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ONE GARDEN: living interspirituality, realizing Oneness – via 6 projects –  This my main blog-site, a  flow of  life-journey moments and a 6-project continuation of  my PhD  - Roger (Dr R Prentice)  EMAIL: onesummit AT gmail DOT com

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My primary focus is now ‘inter-spirituality’ (21stC interfaith – the ‘changeless faith’ as Baha’is call it) but within that are  5 other projects  1) Art matters,  inc photography   2) Natural Health matters (inc surviving IPF),  3) Personal Development & Management,  4) Re-humanizing Education (inc. Holistic Education)  5) Social Justice matters.  The 5 I hope are integrated within 6) ‘Inter-spirituality’.  
Inter-spirituality is “the recovery of the shared mystic heart beating in the center of the world’s deepest spiritual traditions.” – Wayne Teasdale, see HERE   
My definition of inter-spirituality = ‘the state of being, and the living of life, that flow from the realization of the Oneness beyond the various wisdom traditions.’  – As in ‘Namaste’, “I honor the place in you in which the entire Universe dwells. I honor the place in you which is of Love, of Integrity, of Wisdom and of Peace. When you are in that place in you, and I am in that place in me, we are One.”
RP “Behind every moment, behind every particular, is the enveloping Whole.   We have 2 wings; being in the Whole, from which we emanate and  secondly delight in every particular.” – My heart has come to harbour every form’ ! 
Mindfulness allows us to spend more time in eternity!”
My daily Quotations Treasury blog is HERE      Resources for ONE GARDEN groups – i.e interfaith interspirituality is HERE    My photography is  HERE – use left & right arrows to view!   EN-JOY – please send in a ‘like’, comment, discussion point or question! –  All new posts are below this welcome post – thanks for dropping by – Roger.  
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Muhyiddin Ibn ‘Arabi – ‘Journeying as Unveiling ‘ Stephen Hirtenstein Part 1

‘Journeying as Unveiling ‘ Stephen Hirtenstein Part 1 – Part 2 and other videos follow on.

Given at the symposium in Murcia 2014 ‘Ibn Arabi and the Secrets of Journeying’ at the start of the ‘In the footsteps of the Master…’ tour of Andalusia organised by Anqa Books and MIAS Latina

Stephen Hirtenstein’s introductory book is HERE.  His other books are HERE

The Muhyiddin Ibn ‘Arabi Society at Oxford is HERE


TAGS: mystic, mysticism, journey, life journey, spiritual journey, inter-spiritual,

CATEGORIES: ‘Journeying as Unveiling ‘, Stephen Hirtenstein, Muhyiddin Ibn ‘Arabi,

NB I came across this;

Quotation begins

Two Very Different Scholars – Ibn Arabi and Ibn al-Arabi

QUESTION: I am confused about the scholar Ibn ul Arabi. I read many scholars declaring him to be an unbeliever or heretic. Then I see these same scholars – and other equally prominent scholars of the same caliber – quoting liberally from his works without hesitation. What is going on?

ANSWER FROM – the Fatwa Department Research Committee – chaired by Sheikh `Abd al-Wahhâb al-Turayrî

Please know that there are two scholars – both of whom are Spanish – whom people often confuse with one another.

One of these is Muhyî al-Dîn Ibn `Arabî (1165-1240 CE), the controversial mystic philosopher who was born in Murcia, Spain and died in Damascus Syria. He was declared a heretic by some scholars, especially on account of his advocating the doctrine of wahdah al-wujûd.

The doctrine of wahdah al-wujûd (unity of existence) is essentially the belief that only Allah truly exists. However, there are as many understandings of this concept as there are subscribers to it. One understanding of this doctrine is commonly expressed as the idea that “Allah is everywhere”. This statement, taken literally, is patent disbelief.

Other scholars have tried to interpret Ibn `Arabî’s statements and teachings so as not to declare him a heretic.

His most important works are al-Futûhât al-Makkiyyah and Fusus al-Hikam. It is generally recommended for lay people to avoid his works. Regardless of how one may wish to interpret Ibn `Arabî’s teachings, the overt meanings of many of his statements are inarguably heretical.

The other scholar is the equally prominent Abû Bakr Ibn al-`Arabî (died 1148 CE), a highly orthodox, Spanish Mâlikî jurist.

He is the author of some very important legal commentaries, including Ahkâm al-Qur’ân, as well as a commentary on the Muwatta’ entitled al-Qabas, and a commentary on Sunan al-Tirmidhîentitled `Aridah al-Ahwadhî. He also wrote the historical work al-Qawâsim min al-`Awâsim.

These works of his are highly recommended.

And Allah knows best. – SOURCE

Quotation ends

Muhyiddin Ibn ‘Arabi – ‘Journeying as Unveiling ‘ Stephen Hirtenstein Part 1

The Golden rule and The Council on Spiritual Practices

The Council on Spiritual Practices site has some excellent particles and other resources including this table of examples of the Golden Rule;

“Blessed are those who prefer others
before themselves.”

– Baha’u’llah, Tablets of Baha’u’llah, 71
“Hurt not others in ways that you
yourself would find hurtful.”

– Udana-Varga, 5:18
“Always treat others as you would like
them to treat you.”

– Jesus, Matthew 7:12
“Do not unto others what you would
not have them do unto you.”

– Analects 15:23
“This is the sum of all duty: do not do
to others what would cause pain if
done to you.”

– Mahabharata 5:1517
“No one of you is a believer until
you desire for another that which
you desire for yourself”

– Sunnah
“In happiness and suffering, in joy
and grief, regard all creatures as
you would regard your own self.”

– Lord Mahavir 24th Tirthankara
“What is hateful to you, do not do
to your neighbor, That is the entire
Torah; all the rest is commentary.”

– Talmud, Shabbat 31a
“Respect for all life is the foundation”

– The Great Law of Peace
“Be not estranged from another for
God dwells in every heart.”

– Sri Guru Granth Sahib
“Human nature is good only when it
does not do unto another whatever
is no good for its own self.”

– Dadistan-i-Dinik, 94:5
“Everything you do, whether positive
or negative, is returned to you

– The Threefold Law
after the Interfaith Center*
San Francisco, CA



The Golden rule and The Council on Spiritual Practices


1) Best introduction –

NB the whole of the book in which Keepin’s superb piece is free online HERE –

2) Mysticism as the Crossing of Ultimate Boundaries – by Wayne Teasdale –

3) The Mystical Core of Organized Religion – David Steindl-Rast –

4) Aldous Huxley’s Perennial Philosophy is HERE –

You might also enjoy

Introduction to the Bhagavad-Gita (Translation of Bhagavad-Gita by Swami Prabhavananda and Christopher Isherwood.) by Aldous Huxley –

TAGS: Aldous Huxley, interspirituality, Perennial Philosophy, inter-spirituality, interfaith, interfaith as inter-spirituality, Mysticism as the Crossing of Ultimate Boundaries, Wayne Teasdale, William Keepin, The Mystical Core of Organized Religion, David Steindl-Rast,


I’m afraid of losing my obscurity. Genuineness only thrives in the dark. Like celery. – Aldous Huxley – Those Barren Leaves (1925). – cf -


Mystics and theologians – and mystics who speak to me

“Theologians may quarrel, but the mystics of the world speak the same language.” – Meister Eckhart.

I love this quotation but Alice’s design is a real enhancement

mystics - theologians-may-quarrel

Who are the mystics?  Preeminently the Messengers of God – Moses, Christ, Muhammad, Baha’u’llah, Krishna, the Buddha etc. – but also the good and the great amongst ordinary mortals.

Amongst those who speak most to me are

Evelyn Underhill

Simone Weil –

Hildegard of Bingen – Hildegard of Bingen – see also  – middle ages – – Some of her exquisite music – – Hildegard of Bingen – A meditation

Pema Chodron – About her –  Quotes HERE

Bernadette Roberts – contemporary WPSEARCH

Cynthia Bourgeault – The Egoic System and the Nurture of the Heart by Cynthia Bourgeault

Hildegard of Bingen  – A meditation - Some of her exquisite music –


Wayne Teasdale


Ibn Arabi

St Francis

Meister Eckhart


There is a list of women mystics HERE

A list of men mystics is HERE

Mystics and theologians – and mystics who speak to me

How do we develop the spiritual in our children’s learning?

My current focus is inter-spirituality – as the current challenge to interfaith and the means to peace and as ‘the changeless faith’. Earlier in my life the focus was Holistic Education. Of course the interesting question arises, “What does inter-spiritual living and knowing have to contribute to Holistic Education?”

The model developed, SunWALK, is a model of what it is to be human – Caring, Creative and Critical (Critical in the sense of being able to analyse and be reasoning and scientific) these three inner dimensions of the human spirit all being formed dialectically in the social context of Culture. In that context we find three corresponding forms namely Humanities, Arts and Sciences. See here –

Laura Ellen Shulman wrote some very interesting advice to her students – here –

She ends the section by saying;
‘Learning comes from within, deep within. ………………….
A successful learning outcome is the generation of transformative knowledge. Transformative learning is that which creates a change (transformation) in the learner. As you work your way through any course, you should consider how you are growing and changing as a learner and as a person through your involvement in the course. Explore the material being studied not just from an academic standpoint but through the personal meaning you derive from it.’

To such analyses I want to know where and how we involve gnostic knowing (I understand there is an Arabic counterpart ‘irfan’. My model doesn’t present ‘spirituality’ as separate except for the black dot at the centre which represents the well-spring of the life-force that through each of us flows. All dimensions are potentially spiritual – and gateways to the spiritual, in several ways and levels.

I don’t yet know what other faith traditions have to contribute on this topic of ‘inter-spiritual in Holistic Education’- although Abraham Joshua Heschel’s ‘Who is Man’ is a masterpiece, as is Eckhart Tolle’s three books.

I was interested to know that Baha’i teachings include a relevant range of principles and actions including these;

1 the use of workshops

2 meditation – ‘Through meditation doors of deeper knowledge and inspiration may be opened.’

3 ‘Abdu’l-Bahá talks about the value of speech and questioning.

‘Most ideas must be taught through speech, not by book-learning. One child must question the other concerning those things and the other child must give the answer. In this way – they will make great progress. For example, mathematics must also be taught in the form of questions and answers.’ (‘Abdu’l-Bahá, 1918)

These can all be found here –

Diagram-logo of the SunWALK model

HUMAN SPIRIT: What makes us human? (52 meditations)

TAGS: inter-spirituality, Holistic Education, Laura Ellen Shulman, transformative learning, meditation in learning, dialogic learning, dialectical learning, Baha’i pedagogy, Abdu’l-Baha,

How do we develop the spiritual in our children’s learning?


RP If you look in the mirror and this is what you see great things are ahead – or perhaps you should re-boot your life? – Lol!
WikiPedia – A dragonfly in its final moult, undergoing metamorphosis from its nymph form to an adult.



“Breath is the bridge which connects life to consciousness, which unites your body to your thoughts. Whenever your mind becomes scattered, use your breath as the means to take hold of your mind again.” ― Zen Master Thích Nhất Hạnh. He also says; “Breath is my anchor.”  BREATH MANTRA – IN: ‘breath…’ OUT: is my anchor

QUESTIONS: Q 1. On your spiritual or inter-spiritual journey have you undergone one big life-changing event or a series of smaller ones – i.e. little steps of insight or one big ‘shazam’ experience?  Q 2. Is the history of humankind a mirror of the inner struggles of the individual’s spiritual journey?  What are the successes so far – e.g the establishment of the Red Cross (cf The Good Samariton?)  Q.3 Is it useful to see so-called paradigm shifts in as the social co-equivalent of what happens to us as individuals?

A) Ulrich Leonard Tölle became Eckhart Tolle – One night in 1977, at the age of 29, after having suffered from long periods of suicidal depression, Tolle says he experienced an “inner transformation.” That night he awakened from his sleep, suffering from feelings of depression that were “almost unbearable,” but then experienced a life-changing epiphany.

Recounting the experience, Tolle says;  “I couldn’t live with myself any longer. And in this a question arose without an answer: who is the ‘I’ that cannot live with the self? What is the self? I felt drawn into a void! I didn’t know at the time that what really happened was the mind-made self, with its heaviness, its problems, that lives between the unsatisfying past and the fearful future, collapsed. It dissolved. The next morning I woke up and everything was so peaceful. The peace was there because there was no self. Just a sense of presence or “beingness,” just observing and watching.”  (remember his zen quote ‘No self – no problem!?

Tolle recalls going out for a walk in London the next morning, and finding that “everything was miraculous, deeply peaceful. Even the traffic.”  The feeling continued, and he began to feel a strong underlying sense of peace in any situation.[7]

Tolle stopped studying for his doctorate, and for a period of about two years after this he spent much of his time sitting, “in a state of deep bliss,” on park benches in Russell Square Central London, “watching the world go by.” He stayed with friends, in a Buddhist monastery or otherwise slept rough on Hampstead Heath.

His family thought him “irresponsible, even insane.” Tolle changed his first name from Ulrich to Eckhart; by some reports this was in homage to the German philosopher and mystic, Meister Eckhart.

A 2012 interview article states that he saw the name Eckhart on one of a pile of books in a dream, and knew he had written the book; soon after in real life he ran into a psychic friend who called him Eckhart out of nowhere, so Tolle changed his name. SOURCE

B) SAUL BECAME ST PAUL – As he neared Damascus on his journey, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice say to him, “Saul, Saul, why do you persecute me?”

“Who are you, Lord?” Saul asked.

“I am Jesus, whom you are persecuting,” he replied. “Now get up and go into the city, and you will be told what you must do.”

The men traveling with Saul stood there speechless; they heard the sound but did not see anyone. Saul got up from the ground, but when he opened his eyes he could see nothing. So they led him by the hand into Damascus. For three days he was blind, and did not eat or drink anything. —Acts 9:3–9, NIV

C) PARADIGM SHIFTS in society – All disciplines have assumptions. Empirical sciences are data-based and assume that theories can be formulated to explain that data. Empirical sciences also assume that data is neutral – which it is not. A paradigm is a result of these assumptions- it is the existing beliefs, practices, and general perspective of a discipline. The paradigm of a discipline is expressed through various products of the discipline such as laws, theories, generalizations, methods of collecting data, and methods of evaluating data.

Paradigm Shift – Findings that do not fit within the existing paradigm may cause a paradigm shift may occur. This happened with Einstein’s theory of relativity. It was previously believed that time was constant throughout the universe. Einstein showed that it was not, so the paradigm shifted- now the belief is that time is a dimension like space.

Some of the “classical cases” of Kuhnian paradigm shifts in science are:

1543 – The transition in cosmology from a Ptolemaic cosmology to a Copernican one.

1687 – The transition in mechanics from Aristotelian mechanics to classical mechanics.

The acceptance of the theory of biogenesis, that all life comes from life, as opposed to the theory of spontaneous generation – began in the 17th century & was not complete until the 19thC with Louis Pasteur.

1920 – The transition between the worldview of Newtonian physics and the Einsteinian relativistic worldview.

DATE ? – The development of absolute dating. (Techniques include tree rings in timbers, radiocarbon dating)

1965 – The acceptance of plate tectonics as the explanation for large-scale geologic changes.

In social sciences – In Kuhn’s view, the existence of a single reigning paradigm is characteristic of the sciences, while philosophy and much of social science were characterized by a “tradition of claims, counterclaims, and debates over fundamentals.”[5]Others have applied Kuhn’s concept of paradigm shift to the social sciences.

EXAMPLE; The movement, known as the Cognitive revolution, away from Behaviourist approaches to psychological study and the acceptance of cognition as central to studying human behaviour.

RP Many think the term is frequently inappropriately used or mis-applied – or even too troublesome.


Q. 4  If you, within, have had a paradigm shift from what was the old & the new inner paradigm?  Q. 5 How important is self-knowledge? Which self is it that we come to know – small self or big Self? Or both? Do we hide from it? Is it thrust upon us?  Q. 6 What kind of knowing flows from gnostic or irfan-ic experiences that enable self-knowing?  Q. 7 Is the ‘no self’ the higher or lower self – or is there only one self?        -0-

TAGS: self-knowing, Kuhn, mystical experience, life-change, knowing, gnosis, irfan, paradigm shifts, Pauline conversion, spiritual journey, self-knowledge, change………..


THE PARADIGM SHIFT THAT THE WORLD NEEDS: A 6-element model of being human cf Ken Wilber

A triadic structure, similar to my 3Cs, is pointed out by Ken Wilber (2000 p.5)

He relates perennial philosophy to the Great Chain of Being:

“The perennial core of the wisdom traditions is…the Great Chain of Being and the correlative belief in epistemological pluralism. As Huston Smith summarizes this view, “Reality is graded and with it cognition.”…there are levels of knowing and being.

If we picture the Great Chain as composed of four levels (body, mind, soul and spirit), there are four correlative modes of knowing (sensory, mental, archetypal and mystical) which I usually shorten to the three eyes of knowing; the eye of flesh (empiricism), the eye of mind (rationalism) and the eye of contemplation (mysticism).”

In my SunWALK model instead of KW’s quadratic model/s I have used the three eyes of knowing ‘the eye of flesh (empiricism), the eye of mind (rationalism) and the eye of contemplation (mysticism)’ to link with a triadic model that sees the three voices, as Ken says the I, WE and IT voices, as the ‘internal’ dimensions of what it is to be human PLUS three more external co-equivalents that correspond to the Arts, Humanities & Sciences.

The link is that the three ‘eyes’, senses, intellect and spirit, can, be applied, at will, to any and all of the six elements of the model.

The paradigm shift that the world needs is to put all learning and teaching in the context of being ‘wholly and fully human’ – using the best we have from all cultures but especially the core spiritual truths of Oneness. “What is it to be wholly and fully human?” was the question that drove the dissertation.

Go here to read more about SunWALK, the logo for which is below;


THE PARADIGM SHIFT THAT THE WORLD NEEDS: A 6-element model of being human cf Ken Wilber