Religious Pluralism and the Trinity Absolute
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Religious Pluralism and the Trinity Absolute
Religious Pluralism is a term used to designate more than just mutual acceptance and peaceful co-existence among different religions. The Integral Pluralist worldview is that the major religions of the world probably are, to a large extent, just different ways of looking at the same God. Religious variety can be a wonderful source of cultural stimulus, when religious beliefs are looked at in a comprehensive context which recognizes the differences, but integrates their best attitudes in an inclusive framework.
Our world has a lamentable legacy of bloody wars in the name of religion and religious exclusivism. The challenge of relations among peoples of different religions has been made very clear by the Twin Towers event of September 11, 2001 and its global aftermath. Nevertheless, as religious communities and as growing nations, our futures are inextricably linked, being joined at the hip so to speak. We must develop a truly multi-cultural, multi-religious society in order to get along.
In the past, religious misunderstandings have caused immense grief, but civilization is rapidly approaching the point where the very survival of the world depends on overcoming anti-social religious conflicts, and the negative impacts of increasing population on the planet. The human race can no longer afford religious strife that divides people and disturbs urgent cooperation on mutual issues such as conservation and sharing of resources, combating climate change, stimulating healthy economic growth, etc.
Peace in the world requires peace among religions. Integral religious pluralism is a necessary paradigm shift whose time has come.
This book shows that an abstract version of the Trinity is an excellent metaphysical vehicle for a new form of Religious Pluralism that is systematically inclusive, universally moral, and highly synchronized with the world’s three basic underlying religious attitudes to the Absolute; as well as totally unified, through the systemic metaphysical necessity of synthesis, and the principle of the unity of all truth.
In a constructive worldview: east, west, and far-east religions present a threefold understanding of One God manifest primarily in Muslim and Hebrew intuition of the Deity Absolute Creator, Christian and Krishnan Hindu conception of the Universal Absolute Supreme Being; and Christian, Shaivite Hindu, Buddhist, Taoist, (and Zen) apprehension of the Holy Ghost, the Destroyer (meaning also Consummator), the Unconditioned Absolute Spirit, and the Tao of All That Is (and is not). Together with their variations and combinations in other major religions, these religious ideas reflect and express our collective understanding of God, in an expanded concept of the Holy Trinity.
The Trinity Absolute is an exciting new narrative of Religious Pluralism. A flag of peace through multi-dimensional unity, planted in an exhaustive analysis of past and present major religions and philosophies. Religious Pluralism based on the Trinity Absolute could be a providential paradigm for mutual understanding and world peace, just waiting to be discovered or rediscovered, and activated.
This is not a new religion, but a glorification and renewal of the old religions, demonstrating a natural circumincession or procession of the systematic unity of the core values at the spirit-heart of all the major religions of the world.
Check It Out! Let’s give peace a chance. Perhaps, we have nothing to lose but our inconsistencies. Please leave your thoughts for the Bulletin Board on the e-mail Contact page.
God seems to have manifested himself through several historic messengers. No single point of view is the complete truth. However, there must be some metaphysical systematic unity in these teachings, because ultimately all truth (including science) must be part of the explanation of One God and his Creation.
Pluralism claims that religious differences are best seen as the ways in which different cultures have perceived and experienced those messages and representatives of God. However, the religions which have sprung from them are not necessarily the perception of different Gods. It is rather more likely that the One and Same God may pervade most of them, casting multiple expressions of His multi-dimensional nature.
Pluralism leads to a less myopic view of one’s own religion. Other religions hold a piece of the puzzle called diversity. Pluralism is premised on the significance of real differences as a source of vibrancy and strength. Pluralism is the engagement not the abandonment of distinctions. Pluralism looks for the musical harmonics of distinct tones in a symphony of beliefs, not uniformity, but a polyphonic melody.
Religious pluralism means diversity, genuine respect, interfaith dialogue, and accepting other religions as valid/legitimate – not coercion, not compulsion, not indiscriminate indifference to other truths. Religious variety provides a pleasant respite from the monotony of too much uniformity. Diversity is healthy and something to be celebrated. As well as being democratic, Pluralism also has the virtue of being a universal moral worldview.
Realistically, as the world becomes more and more religiously and culturally diverse, we will have no choice but to practice pluralism in order to avoid a “clash of civilizations” over what amounts to a possibly preventable and ultimately correctable misunderstanding.
Recently, nature (climate change) and human events (religious and economic warfare) have reached a perfect storm. But, we need to “clean up our act” morally, before we can do it physically. In order to combat the breakdown of civilization, as well as curb endless cycles of heartless attack and ruthless retaliation in conflicts over ideology; we need to construct or reconstruct, a new alliance of Religious Pluralism based on a “new deal” for the people of all major religions – a religious contract/covenant of respect and freedom.
Mere toleration is too fragile a foundation for a world of religious differences in close proximity. It does nothing to unite people, and leaves in place the stereotypes and fears that underlie old patterns of division and violence. In the world in which we live today, our elitism and ignorance of one another will be increasingly costly. If the interactions of society are to be at all a rational process, some set of principles must motivate the general participation of religious groups in the oneness of the community, without hindering the maintenance by each group of its own personal identity.
Despite apparent differences, the underlying similarities among religions suggest the possibility that they may all be merely different facets of some multi-dimensional reality. The diversity of world religions may be rooted in the diversity of the divine life itself. Then, by the principle of the unity of truth, all the diverse parts of truth must fit into a compatible whole. There must be some form of creative pluralism or constructive interpretation that will allow all groups to agree to a “minimal consensus” of shared beliefs in a systematic unity.
Recently, a number of theologians have suggested that the Trinity may provide the key to an inclusive theology of religions, and a new understanding of religious diversity. The doctrine of the Trinity can function as a metaphysical “architectonic principle” to unlock the providential purpose and meaning of religious variety, in the portrayal of the multi-dimensional nature of God. A deeper understanding of the Trinity might include a synthesis of all that God has revealed of himself, as contained in the wisdom of all the world’s major religions. Thus, an abstract version of the Trinity could be Christianity’s answer to the world need for a divine structure and language of pluralistic theology.
If in the beginning, God said “Let us make man in our image” (Gen. 1:26); then later on, he might also have said “Let us help humans make their religions in our image.” Indeed, if the Trinity concept is correct, it is quite probable that the inspiration for different human religions reflects particular expressions of the triune manifestation of One God. On the face of it, God may be telling us something about his multi-dimensional self, through the diversity of major religions, which can be seen to fall into three basic attitudes to (or perspectives on) the Divine.
Trinity Absolute provides the most readily-available all-inclusive language for speculating on systematic unity in metaphysical matters of religion. This abstract understanding is of the utmost urgency, for a truly democratic settlement of this world into a universal civilization, constructed on the highest ideas and concepts of all our basic religions and cultures – our common world heritage.
These “divine ideas” are individualized, personalized and conserved in the concept of the three fundamental personae of One God, reflected in the world’s three basic underlying religious attitudes to the Absolute. Taken in their over-lapping teachings, they articulate the members of the Trinity in an absolutely elegant, universally good, and truly beautiful portrait.
The research gathered in this book shows how the major religions of the world map directly onto the Holy Trinity, when considered in the abstract absolute form it naturally exhibits; i.e. the Trinity Absolute. Indeed, One God is craftily hidden in his creation.
In a rational pluralistic worldview, major religions may be said to reflect the psychology of One God in three basic personalities, unified in spirit and universal in mind – analogous to the orthodox definition of the Trinity. In fact, there is much evidence that the psychologies of world religions reflect the unity of One God in an absolute Trinity.
We don’t have to invent anything, because it is readily acknowledged that Allah, Abba or Father (as Jesus called Him), and Brahma are religious representations of the Creator. But the Creator is the first Absolute person of the Trinity of the thrice-personal One God. So, in at least one respect, we can say that a large portion of humankind apparently worship the same God – the Deity Absolute Creator – reflected in three world religions, i.e.: Islam, Christianity, and Hinduism. This pluralistic worldview becomes inclusive if you consider that Buddhism, Confucian-Taoism, Shinto, and some other major religions seem to be variations on the third Absolute, while certain others, e.g. Sikh and Baha’i, suggest combinations.
The loving parallel between the Christian and Krishnan religions in their perception of the Universe Absolute Supreme Being (Son/Krishna) as the “gestalt” of personal consciousness – that allsoul, oversoul, or supersoul of all souls (“in Christ”) – which will be the Mahdi/Messiah/Maitreya, foreshadowed in the various religious teachings of the second coming, etc.; is too well-known to bear repeating. (Nevertheless, I try to recite it in new ways – see below, as well as Preview, and Contact pages).
Based on the three distinct psychological attitudes to the Absolute evident in major religions, documented in this book; it is possible to predict the eventuation of an ultimate consensus of World Religions on the conceptual identity of the Christian Spirit of the Holy Ghost, Muslim Angels and Jinn, Hindu Destroyer/Consummator, Buddha’s “Unconditioned” middle way of Nirvana, and Lao Tzu’s ultimate great way or Tao of the yin and yang – even the Unconditioned Absolute Consummator of Universe Destiny.
The Trinity Absolute is portrayed in the logic of world religions, as follows:
1. Muslims and Jews may be said to worship only the first person of the Trinity, i.e. the existential Deity Absolute Creator, known as Allah or Yhwh, Abba or Father (as Jesus called him), Brahma, and other names; represented by Gabriel (Executive Archangel), Muhammad and Moses (mighty messenger prophets), and others.
2. Christians and Krishnan Hindus may be said to worship the first person through a second person, i.e. the experiential Universe or "Universal” Absolute Supreme Being (Allsoul or Supersoul), called Son/Christ or Vishnu/Krishna; represented by Michael (Supreme Archangel), incarnated in Jesus (teacher and savior of souls), and reflected by others. The Allsoul is that gestalt of personal human consciousness, which we expect will be the "body of Christ" (Mahdi, Messiah, Kalki or Maitreya) in the second coming – personified in history by Muhammad, Jesus Christ, Buddha (9th incarnation of Vishnu), and others.
3. Shaivite Hindus, Buddhists, and Confucian-Taoists seem to venerate the synthesis of the first and second persons in a third person or appearance, ie. the Destiny Consummator of ultimate reality – unqualified Nirvana consciousness – associative Tao of All That Is – the absonite* Unconditioned Absolute Spirit “Synthesis of Source and Synthesis,”** who/which is logically expected to be Allah/Abba/Brahma glorified in and by union with the Supreme Being – represented in religions by Gabriel, Michael, and other Archangels, Mahadevas, Spiritpersons, etc., who may be included within the mysterious Holy Ghost.
Other strains of religion seem to be psychological variations on the third person, or possibly combinations and permutations of the members of the Trinity – all just different personality perspectives on the Same God. Taken together, the world’s major religions give us at least two insights into the first person of this thrice-personal One God, two perceptions of the second person, and at least three glimpses of the sublime third.
* The ever-mysterious Holy Ghost or Unconditioned Spirit is neither absolutely infinite, nor absolutely finite, but absonite; meaning neither existential nor experiential, but their ultimate consummation; neither fully ideal nor totally real, but a middle path and grand synthesis. This glorious Spirit is a consummation of the primal spirit-consciousness of the divine Absolute mingled and melded with the superconsciousness of the spirit of the supreme Allsoul (including the “collective unconscious” or consciousness of the unconscious), culminating in the ultimate personal consciousness of the Absonite Spirit.
** This conception is so strong because somewhat as the Absonite Spirit is a synthesis of the spirit of the Absolute and the spirit of the Supreme, so it would seem that the evolving Supreme Being may himself also be a synthesis or “gestalt” of humanity with itself, in an Almighty Universe Allperson or Supersoul. Thus ultimately, the Absonite is their Unconditioned Absolute Coordinate Identity – the Spirit Synthesis of Source and Synthesis – the metaphysical Destiny Consummator of All That Is.
This “3D Ultra High Definition” concept of the Holy Ghost gives a stereoscopic view composed of three colourful supporting images or expressions of the Holy Spirit, i.e.: the Hindu Destiny Destroyer/Consummator, the Buddhist “Unconditioned” Spirit of Nirvana, and the neo-Confucian Tao of All That Is (and is not) – synthesis of “source and synthesis” (the yin/yang).
After the Hindu and Buddhist conceptions, perhaps the most subtle expression and comprehensive symbol of the 3rd person of the Trinity is the Tao (see book cover); involving the harmonization of “yin and yang” (great opposing ideas indentified in positive and negative, or otherwise contrasting terms). In the Taoist icon of yin and yang, the s-shaped line separating the black and white spaces may be interpreted as the Unconditioned “Middle Path” between condition and conditioned opposites, while the circle that encompasses them both suggests their synthesis in the Spirit of the “Great Way” or Tao of All That Is.
If the small black and white circles or “eyes” are taken to represent a nucleus of the converse truth in both yin and yang, then the metaphysics of this symbolism fits nicely with the paradoxical mystery of the Christian Holy Ghost; who is neither the spirit of the one nor the spirit of the other, but the Glorified Spirit proceeding from both, taken altogether – as one entity – personally distinct from his co-equal, co-eternal and fully coordinate co-sponsors, who differentiate from him, as well as mingle and meld in him.
The Hebrew Old Testament and the Muslim Qur’an wonderfully portray the Deity Absolute Creator in many epic inspirational dramas, and colourful moral situations. Likewise, the Christian New Testament and the Krishnan Bhagavad Gita beautifully present the almighty Universe Absolute Supreme Being. Similarly, some Christian, Shaivite Hindu, Buddhist, and Confucian-Taoist scriptures unfold the compound nature of the Absonite Spirit or mysterious Holy Ghost in three glorious images: Destiny Consummator, Unconditioned Absolute Spirit, and Tao of All That Is.
While admitting that it is a simple construct of pure reason, and that it is not even particularly original, I argue that this new narrative of RELIGIOUS PLURALISM has a certain logical inevitability to it, because it is the “only adequate metaphysical vehicle” for a much-needed new universal social contract of pure and practical reason. And also because it is based on a “constructive interpretation” of World Religions, using the very “core beliefs” which are affirmed in their own theologies, to demonstrate an expanded concept of the Trinity, which also rings true with psychology, philosophy, and science.
Why Trinity? – Because there is no other readily available adequate metaphysical vehicle to fill the need for a common spirit-language in religion. “The meeting of religions cannot take place on neutral territory or in a ‘no man’s land’ because it is scarcely possible to speak of these subjects from outside one or another tradition, for it is these very traditions that have the determining terminology.” (Raimundo Pannikar).
While admitting that I have deliberately selected evidence in support of a new image of Religious Pluralism in the Trinity Absolute, I contend that this Trinity is self-evidently coherent, consistent, comprehensive, and consummate – qualities which are usually regarded as a good test of closeness to true knowledge. Perhaps I’ve argued away many differences, and ignored some others, but I have not falsified the record, nor pushed the evidence into any shape it did not already want to go.
If the concept of One God embodied in the Trinity Absolute is true, then it should be able to stand on its own feet with the necessary breadth and gravitas to provide what Plato called a sufficient “rational account” (what Kant called a transcendental deduction), explaining even creation ex nihilo. But the Trinity Absolute is creation out of nothing but the idea or “notion” of itself in the three Absolutes of potentiality, and their reflection in human psychology, philosophy, religion, and science! Ergo, it very well could be the necessary metaphysical formula philosophers have been looking for.
“Made in God’s image” is the answer to the need for systematic unity, rational integrity, and an adequate vehicle of creation. From Kant we know that all the “transcendental concepts of the understanding” can be subsumed under three “absolutes of unity,” as he called them; and we take it from Hegel that the Absolute is the highest of its kind, and the highest of all kinds is God.
Jung (the panentheist) maintained that we are all related as brothers and sisters of a “common” inner experience – part of what he called the “collective unconscious.” Freud (the atheist) confused the collective unconscious even superconsciousness of the Allsoul, with the conscience of the individual, which he misnamed the superego.
However, the indwelling “superego” must be something like a prepersonal spirit “thought adjuster,” not another ego trying to dominate or usurp the human personality. Also, it must not be confused with the personality of the Supersoul. It is the spirit that advises the individual personal ego. It is also a spark of the Holy Spirit, as well as of the Allsoul (who inform each other); and an overplus of the spirit of the Deity Absolute, who is the primal creator personality (with whom they resonate).
As an ultimate metaphysical necessity of unity, this indwelling superconscious pre-personal spirit is essentially part of the same spirit that is present not just in the Deity Absolute, nor only in the Supreme Being, but “conjointly” in their Unconditioned Spirit, and “corporately” in their Trinity.
I reason that, “For as many as are led by the Spirit of God, they are the sons of God… by adoption,” (Rom. 8:14/15), then possibly my indwelling spirit is seeking personalization as some sort of new and original sub-coordinate, associate, or correlate of the Supreme Oversoul of all souls.
This was the Roman Stoic ideal of trying to find God and be like Him, later subsumed into early Christianity, but subsequently almost forgotten. Never entirely eclipsed, this idea has recently been called Panentheism (all in God), and propounded most brilliantly by Whitehead and Hartshorne, in connection with the conception of the World-soul or Allsoul as identical with the supersoul or paramatman of the Vedic scriptures from ancient India (and other insights of “process panentheism”).
My contribution has been merely to sort the teachings of the major religions into the three consistent groupings, suggested naturally by the preponderance and interconnectedness of their corresponding evidence of an underlying unity. Of course, I went down many blind alleys, and kissed a lot of frogs, before arriving at a full-blown concept of the Trinity Absolute. But what began as a more or less random search for evidence of unity, led eventually to a highly articulated, systematic, existential/experiential/unconditioned, triune metaphysical principle (and a library of evidence for it).
Starting with an abstract definition of the Trinity, I knew I was onto something, when it began to bear fruit in my studies, leading to an understanding of new (to me) systematic levels of both differentiation and integration, out of and into primordial pure practical reason, reflecting on religion, philosophy, psychology, science, and all that is.
I discovered that destruction is joined with consummation in Shaivite Hinduism – Siva – the Destiny Destroyer/Consummator. Then, I realized that the whole Greek/Zen dialogue about what Buddha called the “Unconditioned” middle path of Nirvana (neither being, nor not-being, but becoming – neither condition, nor conditioned, but unconditioned – neither one nor many, but all) is entirely analogous to the Christian Spirit or Holy Ghost who is neither the spirit of the Deity Absolute, nor the spirit of the Supreme, but their glorified Consummate Spirit of All That Is “proceeding” from them both.
At the same time, I could see how tightly these teachings fit with the Neo-Confucian Tao (Way) of the yin and yang, and how the Tao equally differentiates as well as encircles (integrates) the thesis and antithesis, in their synthesis.
As I found more and more confirmation in books of philosophy and religion, I began to think that God is telling us something systematic in all the revelations, and glimmers of revelation, which he has inspired in us down through history. And then, I was swallowed by the subject I set out to study. I’m still trying to express what this “something systematic” is, but I am also drawn to the “mechanics” of becoming worthy of fuller participation in the Allsoul, and what that means (see Preview and Contact pages).
All major religions and creation itself cohere in the Trinity of the three Absolutes of creation: Deity Absolute, Universe Absolute Supreme Being, and Unconditioned Absolute Spirit. The Trinity is One God, universal in mind and unified in spirit, but especially personalized in three dramatis personae, faces, phases, facets, expressions, counterparts, co-relatives, cohorts, co-partners, coordinates, or manifestations.
Again, the Trinity Absolute includes not just the spirit of the Deity Absolute, nor only the spirit of the Supreme, but also their Glorified Holy Spirit – originally precessing in, and ultimately proceeding from, their undifferentiated consummation. As already pointed out, the resolution of this “neither/nor” dichotomy may also be seen in the mystery of the Destroyer/Consummator, the “Unconditioned” path of Nirvana, and the Tao of yin/yang.
This abstract formulation of the Trinity is not just the Supreme Being, nor only the Absolute Creator, but also their Ultimate Spirit – all united in a threefold creative perichoresis “dance” or procession of joyously shared metaphysical creative necessity.
If we are entitled to speculate that one of the greatest expressions and strongest satisfactions of the Deity Absolute is “loving and being loved” by his co-equals in the Trinity, and his many “children by adoption;” then, as a matter of rational consistency (for our own, as well as for God’s sake), we must postulate that the Trinity Absolute (or something very like it) approaches true knowledge of the Divine, manifest in a universal idea, upon which we all can stake our moral lives.
We must reciprocate by at least acting “as if” God’s spirit-life is in us, and we are evolving actors as part of His Supreme Allsoul, as well as involved participants in the eventuation of Their/our ultimate destiny consummation – regardless of the improbability and unlikelihood of many people ever really experiencing or even knowing the whole truth about the Supreme Being and Destiny Consummator, let alone the Deity Absolute.
Muslims and Jews seem to have a mutual psychological proclivity and preference for what can only be called the Deity Absolute Creator. Some fundamentalist Christians also believe in the absolute monarchy of God the Absolute – the one and only Creator God, to whom all other beings are merely secondary “modes” or subordinate representatives at best.
The believers in this fundamentalist view of what is admittedly a “multi-dimensional” God, must be asked to recognize the equal validity of other personalized views, which answer the metaphysical necessity that, in addition to subordinates and created beings, Allah or Yhwh must have at least two co-eternal, co-creative, co-equals. The minimal necessary concept of creation ex nihilo is based on the interplay of three absolute dimensions of potential creative force (the three Absolutes of potentiality or creation), i.e.: the Deity Absolute, Universe Absolute, and Unconditioned Absolute.
Apparently the members of this abstract Trinity create themselves and each other, out of nothing but the energy or power of the rational notion of each other and themselves. Thus, as the distinguishing prerogative of personality, they each have freewill, subject only to the metaphysical necessity of ultimately sustaining each other in a systematic unity.
Also as a matter of practical metaphysical necessity, a systemic unity must emerge from, as well as mingle and meld in, the dialectic of thesis (God) and antithesis (Science), reconciled in their synthesis (Metaphysics). We can take this as a fact, because the two logical counterparts of the Deity Absolute (the Universe Absolute and the Unconditioned Absolute) have been clearly identified in world religions. The abstract Trinity Absolute is a philosophical inevitability, and a Christian rock on which to anchor religious pluralism. It is intuitively acceptable to far-eastern religions, but not yet rationally absorbed by middle-eastern monotheisms. Many fundamentalists cannot get over the elementary contradiction to unity presented by the Trinity’s thesis (Creator) and antithesis (Universe Supreme Being); nor conceive of their synthesis (Unconditioned Spirit Consummation); nor entertain the systematic unity of all three, as a metaphysical necessity of creation.
The Oversoul may be His Supreme Being, but Their Spirit is not the spirit of the Deity Absolute, nor the spirit of the Supreme, but the divine Spirit Person of the Sublime – the ultimate Destiny Consummator of All That Is, also known as unconditioned Nirvana, or the Tao of yin and yang. This Spirit concept may be personal, neither personal nor impersonal, and prepersonal, all at the same time (in different respects); while the Allsoul is superpersonal, and the Deity Absolute is primal personality.
“Monarchism,” in the form of over-identification with the imposingly awesome Deity Absolute seems to be a natural psychological attitude of many Muslims, Jews, and some fundamentalist Christians (submission and rationalization). This attitude is highly analogous to the pronounced “modalist” proclivity of many Christians, Krishnans, and others towards “devotionalism” or bhakti, rendered primarily to the apparently almighty Universe Absolute Supreme Allsoul or Supersoul (love and forgiveness). Similarly, Shaivite Hindus, some Buddhists, Neo-Confucians, Taoists, and others seem to venerate primarily the mystery of the seemingly ruthless Destiny Consummator, the indefinable Unconditioned Absolute, and the unspeakable Unqualified Tao or Spirit of All That Is (respect and acceptance).
These three attitudes or modes of religious belief and worship – fundamentalism (God is One), devotionalism (All in God), and mysticism (All is God) – are quite righteous and laudable views when taken in moderation, with respect to each other; but quite insupportable when taken exclusively and unblended.
Fundamentalist Christians, Muslims, Jews, and others should be encouraged to continue worshipping the person of the Deity Absolute or Creator, but at the same time, they must be asked to acknowledge that Trinitarian Christians and Krishnan Hindus can also worship Him through devotion to His second persona – the Universe Absolute Supreme Being or Allsoul Preserver – and to recognize how well this fits with worship or homage directed to expressions of Their mysterious third persona – the Holy Ghost or Holy Spirit – envisioned by Shavite Hindus as a personal Destiny Destroyer/Consummator spirit, and by Buddhists as the neither personal nor impersonal Unconditioned Absolute spirit, and then again by Taoists as the pre-personal spirit of the Tao of All That Is. Different views – Same God.
Religious Pluralism in the form of the Trinity is not trying to abrogate, but rather to assist all religions in metaphysically connecting and uniting their individual and collective ideas of God; so that they may rationally include themselves more fully in a multi-cultural community committed to universal values.
All religions can deepen their own understanding and strengthen their own communities, by looking at themselves and each other as different but related images of One God – multidimensional and manifest in the Trinity Absolute.
Absent any better idea, it would seem that this TRINITY ABSOLUTE concept of One God in three phases or personae is clearly the only adequate metaphysical vehicle necessary and sufficient for a real form of religious pluralism that is more than just lukewarm toleration and talking past one another.
Meeting the demands of metaphysical science, this book demonstrates that there is a wonderful systematic unity to be found in the world’s major religious reflections of God. If comprehensive consistent coherence is your test of true knowledge, then you’ve found the right book.
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