tackBut pit of thi, thy talk and look fo agmnt ach on mut b to hi own concinc Intliiou dicou i not lik diplomaticngotation

6 Th dicuion i nt a cld diaogu but go und th udg-nt of on wh do not vn "hav knowldg of God o bliv " ineucton at th ik that thi tang might vn b hockd at thallminddn of th tablihd igin Th boldn of thioach i unknown vn in ou day t m mphaiz that chitiannd mul im, catholc o athit, o whov will nv bgi a fitfullou if thy ut dcu thng among thmlvthat i, if thyon't mak a ont eo a eed in th dalogu of th h w mn



4 ON LL

an he aan Tae, fr exae, the ssue f eac n ur ay Rens n an n n se f s uch as a means

The effr f reus unrsann s cnstutvey unfnsh,nfe; w cnnue as n as ncessary bcause t s n tsef he manfesan f ur cnnncy Prhaps ths s h st mprtant an strevean rat The agu taks pac whut fsab suts annepenen f huan wl N n nws wha th utcme f thencner w be N n nws whch s th pagan w cm wnn The uny f ruh t whch the huan hat ases s nt unfyf ns bu erhas hr quvaence, cmmentaty, r vnary Everyhn suess ha the aan has fun a rra reusness ha aes h break ut wh th seech ha s srkes " thhree wse en an ha al three f th can appv whut berayngher resecve cnfessns Ths spech saks f th th thecalvres, he fur carna vrues, an th svn vces an vrus, s as "wae he seen reas, h says wth cear (hn) ntnns at then f h bk

hes ras can be sumarze n ne he assa frm nerre-us aue rarus ague; fm xery t nerry,fr he cnnan f ths t th amnatn f n's wn cnscence, fr he b f pca w t sna ssues, fra yscs, f yu refe n humanty's rus pbe sseen an unerst as an tmat, prsnal prbm, unt egn sfahe an scvre as a mnsn f h human bngan thfre sehn affecn a f us, un her s esa an aengver he huan esny we a frm part f, un hen w sha n be abt sush crna suts, pca rvalres, an ersna amb-n fr he rue reus ac hat s he cn search fr Man's veryurse an ceran an accshen f he vry esny f hunverse Ren s far mr a cnstutv mnsn f huans than annsun

u e 's e bac t h Lbr dl getl e los tres savs s h reaer sfree eny he xt fr hmself, sha smy te what thnk s n fthe st mrant emnts th myth mplc t th b

. s he nfdels had on aken ar . . . as e, coneorares of hs

declg eneh cenry, hae already been e-acuaed hode cii zaon for so cnuies ad, dese e unuesonableadages for us (no for eeryone, ang undersood her fase

oon and erors," and being iesses o e deeroraton h



O U

li fe and he esuls ensuing fm he ila in f naue, he accelanf he hyhms f he csms, he mneizain f cule, he uanfican f exisence; ealizing, as, ha hae n ls een "he

ds by hich is bes exessed" he cuen situan, e an seak f a aanha is, f he ele h make u a leas eighy ecen f h human ula inand f e dia lgue ih he hee isemen .

5

Nt y "Gds rdanmnt, ut y a particular dynamcs f humanhstry, "i t happnd that n ur plant thr ar pp wh wp andsarch wthut hp and withut cnsatin. Whn thr isnt famn,

ptatn, d ictatrshp, trtur, and war in n plac, thr ar drugs,dprssn, dauchry, and dstrss n anthr Ths ppl, als, mtup wth th thr ws mn . . . On knw al thr was t knw autSee His frars wr Hrws and Egyptians. Th thr sad hpssssd Sntt. His ancstrs sparatd frm th frst ws mtwnty cturs ag s as t put lv av all ls, n th lif that Gdwas v Th thrd ws man was Will. His rgins cam frm th nffc-

tvnss f th frst t whn it cam t putting thngs t practc. Thshr ws mn hav n trying t put th wrld t rghts sinc ancntms.

ut th pagan, th ppl, th man in th strt, has ivdlivsjylssly, in spit f th grat dicvrs f Scnc, ntimnt, and Wll,r prhaps h has just lst hp in ths suppsd panacas.

Th thr wis mn hld vry auful dialgus, and th "mass

mda f th privgd wr rspnsil fr spradng thir pnt fw wth a arrag f idlgis f all srts. Thy cad ths ducatn,frmatin, and vn rligin: "Scinc wll sav th wrld Nthng cane dn withut v. das ar usss unss thy ar Ralizd.

Our "pagan, wh istnd a ttntvy t thm, was nvrthlss fted. " Must w wait fr th last dscvry fr w can happy?nt v vry ftn cuntrprductv? Dsn t pur pras ftn lad testrucn and fanacism?

n ths stry w hv avidd grand d scussns amng Scinc, n-nt, and Wil . Th whl f th hstry f humanty s cntand n tt nthr Pac nr Cncrd sm t aris frm it . Prhaps latr undr-g will rachd and th p rms f th wrd wl slvd, ut th uprar, cpttn, and cnsumptn cnnu, hw manyr gnratins w hav t sacrfcd? Must w cntnu waitng fre utur r h e e ready cm fr us t tracnd hstry

ee f hurrs he r



1 16 AO U

ngr iv in ithr inc, Rligin, r Plitics, and prhaps it is timt lis tn t thm in thir pigrimag thrugh th frsts f this wrld .

Th ppl wnt, thn, t "th grat frst, ut thy did nt tak

pasur i " th shrs and springs and madws and th many diffrntkinds f irds in th trs that sang s wtly . . , caus almst vry-thing was cntaminatd and nly th rich cul visit th mst distant and"natural spt Th pa fry n which th damsl ntl ignc usd t ridhad d id f starvatin and frm th stnch f ptrl, and th ady was ntt sn anywhr.

But and hd, ur pagan, ur ppls t spak, aftr much

walkng, suffring, and rding, n day saw a damsl arriv ftSh was middlagd and was nt "ny drssd, ut sh was "f agr-a utnanc.

"What i s yur nam? thy askd th damsl finally."M y nam is c," sh answrdnd what ds that man? thy askd hr.That mans that am agral, fid with ratd, gracu , grat-

ifyin, and gratuitus d vrything gratis' caus lik what d, am gratful fr vrything caus n n ws m anything, findvrythng gratify caus ask fr nthng; thy say hav gracfully caus nt d things fr ay tinsic rasn, and that is whypp ind m agral, cngratuat m, and ar gratful caus admi t n frm f paymnt; in that way, n n can ungratful t m rfa l int disgrac fr m

d what d i d th ppl undrstand? askd trigudPrsnaly, said a cnfidant, " undrstd that lif is wrth livingin itsf, that wrryg vr th mans distracts us frm th nds, that thct is y, and that this y surpriss us whn w knw hw t iv thtmpita mmnts (which ar nt utsid tm ut ar nt stid y it,ithr). Tgthr w undrstd, als, that if ur lif is nt frd rm thclusiv wight f histry, if ur idas d nt vrm ths f slf-asrd mn ncsd in prisns thy call citis, if ur lvs d nt tran-scn th cust f things, w ar nt raly l iving W as undrstd thatif w want t rduc vrything t quantitav paramtrs, t th masurf rasn, and t a ting tim thruh which w pass uticd, w shal nt grasp th mystry f istnc, th au ty f things, th trth f rali y,and thrfr w shal l nvr achiv that wling that surpasss a cn-cpin, th Gd that was th syml f Mystry and wh nw prhapstaks n thr Nams. Th slu fr th wrld and fr urslvs ds



LL

n e n e es e rc ns T gn ws n cnvce. Pers e sun s n e nyere ecuse isn' sc.

Bu, e ee said, we ve n ye mnad grs his rce

usness. We er er rvng, we e er uc, n we wre greuWe sw nce re e wr ws euiu, everying s gru-us, we sre grcusy. T's wy is Jy, wc is ner nr rce, des n ryze ur cn, u srngens us ur deigr usce . . ."



9

Snyat and Plrma B p

c

1ATplftO. It

� f n v ·[VFrm his ullnt•ss we ha rc·ed

- n : o

pratityasmupda� S _ !

[ th] i trepnene f a th ing i] em pti

-Nrjun, Mfladhymaka-krk, XXIV, H

T E U M A N P R E D I C M N T

1 ! P O F S C R E F : T \ I l ' A ! H F 1 R . i ,

I m nur h mpl nd r atmn: Relon h ph o in ordr o rh h purp l r horr rl n h vtn O h o mm h r h or nd l



1 20 �UNYAT AD PLER()MA

vaton' do not claim any pcific contnt; ath thy tand fo th itntial pilgimag w udtak in th blif that thi ntpi will hlp uacv th nal pupo o nd of lif A to llnt w pf

In oth wod, und th paticula ppctiv that w may calrligion, vy human cu ltu pnt th lmnt: ( 1 ) a viion of Mana actal ly appa to b ( t , (2) a ctain mo o l dvlopd notion of th nd o final tation of ach (l t t, and (3) thman fo going fom th fom ituation to th la tt.

h fit lmnt may b calld th l n nt, that i, thpaticular viw of how Man i n and valuatd. I u thi pion

rath than th mo common human condi tion' in od to t that notall rligion viw Man' factual ituation along th lin condition' uggt. Man i not idpndnt of what w tak ourlv to b, and thhuman conditin i pcily conditiond by Man' own viw of it. yhuman pdicamnt an th factual tatu of Man a it i valuatd ina paticua conetin forming pat of that facual tatu i tlf

No ligion, an uch l tho w hall conid, can b ncom

pad in a monolitic dcr, a if a ingl doctr could m up all ittand fo. hi chaptr wil choo only a pai of noion, one fom achtadi tion, to pnt an orthodo viw i n th pctiv rligion.

h human prdicamnt n by th budhit taition could bummaizd: (1 in a philoophical puppoition, th antmavda;

(2) in a thological tatmnt, th t,4 which pand th anthopocoic inuition of d�1kl;5 and (3) in a moral inunction bt n

drd by th lat wod of th uddha: "Wok out you alvation witdilignc.

h human pdicamnt n by th chritian tadition could bummaizd: (1) in a philoophical psuppoition, th cation of thwold; (2) in a thological tatmnt, th mig o aving pow ofChrit, which pand th comothandic intuition of th incanation;

and (3) in a moal inunction bt ndd b th wo of Chit umming up th aw and th Popht: "You hall lov th o you Godwith all you hat, and all you oul, nd all you might. . . ou hallov you nihbo a youlf.

W may ty to p in ou wn wod th it of thi doublviion. It hould b mmd that until cntly th two taditionagd about th human pdicamnt. ght o wong, thy m toconcu in aying that w a ndowd wth a cravinglitrally athirst with a lutlitally a di that is th caus of o

es. h two ligion will laoat thi as n rne or a



�Y PR0M 21

Fal o that nightnmnt o dmption i quid t ovcom thhman pdicamnt. n any ca th human pdicamnt i nith a ithoud b no a it could b. Th uddha and th Chit cla im to m-

dy thi ituation. A human bing ha t tancnd Man' pnt condi-ton in od to b d, tha t i, dintangd om th wh of ra,

om thi . oth buddhim and chitiani tand o human ib-ation.

H both tadition p an a mot univa human pinc.oth a convincd that Man i a bing not yt inihd, a aitynachivd, gowing, bcoming, on th way, a pi lgim. Thi i th human

dicamnt. Th a pobm i i n th pon that ach of th twowod igion giv t it.

2 H U D D H S N D H S N S O NS S

N1a a1 d t

w hav aid, th cond mnt of a igion i th ntion that thi an nd o a a tation o Man. W, th unfinihd bing, a not toemain a w a but hav to undgo a mo o l adica anoma-on, a chang, in od to ach that tat that buddhim call 1rv1a9nd chitianity st2 Rigion i th dynamim towad a ts ad, oiginating in a d iconomity w th th tat qo.

Signiicantly nugh, th canonica witing o both tadon do notm incind to limit th natu f th two tm. Nr1a i impy theation of bcoming, o al akra,2 of a ink o vy thit. tis th bowing out o a th Z th indcibab tm o which noten bing can b pdicatd th adica oignating pow of vy-ng, and th nd with nith way in no out. t i byond a diac- and thinking, without ubct o obct Th who fot i inehing it, not in dcibing o undtanding t. ut thi ntnc ialse i it i takn to ink 1>1a in any way with ou wi o imagination.

N i "unbo, unbcom, unmad, unagggatd. Nrv1a i notncndnt i n th uua n of th wod; w it to tancnd anything,it wold alady b tancndntay inkd with what it tancnd.

N i th m dtcon o ath th unmaking o al that i andt y th v fact that t an b undon, dtoyd, and ngatd, pvt nonalty o tht th mot potv thng' bcau t

destrys nthgness.



22 YAT A 6A

he same vaueness seems mark he chrsan scrptural dea fr s salva on frm perdn,37 frm deah, hrugh Chrs,39 whleads salva n seems be eeal41 fr s he salvatn f ur

lves2 Ofen salvan s used whu furher qualfcan, n apparenaccepance f cmmn usage4 here s a way,4 a wrd,45 ad a knwl-edge4 f salvan Jesus s he savr;47 he saves he peple from herss,48 and here s salvan n ne else4

n her wrds, neher irv nr tra has develped csmlgi-cal r meaphyscal underpnngs Nirv r raher riirv s heexncn f he human cnd n and r he freen frm sn

b $y rm

would equre an enre vlume render even cursrly he dfferenereaons of hese cenral nns As already ndcaed, we shalallevae he d ffcul by chosing w sgnfcan examples and fferngl he bae skech f her des he w key wods here are

�y5 and rm, 51 empness ad ul lness Bh are radcal and bhcould be sad o repesen ms emphacally he qunessence f herespecve adns uhemre, as he prma face meag f hewrds hemselves sugess, bh es seem be a al varance, nol wh ne anher, bu als wh mde humansc tradns

he end of he juey, he gal f Ma s by defnon i or6r, bu he naure of hs goal s supposed o be �y he fmer

ca and rm n he laer, accrdng some schls n he respecveadtonsn cmplee harmny wh he cenral Buddhs nun f

irtmyva, r he dcrne f he ulmae unsubsanal f allhngs, he cncep f �yt (vacu, vdness, empness) res express he very essence f he abslue, he lmae nature r real fal l hngs 52

$y s no philphcal lsm or meaphyscal agoscsm,bu a psve and cncree affman, ne f he deepes human nns regardn he ul mae sucure f real y 5 says ha evehng,absluely everhn, ha falls under he rane f ur experencacual r pssbls vd f ha (sperimpsed and hus nl falselyappean) cnssency wh whch we end embellsh ur cngenc

Al l, ncludng he facul f reasn wh whch we express s vedea, s n he grp f cntngen fux The her shore' he ug

Bus metaphr s s all racenden a ds o et te



�YAT A PMA 2

ery tugt of it ystifies and negates it. N is ssr ands1;sr is , says one wellkown forulation,55 reeated againnd aga i difeent fos hee is no way to go to te other shoe

because tee is no bridge, nor een another shore. his ecognition isthe igest wisdo, te dtc or nondualistic intuition or teprjprt o recognie s;sr as ssr, tat is, as te lx of exis-ence and that same existence as being in lux, is a lready the begiig ofenigtenment, not because one tanscends it ( for tere is no oter place'beind or eyond) but because tis ery ecognition swees away te eiof ignorance that consists reciely i takng as real or substantial that

wic is only ure oid and cuit 7 hat s why only si lence is the ghtttitudnot because the qestion has no answer, but becaue we realiethe nonsene of the question itlf, because tere can be no questioningof te unquestonable (it wud be a contadiction) and thee can be nonswer when there is no question. Who can question he nques-tionable? Cetaly not te nquesonable i tself, nd fom this question-able worl thee can be no queson about wat canot be questioned

Anyting tat can e questioned is certay not unquestionable. hus theotic sience of the ddan comlete arony wit the centa chistian doctrine of te cr

to, te concept of plr (fullness, ulfillent) exresses the end ofan and of all creaton 59 Not only did the Redmer come the fulessof tie/%ut e let al to wo beliee be filled with hs own full -ness/1 for of his ul lness we ae all receied,62 and in him he ness of

he deity dwells bodily. t is ten the uless of God tht fis eery-hing, thoug there is a distention, a eriod of exectation and hoe untilhe restoration of al l tings 65 0nce the whole world is subjected unt io wo a l as been sujected, ten e wi ll subject himself fully to Godo that God wil l be all in al l

Aart fro the ossibe ereic, gostic and other uses of te wordr, chistan tadition as undestood this essage to ean eingled to e as efect as te heaeny Father;67 being one with Chist as is one with is Fater,9 and thus becoing not like God, as teter offered,7° but God i tself 71 through our union with the n by teork and gace of te Sirit .72

Jess, diization, was te techcal word used durig long cen-e of csa tadition, and te smlest forula was to ay tat God become a ode that an ght become God. 73

he en onomy is e omtion of the comos

l he ne h w h ch nl h uon



24 SY AD PR

of th flh Ou dtiny i to bcom God, to ach th oth howh divin ity dwll by ma of th tanfomation that qui a nwbith in od to nt th kingdom of havn. to chang of hat,

of li, and ultimatly a paag fom dath to nw if, wa th cntraltopic of Chrit' poclamation, fo which Joh th aptit , th forun-nr, had alady ppad th way

W hould ty now to undtand what th wod ymbolizwithin thi pctiv tadition.

Without t thought i bound . h fact i nth that th boundon i lad no th unbound on unlad. o aliz th mptin

of all thing i th culmination of all widom (rj which lad to thdicovy of th ad ical lat ivi ty of all thing and thi intdpndnc(rtstd which bgin th alization of _ n point of actth i mo a n of quality than of hiarchy amon th four no-ion. W a not dcibing fou tp, pitmological o ontological,but fou way o convying on and th am alization: th alizationthat th i nothing dfinitv in thi wold and that any oth poibil-

it, vn th thought of it, i t ill l nkd with ou thiwoldly' princand hnc conditiond, dpndnt, not dfinitivin a wod, mpty.W it not fo thi mptn thing could not mov chang would bimpoib bcau matial bodi could not mov if th w no pacbtn thm. Emptin i th vy condition fo th typ of itncpop to thig, and th i nothing l, fo anythin l that couldb would b afctd by th am mptin, by th vy fact that w

coid i t poibl and thu an obct of ou thought.ee nee ae n ea,nee fe n a can subss,e e sas d n sn n e sun umne,ee e mn des n bgn n daess exs

Without lr th would b no plac fo God, and human i-tnc would mak no n. Man i mo than Man whn h want to bmly Man h dgnat ito a bat. H i dtind fo highthing. hnv h i diquit, whnv h ach fo omthng,it i bcau God i alady calling him. Divin trancndnc i af-guadd bcau chitian d ivinization i, poply paking, mo a il i-ation' than an undiciminatd fuion with th Fath. h chritaninity i hr th waanty fo th appopiat ditction wi thout p-raon Ma, an wth him th nt univ, bco on with the

te oer and grac of th St a th Son a eron ne th he



SA A POMA 125

Fat but nv bcom t Fat vn mo, otodo citiantinking will t in on way o anot tat wil t So i God ofGod, igt of ight, an bcm on wit t Son and o ac t

Godhad in and troug t Son. an' tmpoaity v main a ca,a it w, in t vy at of i bing Diviization, citian taditionwill t, do not man uman a lination pcily bcau w a ofdivin natu W a calld upon to a God in a fu way, to gohom to ou pimodial natu and oigin Divinization tabli timag tat ad bn ditotd and mak u wat w a ay cadupon to bcom Divin onip i t tuly uman vocat ion Wat Cit

i by natu i what Cit a ou bot a nabld u to b and doby adoption (dmption: to a i onip in a nw bit, boagain of wat and t Spiit

3 R E L I G I O NS A D T H E H U M A Z G O F M N

t wa a Gk wo aid that an i t mau of al ting

ut it waanoth Gk wo futd im and fut affimd it i God and notan wo i t mau of a ting, o tat i d icipl could ay tatan, toug mota, oud not atify imlf wit motal ting, buttiv to bcom immotal Ty all migt av mmbd on of tiancto aying: T idioyncay of an i i dimn

t wa fom bw inpiation tat it i wittn God catd an in

h own imag and l ikn

and again fom t am ouc tat t n-tnc wa oftn vd and conidd mo a dfinition of God tan adciption of Adam: God in t imag of Adam

t wa a jw influncd by gk cutu and by wat i faitrgadd a a uniqu vnt wo wot tat it wa t divin Wodwll ing wi t God tat bcam fl, and a Roman wo pntd tisam pon a t an

t wa a k�atiya fom t at wo fud to pak about God andlind to indulg in mly totical pcuation Ti am manwa dicty and cluivy concd wit giving conct and ffctivavic about andling t uman pdicamnt Racting againt trelgou inlation of i tim and againt t dltiou uman conditiono hi contmpoa, cntd all i li f on owing ow to b id ofth almot allradng human dquit and aity, fuing vn tondgird hs ahs w any antopology. n ti, cho t

taon o h own re ha had o tonly mphad tat



26 � D l'RMA

The an, ndd, s he ll,

Wha has bn an d ha s b, 5

bease th podial Man th upm alt. o wonde buddhs wa to foush in th humanistic soi pa clnc, the Confucianword, and hns cultu at lag.

oowng p th functional dciption of lgion w hav aladgen, we may yt add that lgon th way n which Man handl hhan prdamnt in od to t it towad a omwhat bett ituation oday w a acutly awa of th ugncy and dfficulty of pformng suh a task Hee th kth of two gat lgos taditiond oe of se ae. With th w a saying that Copaatve Rlig n, far fo bng mely a ompaon of ligion o a hitoria d-p ne, s n fat a stdy of ultimat human polmthat i, of ligoustatonswth th aid of mo than on ligou tadton, o that blminatng th ont human pdiamnt with th aumulatdepene of huanknd w may b in a btt poition to undstand it

Bddhs Chrst ty d Hs

I ths ght we ay no w fo on th ontmpoay huans i taton.o soe deades hmanism ha bn a powful wod. t epsse avaab yth that n th taditionally chitian count can b undstood as a eaton against a ctan dvalua tion of th human n favo ofsoethng speata h twntith cntuy ha n the birth of all

ssbe hanss: athisti, cntfic, nw, clasca, modnmediea, oia, and vn hypbolcal. olatd voic hav vn bnased n fao of hndu and buddht humanim t dfft to dci-phe what s not a humansm, cpt ome aggatd and obvolnman tndnis in val idologi W a way of etan dhanzng tnd in tablhd lgon Humanm may be a haltheation. Cntly, modn idologi and ocald tehoacies of

eey sot are also een a dhumanzng fo. ot only a e a tranndent heavn and an ta h now viwd a dhumanzng, but oci-et, tehnq, od ci ti, and o foth a alo n a dtou tos t s in ths contt that om would chal lng tadtional ligion toay s n th tak of humanzng Man. w ay add omeetions fo th buddhit and chtan v iwpont.

o begn wth, ligion a vy niti about beg ditatd to

ro the utside o ing told to anything, fo thy spose the



�YT N I ' 127

lv t b abv any vitud What matt i nt aving ' th humanpicamnt accding t u individual pinin, thy will ay, but -ing th ituatin a it ally i in th light f th ligiu tadiin. Phap

what i calld th Humanizing f Man' i nthing but hi ntanglmntand amnatin.

Aviding th tuchy attitud, which cm nly m upicialappach, w wuld lik t appach th pblm fm th ppctiv Cmpaativ Rligin Philphy f Rligin a w find i t abv

h ughly vn thuand ya hitical mmy hw acmmn pattn pnt almt vywh: th human i f

immtality Ovcming dath ha alway bn a cntal ligiu andhuman cncn. A t th man, ligin i. Fm th pt viwf Hity f Rligin n culd b inclnd t intpt th thuttwad divinizatin a a man f cuing human bing m thclutch f dath a wll a fm th fa f natu fm th gip f thwhl cm. n almt vy ligiu taditin, th fundamntal tait divinizatin i immtality h human pdicamnt i that mtal

an mut vcm h ituatin in th iffnt way by thmt iv ligin . On way anth, tadiinal ligin want tvcm th human cnditin by aching th uncni tin. ivin iza-tin culd appa phnmnlgically a th uncnitining thuman cnditin W ach th divin (which may b auly intpt nc w hav vcm u mtal cnditin Ci tianiy wuld a pculia intanc f thi attitud t dctin th inity lt it

fnd a ttal divinizatin (unin with th Sn witut ying tGdMan difnc

uddhim ff a i nt att itud. t nt want t uncnditinut ath t dcnitin human bing; it i nt cncnd with achng tancndnc but with vcming immannc; it d nt ca auch abut Gd a abut dcnditining u in a adical an ultimat W hav t ca bing what w are, nt in d t bcm anth

ing, nt vn G, but in d t ngat ttally t human andlly ituatin uhim hatt th human dam f any imagin-l thinkabl uviva l

O againt th tw, pntday culaity culd pnt a nwtd that cni tm, that i, th tmpal univ, t b al anditv, and nt t b tancnd . culaity d nt man uncn-ng ng uman picamnt, but bly cg

g it a s n scaig it nying it dig



128 NT D P

fore behind any humanim i to mak u rally ourlv and nothinbut orelve and we humanim would ay hould banih any fear ofworldly or uperworldly powe We have ome of ag w need not fear

being ourelv t having ovom ou far of nature of God and thGod we now begn to far oulv and ou oita ai ty So th ntirproblem rop up a ll over again W might ak what are we that we havto be made ourlve? ho i thi being who ned to b made to beomwhat he i not(yt ?

b Hoo Vto

n indepth tdy of thee thre anwr may prhap furnih hmanitywith a more elaborated model than any of the oneided oluton o farpropoed. would be a tak of Comparativ Religion

We a obere a doble amption: ( 1 Man i an uahievedbeng (2) thi aevement i th real Man

fit part almot a matte of our. he human tat quo i

never definitive. here i alway oom fo han rpntan hopeenlightenment alvation betterment and th lik he human predia-ment i inf inite beae it i not finite not finihed Man i an open beingw ekit ' by trethng out our being along time and pa at leat

e eond auption i le apparent and yet equally ommon tothe three fundamental attide unde analyi No human tradition eligiou or elar endore ou a lination. o onvrt u radially into an

al together di fferent beng would not only be hterodo and foreig to anytradition but nonenial to. Any diffrn ha maning ony withinand over againt an nderlying identi. n abolute hang i a ontradition in term for nothing would remain of what i uppoed to havhanged

f uddhim want t annihi late u to deondition or hman on-dition to etngih in u all ss itene all remnant of reatre

l ine i t i beae i t puppo that Man s not that ther i no to that the blowng out (v of a patiotempoal and eperientiatruture i then th tru aization of ou authenti "natre hdetrtion of al l our ontrution i the eal human libeation and yetthi doe not onflit with th ntal othodo buddht atde ofniveral ompaon ( unlimited frindl ine You an embodya erene oyfl and even pagmatally effetive loving attde onl fo have realzed the t of all tg



NT ND l 129

f rtanty want t vnz , t t ar t vn natran rtrn trg Crt t t Fatr, t ba t prpp tatt vn natr t ltmat an mt ntmat nttutn f a

uman bng. W ar an ffprng f G and hav t g back t tFatr t raz flly wat w ar Yt t nt nfct wt ttntn btwn G an , nr wt t crtan mpa n atan rrrtn, nw brt an tta rpntan rn Crt, k trn rtan, rtany a nw ratr bt nt antr n /ud 11/u prn t am n at trm: 11 dr du rc rm nt bm G, yt an bm

wat an nt yt.Smlarly, f manm want t manz by makng roz

an apt r an ntn, an t p rt t tmptatn fapng nt ralm f nraty, t ba t prpp tat tftr f an n an tat r atnt gn ty nt n affrmngr mann n pt f vry armnt frm abv an bw. Wav t fa r ftr wt arng an gnty, an vn wn n-

frnt wt t ab r t manngl, w mt apt an affrmrv. a tt nt ntravn t mant gma tatn any btnta l ntan prr t , fr t r ftr'ay many f t r f t mntt G; bt manm arer a prpr bf n manty, w a bf t nnHmanm man f a r a ptr any tratna rgn

Nvrt, pt a t trtral mart btwn t

wrlvw, w ant vrlk tr ffrng antrplg, tat ,t ffrnt nptn f an an ltmaty f raty nrlyngm. Ntng mr barrn an angr tan prf agreemnt mrly tata mprm. njntn t manz an, wtay vryn w at, man var an ppt ng trnt wrw n reg tratn ra nntr mn w a t anay trtra patt an nntrat n t

tr f t pp tlf Wat manzng? W an n mr rtn ak t qtn

c. Crg f h W

t f gn an anytng tay, t a t are tf t t. methic re ba w n n ngr p v n nt



30 �Y D P6

n, eg he rl u n ulurl rns. Een ernuns s, y n lrge, s rnl n l s wn ulnen Man n Real y as ny r tranal ulurs

rzes. Ny n e rr ns t uanz uen, nr n s lly een n snge nrlgy requres nt egy u mthdc s n, s s y n n e ul nern n sse rsserl zn renegns n ures gl gue s neessry r. s -ll lgu, wh fers r ael n, sans n un ht ny s ss h unvrsl hzn un

exene n ha nly y nt sulang th uls h enunrr sge se n e ree r eeer an unrslnernng ures n us e ser ur n re z n. , n unze uany arn s ren-ee ee, een nvnng r se, ul un renge e ke ny reus ns v a n h n-n ey ee e ru r e uy, n s rg, r-

l er ege sn. N ne n xlu fr s funzg n n rn su e sen n s n s

e y n ug , e snn n ls nynre he rer s n ur xure relgus ra ns nn reeen ng e n y ng ll sl sre-ne r n rus n nnr. Synres s ng r sse ss n eens y v tu w s

eeens e e regn es s rgn gr n rn s ssle, n e ul unan lus rnees gnue n

ng lss, u ng n n ssl nernsug e su n ze e exsng ensns, sl,e, r reus, en rns uer nserny enn rrens, gs n leenr e y n

ny y ul susns n s n nse sns, u se ule real un grw n us nru sely anrt huanzan f hun lf n arh

e na a fw ns r suy h nal uhst nns ely rer rsny n vry r f uns n un reeln' r resn' js es nulng hnsner e h l l G' r e ens Resn' n rer r n he r erl efn g he ue g



�YAT A 6MA 131

is always s ineffable that it des nt even exist ddhis is t thrgdefense f the ultmate abslutely graspable yster f existence. Themyster here is immanent

The central chistan cnce is a tiely reinder t bddhis andt all the haniss that n ant f sefeffrt and gdwil ffices handle the human predicaent adeqately; we st reain cnsantlyen t unexpcted and ufresable eruptins f Reali t itself whicchristians may ant t call d r divie Prvidence Christiani t standsfr the nselfish and authenic defense f the prirdial rihts f Real ityf which we are nt the asters. The ystery here is transcendent

Hanism frther is a tiely reinder t bddhis and christianit nt nly that taditnal reliins have ften frgtten their wn sayingslike the nnathrit f the ddha 1 22 wh ay even bece thgreatest bstacle t realizing n's wn ddha nare 1 r like th Sabbath made fr s and n vice versa 1 2 and the freed f the children d 1 2 ade free by trt itlf1 2bt als that the hanizing f"Man cannt lse sight f the cncrete persn t be hanized. Pintig

ut the way r prlaiming te essage wi ll never sffice if the cndi tnsare nt given and wrked fr carit is the awareness f r fllrespnsibility pn cming f ag. he mystery here is the intersectnbetween immanence and transcendence.

Even at the risk f pssible isderstanding (shld my wrds beinterpreted nly in ne key) I wld t express what ca be cnsidered a te humatin within the framewrk f these hree ajr

han tradi tins. Hanizing Man eans t ake "Man tly hmanbt the expressin is treachers and ambivalent becase this gerund isneither erely trasitive nr erely intransitive It is nt as if senele were hmaizg s r as if we rselves cld achieve what we aret yet. Humanizing "Man means rather this plunge int real it and parcipatn in the verall destiny f all that is which takes place inside andutside each f s It is a press by hch each beces ly a persn

metes abandg the iage we have f rselves dying disappearg tanscendig rselves; ther tmes affiring r being when i isheatened by alien frces bt in every case entering int a deeperc rlatinship ith Reali hatever this ay be r nt be t isuchg nt nly the shre f gentleness pwer and wisdm bt a ls theeths f despair nthgess and death. It is t be all that we areuely caable it ct be cmpared t anythg el. Each persn a u t l net t me ach e hhts f the



132 �NYAT AD R6MA

Godhead i f thi i the model we hav of ouele, povided uch a voca-tion i not merely a wihful poection of lowe unfulfiled deire. tmean fo u to touch the hoe of nothingne, povided w e do no t ret

in that nonexitng place. t mean to develop all the human potential itie,proided thee ae not atificially concocted deam. t mean finally tokow and accept the human pedicament and, at th ame time, to rec-ogize that ti very human pedicament carie wi th it the contant ve-coing of all that human being ae now.

t i in thi ene that today the incee and totally ecaue di inte-etedly committed td of eligion, with all it attendant ik, unce-

taitie, and oy, i perhap one of the mot authentic ligiou actatleat for ome of .

O T E S

1 . The naure of chaer, I hoe, jusfes o s-caed seconary

erarhese so hefuad ng uoaos ju dcae saes. of he caos are aken fro he aur 's boks h c o od (ary

k, . : Ors, 1 989; coeey resed and earged ed £ co d Bddha

[adrd : Sruea, 16; and Hao y C (adrd a, 1963.

2. f. R. ankkar, ae Regons' e onoy n Rgo " oua o

Ecuca tud 11:3 (Suer, 1974, 17.

3. I. e , e dcre of he nonsef f e u ae unsubsanal y f ebeg f., for exae, yuttaa III , 66; Dgha-a II, s Mdapa

II, 1, 1 (or 2 ; II, 2, 1; I I I , 6; e a 4. Th e four nobe uhs or aasacc (n Sanskr, aatyJ naely e

unersal fac of sorro, he d fferen crangs as he cause of sorro, e song

of a crags as he sog f sorro, and he eghfold ah eadg u of sr

ro rgh son, rgh nenn, rgh dscoure, rgh behaor, rgh ehood,

rgh effr, rgh eory, and rgh concenraon. f. ayutta-na , 420 s.

. I.e., al condoned hgs akra) are sor. f. Dhaada , 6

(r 278 Sufferng, u-eane, url a ersns f dkha (fr

ro d? deerorae.6. f. Maharautta I, 10; III, 66 e al f, ncdenay, hl. 22

You us rk ou your n saan n fear and reblng"

7. en 1 s.; 3 e al

8. f. k II 11; Acs III 23; e al.. f. n. ; e a .10. f. Deu. I:5 .11. f . XI I:3740.



�YA A P6MA 133

12 The Pli ta orrepond to the Sanrit t meaning thit Beidthe tet al ready quoted f Auttarana II I 4 16; IV 4 Sayutta-a I ; I

8 Maa-nka I 6; I I 26; tutta ; ; 8 1 ; et al

The New Tetaent term i ept!yma whi Latin thelogy tanlated bconcupcnta Cf 1 Jn 1 61 2 Pet 1 8 Gal V 6 Rm Vl 1 2; 2 Tim III 6 e al

14 Cf Ma!a-na II I 6 et al The Tathgata limit ielf t w thepath;" et al (d alo Ma!ana I 8)

1 Cf n X XIV6; et al16 Cf Mndapa!a 26; et al

1 Cf Jn XVI8 q; VII q; et al

18 Cf Uda V A 0 bhihu te gea ean a but one ingle a

the alty tae even o 0 biku te diipline te eahing a but n ingle tate the tate of libratin That te diipl ine te teahing 0 bhiku aa ingle tate the tate of liberation thi i 0 bhikhu the ith marvelou and

etraordinary thing of the diipline o the teahing" Cf the ae metaph inCU VI 1 for a diferent ut related teaing Cf alo n VI II 6; 1 Pet 16; RmVII I 21 ; et al for the hitian ide.

1 The word i not eluively buddhit a i proved by the BG II 2 VI the B XIV 4 et al; and onfired by te diuion on the nnbuddi

meaning te tem in D!ana I 1; et2 The wrd i on the ne hand the greek rendering o the ebrew ye/a

yesa and yos!ua! and on the other the riian rendering o the ae word f

laial antquity; ften ivalent i.e . applied to God and en alie

2 Cf Sayuttaa II 622 I e of al l thiwrldly element" o al l rearelne" one ould ven

re to ranlate Cf. iid I 6

2 Cf ibid I 21.24 C ibid I 2 Cf the etyology of na fro the intranitive verb nr, be etin

onumed The root mean blw ta ean wind ( prtus pneua a

i the etintion of al l outible (ortal ontnget tempral ) ateria l

26 Cf. Kt!aattu XIX 6.

2. Cf. tutta II 6 (or 4); Udna VIII

28 Cf. Udna VIII

2 C Nguna MayaarXXV 1 q C Candrakrti Praapad XXIV pass

C the entre hapter III r fataaa oMajja-na2 Cf the fao parable of the an wounded by the arrw wo die a

n wated hi te quirng fter uh ueeary detail a who ht it andwhy in Maa-na 1 426 q; Auttarana IV 6 q.

Cf aaa I 24 where onentation i alled void inlend le



34 � D PRQ

Uda VI, 3 Cf. alo Candakti, Prasannapad V, 3 (ed a Valle

Pou t RH Robinon, p. 21) Nirva i defined a un-abandoned, uattained, unaniilated, noneteal, unetingued, unaien"

3 Ti could be conideed e uinteence of Ngjuna ' ingt36 Cf te ipotant concept of asaskta te noncontucted. Te noton of

akata akta , te not-done, made, -ceated, tand in contapoition to tesaskta te contucted, of te indic tadition. Cf Dhammapada , 8 (9)

3 Cf Pil : 2838 Cf 2 Co VI I 10

39 Cf 1 T V9 et a! 40 Cf. Heb :10 .

41 Cf Heb V:942 Cf 1 Pet :91043 Cf Jn V:22. Cf Act V : 1

4 Cf Act :26 et a! 46 Cf Lk :.4 Cf Lk :1 1 and te vey name Jeu Yoshua wic ean alvation48 Cf Mt 21 Act :31 49 Cf Act 12

0 Te oot vd en well' Bett Heiann epeatedly point outtat nya and na te vod and te wollen (te eceive), bot coe fo eae oot un Nrva i a lo called ktsham te wole, o uka te indiciinate

witene Facets o ndan houghts (ondon Allen & nwin, 1964), pp 100,11 0 1 Te te nya (ept o void) eit aleady in ancien pebuddi andnonbuddit li teatue Cf AV V, 2, 19 SB II, 3, 1, 9 TB , 1, 2, 12 and any pa

ni$ad An inteeting compound i nygra te deeted, ept oue aVI) , ignifying te oue wee te syss o indu onk wee uppoed olive (o a lo in a dwelling place of e God, a temple devagha Cf alo Mait VI,10

1 Tee i no need to te a ie, tat wic fill (up)i of

pecitian oigin and a it full meaning in geek li teatue2. Cf e begining of Ngjuna' Mamadhyaar, 1: Neite out

of teelve, no out of oeing ele, no out of any caue, do eiting ting

aie"3 Cf te epeion svabvanyat (eptine of [ in ] it own being) a

one ode of epine decibed in te Pafcavatshasr (one of e latePajpait-ta), o te epeion svabhvanya a te uinteence of te

Prajfprmt Cf alo te dharmanyat of ntideva Sksamuccaya , 242and te nyabta (void of being) of te Mait VI, 23

5 Te iile of te ote oe i ecuent in buddt liteae Cfuttara-nya II, 24 IV, 13 I 60 tvutta 69 ayuttanya IV, 1

rafpamt-stra et a!



�YA A MA 135

Cf Ngun, Mdri XXV, 1

6 Were here ny difference beween he wo, his would be ssr orirv of soe hird hing, ech of which is conrdicory

Cf itvistr X, 7 sq Mjji-i , , sresses h he wordis epy (in pi , of sef nd of wh perins o he sef (t nd ti

Cf so tti V, 5 nd 6 e 8. Cf. tti , 1 8 Cf Eph V 3 e 6. God sen his Son he funess o ie (rs (Gl V4), bu in he

ful ness of ies (kirs he wi gher all hings in Chris (Eph )

61 Cf Eph 3

6. Cf. Jn 663. Co . Cf. Eph. 6 Cf cs 66 Cf 1 Cor XV

6 Cf V48.68 Cf Jn XV sq

6. Cf. Jn . V XV 3 e l Cf. Gen C. n. (nd, wih qui fcions, X 343) e

. Cf Jn XV XV6 e 3. Cf Ceen of endri, Prtrtis , (here using tpi which

generally referred o he aing of idos) Gregory of Nzinzus, Ori ti

, (P G. , 36, ) hanasius � £ " E EEpse siquide ho fcus es, u nos dii efficereur," (For he ws de n

h we igh be de God) D ti Vrbi 5 (P G, , Ori tr rris V P G , 6 , 46) ugusine, r 8 (P L ., 3, r d Ntiv

it' 3 nd 1 (P L, 3, and 6) Proper e fcs es epors, u fiseeus," sys ugusine in his pidry syle, Epist I , (P L, 3, 4)Quod es Chrisus, erius chrisiani," repeas Cyprian, D idr vitt XV(P L , 4, 8) e a .

4 Cf. Rev XX

. Cf Cor XV sq

6. Cf. Jn 3 sq. Cf V e .8 Cf e a. Cf ndev, Bdirvtr X, 48 Cf Cndrri, Prsd XV , 8 (ed L Vae Poussin, p 3)81 Pr t tstpd i•8 Udn

Cf h o 8 L'ho n'es n e n

e e e he i ' e "



13 Y D PR

C. e ued passage, Ansce, 0 csane, dgnaem uam, edivinae cnss acs nauae, nl n veeem vli aem degenei cnvesaneede Memen cuus capiis e cuus cpis ss membum, Le I, Se 2, 3

(P , 4, 9293)8 C. he amus auusnan euem es c nsum dne eui

esca in e ess I , , 1 86 C Maxim us Cness, Abg Gd has nseed in e uman ea

e desie m (P G, 91, 132); , accepin e idea a a pued epthy(cnsupscence) can becme e bung dese im, Qst d h (P. G , 90,6 C he chsan cmmenay n Jn I:4: em e uaeee vale ns uipus invenei, enad Cla ivaux , De ded De II, 22 (P L, 82, 987); als,

Cnslei, u ne me ceceais pas, si u ne m'avas pas uv. ascal,Peses 3

87 C 2 Pe I:4; e al .88. C Rm. III :29; e al 89 C Heb I :1; e al 90 C Gal I:; e al 9 C n :29; e al 92 C Jn III :; e al

93 avv xav pov vpo Pagas, g 94 C Pla, tys 386a; htets 2a.9 C Pla, ws I (716 c).96 C Asle, Ncmche thcs , 7 (1 77 b 3 )97 eally o avp Te es Man (is is) d "

Heaclius, Fg 9 98 C Gen I:262799 Ths culd be said be e elgical usicain al l umanisms

a bblcal ign00. C. Jn I :410 1 C Jn I:102 C e amus yktst unueable hngs, wic e udda

eused answe C. he cchgott ytt Sytt-y II, 33), ytsytt Sytt-y I, 44) cky stt Mh-ky 63), egcchtt stt Mh-ky 72), ec

03. C., insance, udda's eusal elabae n e naue kmbecause e nly ing a maes is geing id i. C Agttky II , 80;Dgh-ky II, 38; Sytt-ky III, 03

104 Ta e udda as n eies M-ky , 486) is a cnsanidea n e budds cann, lae cnveed n e Madymika in e cenalmessage buddism

10 , 90, 206 C SU , 8 s; e al107 Ths eeence e cnese wld is mean sin ha n cmpee



�YAT A P6A 37

and valid dioure on humaniaon an ake plae oda ihou in luding whai perhap he mo humane of al l ulure, whoe ideal a ala been he perfe an. Cf. a ingle eample, wi ma well be oniered epeenave of

more han one radiion: Therefore he erfe an mae i pii and mindpenerae he limile and ao be impeded b limi, puhe o he uo heigh and hearing of eye and ear and anno be on aine b ound and foreaue he idenfie wih he elf voidne of he mrad hing. Thu, hig anno hinder hi piriinelligene" SengChao, Epis f N- bs

(Chaolun r. R.H. Robinon).18 No poin in giving here a bibliography a would over more page

han our enre hape.

1. Cf he wellknown spi ii of ugune fo he virue" of hoeno rebo in bapm and agai, Bene urn ed i via non uun Quanopu urn, plu erran quia a via reedun," r 1 , . , nr. (P L, 8, );or again, maiu opu e u e impio ju fia , quam reare aelum e erram,"I . 2, nr. P L, , 82), ommened upon b Thoma, Bonum graiaeuniu maiu e quam bonum nauae oiu univeri" , q. 1 , a 9,. e ad 2) and again, developed in hi own way by eier Ekhar in hi 1

, 2 (iis Wrk V, 16,n. 1 ) e al .

11 Cf. he eologia hin: i eran no he kss bu raherhe i he li fe pan (d he Sankri ys) i.e. , he emporal ape of he world

111 We ay oneided eaue i anno be denied ha he radionalanwer have no aken ino aoun he whole of he human horizon in our kairologial momen, hi i imperaive.

2 eedle o a, we an onl indiae in a geneal way how fundamenal reea on hi problem ould be ared .

11 n poin of fa, rw and y are he wo pillar of mahna, and

man e l ik hem.1 Cf. he wellnown u auem ea inerior inimo meo e uperio

ummo meo" of uguine Cfssis , 6, 1 ) Cf. alo Toma, , q.8, a. 1 ,q. , a. Calvin, ii risi riii , : Quod i norinon umu, ed Domini . . . ergo ne vel raio nora, vel voluna in onilii no-i faque domineur ( . . . ) Noi non umu: ergo quoad lie obliviamurnomepo a nora omnia. Rurum, Dei umu: illi ergo vivamu e moriaur," (Opr Cii ed. Bvigae, 8, vol. 2, o. ) no o menon heyi

11 Cf. V:28 6 Cf. Jn. V :2226 e al.11 Cf 2 Cor. V: 1 Gal. V: 1; Ep V:2 Col . III :1 e al.11 8 ereinly enough, he buddhi inion of iry allie in

n aoundng way wih he an dorine of he prirsis (irissi11 Cf. homa, ho I, q. 1, a. 8 ad 2 , q. 2, a. 2 ad ahough

qua d no u ord of hi laer famou priniple.



YA AD MA

10. ny hui ni n firion of n h rnnd h n"ho ffir i

1 1 . Cf R Pnir, Som No on Synrim nd Elii rld o

h roh of un Conioun" in Reliios ynceism in niqiy Essysi onvrsion wi Go Widenren did y Birr Pron (ioul, onn: holr P, 1975), pp. 47

1 rurrn h of h Buddh' hin i h hy do no huhory of hir own, u only imuh h harr prin hm ony rl of lirion Cf h uddhi rdion Tho who fniz ou h Buddh, ho i yond fni nd imprihal, r l in yfny nd do no s h T " (Cndrar, rspd XX, 15 d . L V

Pouin, r R Roinon, p 8)13 Thi o o h m of Kill h Buddh if you hppn o m

hi" Tis Trii 47, (pd K Ch'n, Budds i Cin Prinon Prinon nivri Pr, 19, p 8)

14. Cf 715. Cf Ro V 1 l16. Cf n V37. Cf h ro I of C un' ermones d oros prind prily

in 1916 nd pulihd ppndi o hi uoiorphy Erinnerungen TrueGednn did y ff, (lnFriur Wlr, 972) pp 8 Somrp: Nih odr di nnnn ir d lerom whr h rrin rinoloi i i apprn or drin hr dnn und in uf,dn d i und unndih h in inhfn" [sic ih h api



1 0Twd Hdu-Cht

gu

T f F H l L C i R I < J \ : i . \ l t L ' I S : ( l \ · rticl isue. I t bong t th l ifL of the pop of th wd and f

he indic bntinnt in pat i u . Many hi toic mYmnt tod

t n nmpehnib but ud h,\ e bn im poibl i thut th i

utul cndtion btwL'n e iin hinduim and hi init in thi

e Histv i not nv an Kcount f wa w CueY nd Mtin-

uth ing J . a i mpoibe ithou t ah i w h i in bted to l-

to h i n t un i t podut f n eten cit i ni t th h on f

s oot i sten i it u i t iL'S f n LXt n pechi t i n tu .

at n f th scoo of Al exn d ia er tong i n nc by i nd c

ct i Pntnu nt t In di ; mm ni c t hi i

n nt t iL•nt i io . . Te i o

l v n nm, Et Wt nu n ch i i th t m th p n

o l um t t th Dt FtL t u

9



40 TW HDU-S ILU

mysts as muh as th ritish viroys an th hinu rajas or muslimnawas ar atnt artnr in th rsntay nountrs

ahatma Ganh, whn arsin a rou o hrstans n 927,

t thm to us hni insta o nish n to iv th sin whlrority ovr itray ui tn th mass; Ganhi thus touh n two th most unamnta i lars or ia ou laua an rx.

Daou, to with, has to uologu. Thr hv t wooo, t anuas nountrin ah thr, so as to ovrom th anr o a ou monoou. On has to know th anguag f th othr,vn i on has to a it risly frm th othr, an otn n th vry

exrs iaou. Diaou nas th intt, th Loos. Th aa-m s ty o rlion s nt a uxury.

At th sam tm, i t has to alou that is, a irin o th Loos,n vermn t mr nttua lvl, a n tro th inttnt n enontr h wh rson. t has to r rom raxis ansover th sym owr o ation

The aoue oms rom th hart th o an s stuat n th

m ie The sn wh s th sym o Gnh's haln totnray n t a sy tht th hursan iaou hast r starin m th s any rsntay ia ous st thsta arin t th trms o on o th rts aon. To assum thathrstnts r thntrsm, r tt mattran or a ass s asunsatsary as to rsm that aauruat (that whh is not man-ma, suh as srirs')r rma fr that mattrar ror start-

n onts. But thr is a muh mor sutl arr for fruitu anunias a ou moty.T m smooy ) whh assums that tm is inar, that

hstor s aramount, that inviuai ty is th ssn o an, that m-ray i an alut, that thoray is nutral, tht soia arwinism isva, an so on, aot or a air latorm or th aou. T ass orte anot th mo wst myth. As hav xa

wr, w a hr a "onit of kmis. Rions ar nt onyotrins, an vn otrs hav roots in th rstv myths that makth trs laus. o n has rmat th mo worto s an xtnt that t s ut to av taki it as th ass o th au Both hinuism an hristia ty hav to om to is wth msin, ut it woul not fair to hinuim t onsir mo sin asth neutra startn ot Thouh mo sin is not hisanity, ths many ommon myths xtranous to th hu taton. e n



WR HINDUCHRISIN DIUE 141

nersan a eran h ressane an aareny nera agease n he assmns f a senf ksmgy

n her wrs, a mee dils sh e a he same me a

dimyt0s he reseve g are earers f meanng an fe ny whnher reseve myti, an s y means f age ha we rea hemyh f he her an reae a mae f mmna n T mentn hemyhs engs erany a re nrng he dil. Themyh ha whh gs efre he gs an makes sse The prlgue, he frewr, engs t he myhs Te nsad, whch s takenfr raned

Hw fen have aaems frgen, f n esse, he snnngwhee Hw fen have mmna r an wars ersse hrghhe ages ease ee have frgen, f nt esse, earnng he angage f he her ngage here means, f urse, mre han hn, anhe snnng wh mre han hdi

w ke sess here a nsnsgfan res f he hnuhrs an a ge n se f snersanngs, ffes, an raw

aks, t has an navae effe hanges n ny r n f heregn we sy an age wh; a s hanges r san an nerretan f r wn regn nermnes, as were, he very ass nwhh ne s when egnn he age The age, even fmerfey neraken, akfres We may n nve he arers wemay even ge rrae at he hers; hey may e es r nns Neverheess, we rseves merey hage r sne henerregs age ggers he nraregs age r wnmn an hears nee, he ae akfres w ke ean refy n wha hs m es

Wha fws ffers ny a nnfrs hgh, frs frm a syhga an hen a sga erseve

A nmer f fatrs have hane n the resenay hstralnsean

1 . Bh hnsm an hrsany have s a wer na sn nger mnae y a hrsan emre, nr s she ega y nre yu nsns h hns an hrsans s have vermema ssns an hea wns f he as, he meeng an akeae wh re lta nterferene

2 Bh hnsm an hrsany are nergng an snalrss, an hs reaes fewsh when he hns sense ha he same fes an rgge a a fe y he hrsan, an veversa



42 OWAR A HIU-HRSIA IAUE

3 th regn re l fcng m r chl lenge frm the techn-crtc cmple. he chllenge nt the ame, nr t een in the amwy, but neverthele t there. rditnl relgion re nt the mot

ectg pect f mde lfe, fr the burgenng mdde cla t let.h put peple ntereted n tradtnl regn in the me bt, a itwere. m not yng that we trngthen our link by recountng oumutl we nd fer r tht we huld be cruading agant a cmmnpnent. m yg that the ptfr fr the dlgue chngg.

4 Smethg m lar could be ad regrding marm o humanm.

5.Due t mny ren, at let me f them hvg t do with thbvementned pnt, bth relgn are n the brnk of a muttn, df-

ferent the tw muttn my be. Prhap the key word h i selrty t ny rte, there renterprettn f trdtn nd a reformulatnf the n tenet f bth relgn r, hve id, f the bundle frelgn tht we gther under thee wo generc name. hi put the dia-gue very pecur nd fru tful ptn. Unle we are gong t d-cu, y, wht r nd uin wrte, tht , unle we renggg n erely htcl nd eegetcl reerch, when w cmtgether redy fr dlgue we d nt knw much. Nt only do we ntnw wht the ther gg t y, but we dn't even now wht weureve re gng t be ected t rtcul te. he dlgue doe nt tkeplce rm tw rm nd wlldelmted trenche; rather, t an open feld .Hw ten ne h herd the crtcm fm the ther de: "ut yu ahdu (r chrtn) huld nt be ayng th . Yet we re yg t mnt yng tht dgm d nt et. m ffirmng that dogmatm i notneeded nd tht even dgm are on the mve. Syng th, am at thme me uncverng fr the dlge a tk beynd th lredy mp-tnt tk f undertndg each ther r dpelling mundertandng m crbng t the dilgue the mprtant rle f buldng new elfundertndng f bth trad tn

freee new nd fundamental functn f dlgue n th

encunter f rlgn. he frt m w t better knw ech ther, t dpel fer nd mnterprettn. ecnd rle w tht f mutu l u-ence nd fecundtn. envge nw thrd functn: tht f ptvelycontrbuting to th nw lfundetandng o both d. f thi the c,the dlgu wll becme an ndipenable elemnt n the very formtnf the new dentty f ach relgu trad ton. We hall no lnger t fc-ng ch ther, but tng at a truly rund tbl, r tng crlegged

ebde (wng the two hycl wa f tt), we w dcu



OWRD DcHRISI DL 143

togthr th pnng o our inight. h rvolution thi woul accom-plih hould b apparnt t all .

t m urln in a mor ytmtic way wht hav calld th

our pha o th hnuchritian ialogu.h irt phae coul b crib a th prio in whch hiu wr

th omnatng powr. ll too otn th hitory o rala chitian habn udg from th prpctiv o th cond pha, that in which chi-tan ha th powr, al though thy wr not in th maor ity. l l too otn,alo, th hnu raction to an ovrwhlming chritian domination havnot bn uicintly urlin.

am ayig that th hinduchritian dia logu ha nvr bn ound-tabl conrnc, not a mrly thortica l rci in od (thologi-cal iputation). t i mbdd in particular ociopoliticl ci rcumtancan tak plac wi thn a crtan luv myth.

h irt pha wa that of a tiny minorty findg it own intity:chritian ialoging wth th hinu maorit in orr to tablih thiown idntity. No wond th dilogu w not on of th grat tholgi

cal pculation, a it ha bn nt. t wa th stn dia logu withhinuim.h con pha rvr th rol. Dmographically, th hnu

wr th maority, cour, but th powr wa on th othr i. Hin-duim ha to tablih it idntity and awakn fom an allg lumbrthat ha prmitt irt th mulim and latr th chritian conqut. hocalld hinu rnaianc i wi thro It wa d ialogu

with chrit iani ty.h thir pha i th prvalnt on toay in rligiou an acamiccircl t could only ourih aft th colonial priod. t i th ndst ia logu. Chritian, to b ur, hav takn mot o th init iati,an it ha bn prominantly stnnd dialogu but hinduvoic ar alo pnt an many o th chian hav aopt an upatan tanc. t ha bn prdominantly octrinal dilogu. Chritinoctin hav bn dpnd, nlargd, or prhap alo trtchd thinor th ak o th ialogu. Hinu octrin hav bn awakn o ato how that thr wa alo cnc' , rational ', vic o nighbor, andth lik in hinu lor Comparativ tdi of gat valu hav appad akara an quna a and Chrit hindu and chritian pilgr imag;th noton o grac crptur, God, and o orth, ar tody wlltuddtopic. ut comparav ti ar ony impl cit alogu.

thr ha ha lmnat clch o uprort, cluvm,

an abolutm ro bt cpt notwthtang. hon



1 WRD A HIDUHRISI DIU

r nd gl, for ampl, rad all t vailbl id mtril oftir ti Yt tir nowld of hindim today m infficintVivkananda and Arobindo, imilaly, d ympaty fo chritianity

nd wr omwt informd Yt tir nowldg of critian tologyw rdimntry t i to t cdit of ti tird p tht it a crtd mor condciv climat fo dilogu on ha to ackowldg tgrt rvic of acadmic tdi

t nviion d itictiv fort p fort pa, bmit,cl lng t fid idntty of bot par h fcndation of t prvi-o pa ha poducd it ffct h foth pha i a gnin di-

log mong popl wo appn to b hind and citin t i trelgou dlogue mong id and chritian t m laborat on ti

A ind, v nv found it difficult to idntify wit t p-on of J, writ Anantnnd Rambacn in tpicl fion o wic ponlly could dd: A a crian (and init on th lowr c), v no difficlty in idnt fying mylf with th hindu dr.

Collg from bot id will ightly mark tat it ll dpnd on

wt w nrtnd by J nd dr. u, wo pron, ccord-ing to t firt citin concil, i not uan bt divin? h RinCrit, St Pl bliv? t ? Dr a Mn dcrib it? Or, t vdr of t G? ntna dr of noinduim?

ut r t problm bgin and do not nd hat do it man to b ind? Or a citin? it a doctin, an intptation? A chrc ordy? A itoricl tdition? i party lin? hat mak on a

ind? Or a citian? o dcid? And vn if w ay a community,wic on? And accodng to which critria? av w to pcrib oncnd for ll wt it i to b a ind o a critian? Ar all t mt tbd ind? And all t noncrchgor bd critian?

indcitian dialogu i not utd wit t comprionbtn Rmn and onavnturimpotnt to and imilrdi r

h dia logu ha to b cula; it ha to dcnd to t ara of malconc it to nt into t man and politicl arna of o t tt ndrtanding of t ulu d not nd to b t critan notionof clarization W nd to unath th undlying komologi

foth pa tat a dia logu in wich nit a poli ticlly dom-inting indim no an tablid and powrful chritinity tppr and o povid th famwok in wh ich th dialog tk plcNor i t dialogu puly dia lctical o iply doctrinl dilogu



TOWR HIDU-HSTI IU 145

ha gon dp, on th on hand, and gottn mo tna , on th othDp, fo w dicu ponal iu and blif with immn conqunc fo ou l iv Mo tal , fo w do not nvolv lag commu-

ni ti o pak fom th dfinit poition of a chuch o amprdaya. othd m to b confontd with a imila tchnocatc civilizaon, vnin t mot co of th coutyid

t would amount to a upficia tanc and poibly to a btaya ofon' dpt conviction, w w to da with modn poblm oftchnocacy, pac, utic, hung, o imply buin and wok in uch away that w mak abtaction of ligiou bif o lgat thm to th

pivat ph h hndu and chitian contt a diffnt; thy aligiou and ponal , but at th am tim poli tical, conomic, and cula, and thy infom odinay li f Do w nd an Ayatollah homini tomind u buta y that on id alon do not t th ul of th gam?h fouth pha of th dia ogu i a bung iu h quick i of anindian mddl cla appantly uccful n th ul of a comptitivocity in a tchnocatic ytm i not an alin poblm to th hindu-

chitian dia logu t bcom a ncay pat of daloguphap vnfo uvival

hi fouth pha i, fit of all, dialogu t i a dialogu amongpt o common popl, mchant o ndutialit, intctual oatit who happn to mo o l v thi taditon, but who a nottd to thm to uch an tnt that thy dfnd any fd othodoy hactyp may play a mo impotant o than th plicit ida o b

u, any authntic d ialogu i a ach fo tuth, and thfo it un thik' of fndig itlf outid' th fold ut in thi mging fout phath a no nonngotiabl topic, no claifid' matial o hiddnagnda, not bcau pviouly pop w not inc, but bcau thv notion of othodoy ha bcom flibl, dynamic, and not mlyintllctual

t wou d b a tback in th dia ogu i f thi fouth pha w to b

lud into th tap of upficiality h fouth pha i a nw tp t iceatv not only in ntpting th oth ' t i al o iovativ undtanding onf'

coud put it in tm of dpth pychology Shoud not a chitian,t twn ya of tdyng hnduimand a hdu, aft a imilapiod of tuggling wth chianityam that n an impcptiblway th udd sbct matt ha mad oad into thi pctivpschs, ut s one ontneoul imitat th gt and idom of th



14 OWARD HDU-HRSAN DALU

esns ne lives with? Shuld w not uect al that n may one dayfll in ve with the esn with whm on i contantly dalin? Cul talsmiis is al a henmnn haening amng eligiu taditin

We ls kw that the cnstant encute wi th each the ma gnathted and disgust, o ometime he indiffnc Fundamntal ac-tins ae als ssil ut w huld vecm ligiou natinalimpr p s that we may wlk twad a healthy plualim .



Index of Scriptures

b Qns IX: 5 02 XVI I:226 XVII:2 5

Od Tsmen Lue VII:9 q :77 4

Gene : 2, c : q 2 IX:49 02 : 02:2627 6 IX: 85 III 2 5 : 2 V:78 02 IV:2 III :5 5 XI:2 85 V:

XIII:2 2euernmy XIII:26 VI: 2 h XVI : 7

: 2 5 XVII:28 1h : 4 12XLII: 02 : 4 16

Romn : 6 9

: 6 5V : 2 VIII :2

N Tsmn III: q 5VIII:2 8

III : 6VIII:29 6

hew IV:22 4X:10 02

:2 V:44 6XIV:2 02

I I: 2 5 VI :565 5IV: 5 VIII:2 8V:8 5 VIII:6 Crnhn

X:20 02 VIII:58 02 : 0 5

XV:28 q 02 X:45 5 :2 5

XXI:0 85 X:9 : 02

XXII:7 2 XIV: 5 I I I : 9 5

XX\:40 4 IV:6 0 IV: 5

XIV:6 V:24 7

r XIX: 627 XV1 q 2 CornhnX: XV26 5 V:7 7

8 XV: sq VI 10 1



E E

alatas Revelat titta

I4 135 XXI1 135 30 1335 136 43 ( II, 6) 133

16 133 50133

15 137 nn Sces 58 133eeences 6

has 15 133

1 0 135 ttaraniya3 135 , 4 1 Jba pani:ad 10 0 , 80 136 I I I I 1 135 I II , 4 16 13I13 135 I, 13 KatavattI 137 I, 67 133 XIX, 6 33

, 1Phlas I, 13 L/itavista8 1 XIII, 1 75 sq 135 1 13 haa da

XI, 2, 1 134 Mabrtalssas XI, 3 133

15gavad Gt

I I 10 17, 7 133 Maparinibbna-stta

I, 15 133 I I I, 3IX, 3 41 , 1 0 13IX, 1

1 Thessalas 1 Maitr pani$ad

�odhicaatra , 3

mthyteva I, 10

I6 33

IX, 4 135

raha traMajjianiya

ebws I, 6 133

10 I, 1 , 3 61 I, 83 133

1 1 136 I, 7 135

1 ndoa paniad , 6 133I, 8, 7 3 I, 86 16

Peter I, 13 133 I, 133

0 1 I, 6 33

16 133 Dhaapda II , 54 133XX, 6 (278) 132 63 136

Peter I, 8 (7) 1 7 136

4 136 18 13 Da-niya Miindapa

, 3 133 II, 1, 1 (251) 13

h I , 1 133 II, , 1

167 133 II, sq. 13 I II , 5, 6

1 36 III , 1 38 6 6



DX OF URS 14

Mldy, y tiy ik?sy,Ngjna , 1 133 nideaI, 1 , 8 33 XIV, 242 134

XXV, sq 33 I, 36 133XXV, 19 34 I, 39 133 ea UpdXXXIV, 8 9 I, 210 33 III, 8 sq 136

I, 68 33

jfpitst I I I , 33 136 Tiiy B

IX 134 , 66 32 II , 1 , 2, 12 134I I I, 103 136III , 1 89 135 Ud

snpd, V, 136 I, 10 135

Candai IV, 54 35 V, 5 133XXV, 3 33 V, 75 1 VIII, 1 133XVI, 8 35 IV, 296 35 VIII, 3 133XX, 5 138 V, 420 sq 32XXV 133 V, 42123 102 inyp

I, 32 61 d tpt Bm�X, 90, 2 136 I, 3, 1 , 9 1



Index of Names

Abraham, 93Aam, xiii, 25Abose, Sait, 59nAquas, Thomas, 59, 37n, 42, 43Aristotle, xv , 28, 33, 89, 36nArius, Athaasius, 35nAuguste, Sait, 49, 74, 35, 37

Aurobido, 6,

Bhaacharya, K C, 26aventr, 4Buber, 35Budha, 46, 86, 90, 1, 20, 2, 23,

3 , 36n, 38n

Calvi, 37nCanrakr, 33n 35n, 38nChaolun, 37nChe Guevara, 39Chist, 47, 48, 52, 3, , , 70, 7, 88,

, 92, 93, , 20, 2 , 22, 3, 25,29

Chuang Tsu, 39Cung Yung, 73Ciceo, 27Clement, 35nCofer, Maximus, nCusa, Nicolai e, iCuttat, J A. , 0

Daaaa, 63ar,

u,

Ebner, 26, 35Eckhar, Meister, 59, 37nEnglish, J , 40n

en, G F euerbach, L, 5

Gaamer, H G, 26Gahi, 139, 40Gegory, 35n

Habea, J, 26Hecker, P 0Hege, G W F, 2, 5, Heiegger, M , 2Heiman, B, n

Herakeitos, vHippolts, 90Husser!, E, 26, 78

Inia , 6 , 9, 28, , 4

Jacbi, F H , 5afe, , 38n

Jeome, 6Jesus, 4, 53, 70, 88, 93, , , 2, 4Joh Eagelist, , 9, 24, 32n 38nJung, C G, 38n

ant, 28, 35omeii, Aatollah, 45King, Ma ur, Jr, 39

KQa, 47, , , , ,



INDEX O NAMS

Llull, R. ix, 4, , 1 2Lmbari, G . , 9

Mau, 144Mar, 90M, 45Muler, . C, 0

Ngua, 19, 3313Nbli, R. e, 7

Paikkar, R., xi, 58, 7n, 10, 3,

38Pataeus, 39Paramahamsa R., 75armeies 26Pascal B ., 35Paul Sait, 45, 92, 96, 1Pear, BA , 38Peter Sat,

Pico ella Mirala, xv xviPlat, 27, 33 89, 36Pu, E, 73

amakrisha , 75

Rmuja, 44Rambacha, A, Rt, , 0

Rsezweig 35Sabell ius, Saccas A, 39akara, 26 6, 42, 43iea , 35Saaa 63heler, M. , 26heauer A,

hu, E . , 59gCha 37iva 8, Srasser, 26Svetaketu, 25

Theatets, Tlst L, 39

Ur

Viu, 8Vivekaaa,



Idex of Sbjec

Asoute, x, 5, 63 66 80 ,8, 40

Asouteness, 04, 106solisansprc, 04Acde (cdecs), 66, 14

44adaia, 9Agostcs (gnostc), 05

aora, xaka (aka), nAenton 8Aghty, 5Angy, 17, 67 90 S al oe-

ophsanmn, 7anmada, 0

Anthopog x, 6, 5 9, 30aparya, 40Apoogetcs, 86 06ryasayn i (aryaaccni) , 0 3naaka, 134n S also akaAest (tes), 7, 24 08 3a, 4, 38 8a>yakaai, 36nAeness ys, 37n

pts 37nes 4elef, 4, 54 55 76, 04 Bwsssin rap (genel n-

scousness) 25bodv, 45

r, 7, , , 4, 5 43 6 n 68

dya, 143uddhs 64 9, 16, 7, 8

3 36n

Ctolc 03, 04, 3carima, 95Cst Jeus 4648 -56, 68, 70, 7

75 86 88, 90 9 93, 97, 99 00

0-5 19, 34n 35n 43, 44Chstend, 70Cstn xx 8, 9 7 4, 49 5, 53

55 5 65 69 70, 7 74 79,83 86-94, 98, 03 05, 08 09, 3 26 3 33n, 36n 394-5

Cstn t, 70, 86 87 89 93 96 00

1 , 6 27 9 30 3 39-4 , 43- 45Chstents, 40Chstoy 90Cuch , 3 39, 70, 89, 90, 93, 99

44Circmincsi, 9 8 S also pric

rs iCtn, 31, 45Cunn, 7, 43 00Count x 35 3, 44, 37nCopssn 28Cocpiceia, 33nCnscusness, 5; egous, 98, 99;

tnscendent 79Coneson, 3Cosos, , , 3, 7

Cosothd xv



NDX O SUBJS

Ceation, , 23Cee, 8Cossetiization, 58, 1, 30Cucxon, 97Cypt-missionay, 107Cult, Maan, 77

dn, xvii, 1 25Dawinism, 1 40Deat, 00, 12 1Dekeymatzaton, 88Demacy, 42, 140

d, 134nd, 13, 21, 43, , 105, 4 See l

sdrdrnyt, 134drmsnvy, 105Dvn, 141Dialectics, 26-33, 27, 33, 121; Heglian

escipton o, 27; Maxist 's int

petation o, 28doos, 141Dialogue, xvxvii, 1 , 4, 22 , 25 , 27, 36,

37, 44, 51 , 53, 54, 58, 63, 66, 68-70, 7478, 81 , 82, 86, 87, 8, 105,08, 0, 111115, 40-145; cistian-inu, 143; iaectica, xv, 2,30, 34, 38 130 ialogical, xi, 23,25, 27, 28, 30, 31, 33-35, 373, 107,

30; ecumenical, 107; eotic, xv;xteal, ; hu-chistan, 7,13, 141, 143-145; inteligius,xvi, 73, 74, 76, 77, 83, 1 3, 4, 41 ;intaeligios, ix , xi, xvi, xii, xviii,xix, 1 , 10, 21, 73, 74, , 4, 4 1;living, 63; eligous, 1 4, 57, 74, 75,, 79-82, 1 3, 44

dyt, 141Diviity, 124Divinization, 123, 125, 127Doctine, 106, 120, 140; cistian, ,

8, 0, 143; du, 143Dogma (dogmatsm), 55, 57, 1 , 8, ,

114, 12, 142Doubt, meoa, 75 80uk,

ugu,

Dynamism, 56, 100, 121

Eat, xiii, 43, , 5, 1 00, 1 23, 30Ecclsiastica , 6Eclcticism, xii i, 30

153

Ecumenism (u), 42, 103, 105-1 0; cistian, 03, 1 04 cumenica, 4244, 03105, 1 See lk ne

Etinss, 122, 124Econt, xvi, 4, 27, 31, 3, 46, 63, 67,

70, 71 , 73, 77, 81 , 85, 86, 8, 2, 108,

13, 142; cosscultal, 24; inteeliious, ; o eligous taitons,26; o belis, ; phlsopical,80; iios (o eligions), 4, 1 1 , 3,58, 6 , 6365, 67-6, 73, 75, 77, 82,83, 85, 03, 142

Enligtenment, 12 1, 1 23Envionment, 105

kts, 8Epiany, 48, 52, 53Eistemology, 34ety, 133np, , 73-7, 80, 81Escatly (htn), 8, 53, 87, 8Etyoogy, 33nEucaist, Evi (eo), 106, 1 08, 1 1 2

Evolution, Exclusivism, 5, 55, 105, 143Exeience, cosmoteanic, 43; ml-

tieliius, 50; eligious, 5,7,06, 07

Fait, xix, 41, 47, 48, 50, 51 , 5 55, 57,58, 62, 65, 6, 74, 76, 8 1 , 82, 86, 88

Fall, 21Fat, 22, 8, 1 23-1 25Fecnation, xix, , 130, 13, 144Fes, 24, 125Fedom, 100Fullient (ss), 123

Gnostc, 4Go, xv, xv, 5, 6, 2 7 9 4

57 9 5 5 55 7 75



54

Gd (on 78, 80, 93, 99, 106, 113, 15,116, 120, 123-125, 129-131 , 134136, 143; Gded, 48, 125, 1 31 ,

132, 133Gdess, 112Gce, 1 16, 1 7, 43; (), 11 7Gwt 98ff, 130; cpte e-

g, 85ff

Hppess, 106Ht, 105Hee, x, 106, 1 23, 1 24

Heew(s), 1 15, 125, 1 33, 1 34, 136Heeneutc(s), xx, 10, 27, 65, 67, 71;

d tpc, 27; tegc, 43Hi n nc, 120nyn, 1 5Hdu(s), xx, 42, 86, 97, 04, 108, 109,

139-145; cst, 79; s, 134n;tdt,

Hdus, 63, 86, 87, 88, 89, 00, 1 39-4 1, 1 44, 145Hst, 1 7, 42, 51, 53-55, 87, 89, 93,

100, 111, 112, 115, 16, 139, 140, 143Heps, 1 8, 67Homo vior, 128Hgeet, pcpe f, 66Hpe, 70Hus, 100, 126, 128, 129, 131, 142

Hut, 106ypossis, 90

Ideg 7, 10, 23, 34, 39, 95, 106, 126Idesncs, 1 25Id, 65Ignce, 120llic pos, 120

Iece, x, 105Ict, 50, 120, 123Icuss, 6Inddult, 140Ift, 27, 86, 125spt, 125Itegt, 92Itelectus, 50Intedepedece, 44

nteut, 5, 56

DEX OF SBJECS

ntepett, x , 5, 6, 10, 1 5, 56, 63-65, 86, 88, 89, 92-94, 98; cst,94

Itut, dvii, 123; ntpcsc, 120; uddst, 122; cstn,90, 92; cstedc, 120;edetc, 79; un, 22; nndu stc, 123

s, 5, 1 00vr, 68

Jews, 11 1, 1 12, 125jni, 14Justce, 106

kiros, 43klp, 8mdn, 21krm, 9, 42, 58, 65 , 68, 75, 78, 94, 12 1,

140

kr, 128, 137kv, 133krm, 88, 92kdi, 141gd, x x, 124sg(es), 140, 1 41 , 144; cfct

f, 140kosmos, 121

ksm, 134kriy, 125

guge, x , 5, 14, 19-21 , 29, 36, 37,43, 46, 57, 75, 87, 96, 99, 07, 40,141

et, 86, 1 06, 1 2 , 28gc, 44

oos (logoi, 22, 28, 33, 37, 57, 0, 92,140, 141e, 70, 112

vk, 24myn, 15i, 8l, 139, 24, 100 , 3, 4, 0, 24, 15,

26, 8, 9, 0 s cos,



DEX OF SUBJECS

xi; uzg f, 1 27, 1 31 ;s f, 120

mn 24Ms, 17 142mni 83, 100, 101, 124Meblism, 13, 100Mep, 4, 13 , 14, 16; , 11 , 1 7;

buddis, 122Medgy, 48 130Miccs, Mcdxy, x, , 88Mdey, 97, 140

Msm, 26Mge, 35, 140Mnply, xi, 1 1 , 71 , 1 32Mes, 25, 34mi 65mipjk 65Musls, 5, 9, 16 , 65, 1 11 , 1 13Mysey, xi, x ix, 56, 69, 71 , 88, 1 12,

116, 13 1; , 49Mysium 109Myscs, 114My, xx, 37, 38, 88, 114, 126, 140, 143;

de Wese, 140; Myhs 141

nimy 122s, 122ni xx, 14, 27 65, 90, 106, 121-123,

128, 133n, 1, 35; nd s121 S ls pni

nm 79, 82 83

Objec, 33, 34, 121iks 107ikumn 42, 43Oy, 37

O, xOgen, 90Odxy, x, , 52, 65, 93, 106,

120, 145Opxis, 106ui 90

P (ps) 86 4, 15, 6 17

pl

nc, 43Ples, 7-9, 66pini 122

Ps, 43s, 7Ped, 21Pefec, 112PihOsi x i, 9, 1 8, 137n

55

esn, xi, 98, 10 1, 124 125, 131enengy, 26 , 75, 78, 79, 82, 83;

esei, 26; f eligi, 76, 95,82

Plspy, 25, 35, 42, 43, 45, 65, 75,80, 82, 83, 94-96, 98; f eg, 83,94-97, 127

yscs, 36Plg, 1 21ilgge (plg), 8, 13 1 20, 121 ,

143; u, 8, 06pisum 82, 83

plm 119, 122, 123, 1 3, 18Puis, 7, 10, 1 1 , , 45, 65, 106, 146Plcs, 116Pyes, 24ss, pspc 96cces, 106pjf 124pjfpmi 123, 13npymup 18 1 135

xis 140py 8edce, , 119, 120, 125,

126, 127, 128, 13 1, 1 3ppn 90esn, 77, 104psyh 78Psyclgy, 145

ls (nly), 17, 43ey, 82, 99, 1 22, 125, 130, 13 1es, 29, 130edeee, 13edepi, 12 1, 125es (ey) , , 57, 74, 05eg, , , 1, 4, 5, 7- 1 2, 121 ,

6 3 39 5 6 8

63 69 7 7 7 8 8 8



56

elg (cn 89, 9 -99, 0 , 1 03, 106-09, 11 2, 114-116, 119-121 , 125-128,132, 139, 140, 142; isty f, 64,

127; peelgy f, 82, 95;pspy f, 83, 94, 95, 96, 97,127

egusess, , 9, 10, 17, 95, 98,107, 114

esuect, 100, 113, 124eut, 99, 100, 43

saclm, 144

Slt, , 12 , 16, 47, 53, 55, 70, 71,87, 109, 119, 120, 122, 28. S alsSa

samanaya, 105samkha, 32nsanyss, 13samadya, 4, 45sas, 14, 121 , 123

sasa, 104, 2saska, 13 S als asaskasanama, 8Sst, 132, 133, 137Sclstcs, 95Scece, 32, 36, 66, 105, 115, 116, 140,

143Secus, 27Secuz, 1 44

Sef, , 74Sece, 22, 123; f udd, 123S, 93, 121S, 18, 64sandaln, 6Sclgy, 26, 35S, 123-1 25, 135nsa, 121ff S als Salt

Spt, 1, 33, 42, 46, 55, 62, 93, 1 00, 123125, 1 37nSubject, 33, 34, 121snna, 135snnaaaga, 133nya, 134nyabhah, 134yga, 134ya, , 119, 122, 24, 128, 35,

17

N DEX OF SUBJECTS

nyada, 122sa, 21sabhaya, 34n

sabhanya, 134sadhama, 3, 44sak, 25Syncets, 4, 1 30

ah, 132 S ls Tst, ?aTecccy, 126, 140, 145Tecgy, ii , 31Tst, 7Tetpcsic, iTecentsm, 40Telgy, 42, 43, 54, 66-68, 82, 95, 98,

99, 0 , 03, 33, 1Tepy, 53hsis, 123Tst, 120 S als ahTdt, i, , , 4, 5, 8, 10, 3,

16-18, 21 , 52, 53, 55, 56, 69, 75, 98,105, 122, 125, 128, 30, 142, 44,145; bic, 7; buddst, 120;cist, 49, 9 , 20, 1 23, 1 25;indu, 40; elgus, 16, 63, 97, 04, 105, 126, 130, 142 146

Tnsceece, 105, 124Tsl t, 20, 96

Tty, 22, 89, 90, 127; csti, 124?a, 132 S als ah, TstTut, 5, 6, 7; dct, 6; stcl,

87; etl, 1 05; elgus, 7, 5,16; uesl, 5, 87

ese 10 1 7, 43, 99, 1 4, 24

cuty, 22, 23Vai�a, 7, 48, 51, 53, 54Visin, cstedc, 24

Wsd, 1 12, 124Wld, i, 29, 58, 7 , 93, 99, 104, 1 15,

116, 30, 35-137, 139

Ziis, 35



Acknowledgments

G A T U A K N W D G M N T M A D T T T A pu of t foog oo a oua fo gatg p

o to u ata tat appa tm A t capt, o,a fo t oo

MottoCapt 1

Capt

Capt 3

Capt 4

Capt 5

Capt 6

Capt 7

Capt 8

Capt 9

Capt 1

Appa j Ecmnic Sti 1 , 4, p 773

Rv o of t ft toAppa Wag ( , Th W' Rii Titin(Eug: T & Ca, 198, pp 1-1

R o of "F cca So a pca mu-tgoa fagmto autoogfco otao Hmn Xvi Zbii (Ma: Moa Cto, 197, o, pp 35-59 A ot vo appa a: "A ut-ou Epc A ctf Autoogapca Fagmt Anicz ic Rviw 53, No 4 (cto 1971

Appa Th ] Rii Sti (Pua -vt 3, 1 1971, pp 1-16

Appa Rii0 d Scity 15, 3 1968, pp 55-6

Appa Th v Thic Rviw 66, 1 aua1973, pp 1131

Appa ] Ecmnic Sti 19, 4, pp 781-86

Appa Ctni 3 1 955, pp 3-35

Appa M Roo ( , Riin n t umnii M (Watoo, t, Caaa: Couc o t Stuof Rgo, 197, pp 67-86

Fom a Foo to Coa (, in-Citin Di (Mao : , 199



Works by Raimon Panikkar

on Dialoe

Bk963/II

1963/III

964/IX966/XII

967/3967 / XI970/XI

19 81/X 1990/XXX199/XI

Atic967/0

1972/3

9 79 /1

98/

98/9

990/7

L'incnt igini n mn cntmp (Rom: Edi-zioni ntacionali Sociali )i vi/n G d in (Wilhim/Obb: owath)igin igini (cia : Moclliana)M Apci (Rm: Abt)

Kgm Inin (ambug: Rich)Onbg Vkndig (Fibug Hrdr)L mt c t n 'hin im t • clitiim (PariC) Unknn lit iim (arykoll Obi) Sb di intct (Salamanca: San Etban)Inviib mn (Miapoli: Fot)

"Dialogu btw a and Ray: u Christ Uniqu?li t y, Cambidg, I, pp 2737"I dialogo com atto ligioo cc, Aii, 31, 2, pp17"tatattva A fac to a induChitia ThoogyJd, ottaya, 9, 29, pp 63

P un dia lgo dll civi lt, Dibattituto tnutosi a Citt diCatllo i l 2291 982 Citt di Catllo (Cnto Stud i 'Alta-pagina), pp (po manucipto)induim ad Cit, i n Spiit n i tl (ayddict t F Inatiu iudayan), d iyagappa,aa Aikiya Alayam), pp 222"a sa ll'inonto plantaio tra i popoli, in ivi

ent lh ne llenn , ed ro Guzz (Geva:re) f



60 OS BY AON PNKKA

99 / 23. " ggnung d ligionn Das unvidichGspch Dlog de elgoe, nchn pp 939.

994/28. "a stica dl di logo (Entvista con . Pania)

f kotextelle eologe issionswis-snschatlichs nstitt Fanut (O) 993 pp. 937.

996/29. "ligin Filosoa Culta l . vt de e de lelgoe (adrid Univrsidad Coplutns InstitutoCincias d las rligions) pp. 258.

998/ "E proba d a usticia n l dilogo hindcistianoin elgoe de te ldd del oe Aot l

dlogo teelgoo Santand (Sal trra) pp 0735.

panikkar the intrareligious dialogue

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