Yesterday I joined John for a coffee, which is why the Daily Entry was stopped short. On the way back I picked up a book for Annie as a birthday present. It is a large format atlas, but one that only does some countries yet has a very playful way of presenting those as well as the general aspects of our planet. Done in Poland recently and now translated into English; I almost kept it and maybe tempted to order one!

Once home I listened to Juliet’s message saying that she did not feel well and was not in form to have our computer social, lunch came next followed by a snooze. Then I ordered the tickets for the Wordfest show John and I had agreed on and posted the bill payments and bought a paper, but forgot the milk.

I know Annie does like books, so I think I’m o.k. with my choice and trust she will be soon!

However, its turn came after supper when I went down south to take my present to Annie. Near her family home is a new Italian market which overflows with products. I think Annie has to grow to like the atlas, since she is so used to interactive electronic activities. I know she does like books, so I think I’m o.k. with my choice and trust she will be soon!

Later today coffee with Don and on Friday I plan to make it to the Alexandra Writing center. There I hope to get some guidance on getting organised for my planned biographical writing format, which I aim to apply to my concept development. I have taken quite a few writing courses, so it is not directly about composition, but more about organising content, formulating a theme and choosing a voice.

I took a short coffee break in order to align some of my recent thoughts and insights relating to Existence Divine and humanity’s religious traditions. For a long time now I have held the conviction that each religious tradition can be accommodated within the framework of Existence Divine, which includes all there is.

But with time, I also realised that religions need to be accommodated such that they can maintain their integrity, while remaining venues of living beliefs. It is here that I remained stuck, not knowing or being able to visualise how I myself, as person, would proceed from this place and formulate this mutual accommodation, finding inspiration and motivation to forward action.

So I remained with my concept of a framework for mutual accommodation, but with no clear perspective on how to bring this about. But, a new insight struck me, welled up in me or emerged a few days ago. It was the realisation that I, as a person brought up in the Christian tradition, needed to make my commitment to a Christianity that would be such a tradition within Existence Divine.

The accommodated belief remains the guide for the believers, but now within the over arching reference of Existence Divine, which is all there is.

This insight says that Existence Divine is not a belief tradition itself like the existing traditions, but rather the formulation of a way to accommodate those traditions. The accommodated belief remains the guide for the believers, but now within the over arching reference of Existence Divine, which is all there is.

My commitment then becomes one in which I seek to discover ways and means for my Christian belief to become a tradition that functions within this overarching reference and accommodates other beliefs on an equal footing.

This insight was followed by some subsequent ideas that address the process of how such a mutual accommodation might take place. So far I discern three aspects that could also function as stages.

First, a study of the teachings within the tradition such that all the various differing teachings are given a place and are acknowledged, no matter how contradictory these may be.
Secondly the examination of the historical records as to how each religious tradition has affected and effected other traditions in its interactions, including the good, the bad and the ugly, complete with an acknowledgement of such.
Thirdly the formulation of aspects for a common way forward in which each tradition contributes in support of these common aspects.

The first action addresses the custom in each tradition to select texts and teachings that support favoured positions. Such displacement techniques avoid addressing the conflicts within the tradition at hand and so never come to resolving the powers that underlie the conflict, stalling possible progress. [The merry-go-round arguments]

The second action aims at mutual recognition of harm done and contributions made to an other tradition. No single tradition stands on its own feet, but has borrowed from others and incorporated other teachings. This is the natural way of development, but it should be acknowledged for the sake of fostering mutual understanding and appreciation.

The third points aims at future action in which common aspects are developed and supported by all traditions to ensure a continued common interests and aiming to prevent particularisation that is not agreed to.

Though we need to find ways to work together on our planet, we also need to ensure that diversity remains active and healthy, lest we would succumb in uniformity. So, caution is advised as we work towards a ‘wholeness in diversity’!
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