“A fateful thing has been happening. The East is waking up from its slumber. The wisdom of Hinduism, Buddhism, Taoism and Confucianism is becoming available to the world. Already, it is having a transforming effect on the minds of the people, particularly in countries where there is freedom to seek and express. Dogmas are under a cloud; claims on behalf of Last Prophethood and Only Sonship, hitherto enforced through great intellectual conditioning, brow-beating, and the big stick, are becoming unacceptable. Religions of proxy are in retreat. More and more men and women now seek authentic experience. Borrowed creed will not do. Men and women are ceasing to be obedient believers and are becoming seekers. They no longer want to be anybody’s sheep, now that they know they can be their own shepherds. An external authority, even when it is called God in certain scriptures, threatening and promising alternately, is increasingly making less and less impression; people now realize that Godhead is their own true, secret status and they seek it in the depth of their own being. All this is in keeping with the wisdom of the East.”

— Ram Swarup

Introduction to Mohammed and the Rise of Islam by D.S. Margoliouth, Voice of India reprint, New Delhi, 1985, pp. xvii-xviii. 10Ibid., pp. xix-xx.

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Ram Swarup 64

Indian historian 1920–1998

Leslie Weatherhead (1893–1976) English theologian

Source: The Christian Agnostic (1965), p.28

“The five major Eastern religions that developed during this time were Hinduism, Confucianism, Zoroasterism [sic], Buddhism, and Taoism. Because of the atheistic and pantheistic philosophies of these religions, and the lack of importance placed on God, the entrance of communism into these countries was very simple. When the evolutionary doctrine was taught in these countries, the people did not have to change their religion in order to include it. Evolution and communism blended in fine with the Eastern religions.”

Kent Hovind (1953) American young Earth creationist

Dissertation for doctor of philosophy in christian education (May 25, 1991)

“In the same way that in freedom of information around the world, the onus is always… the balance is always on disclosure and the state has to argue why it keeps things secret. But the problem always is in enforcement and who enforces it. And it becomes particularly problematic in the intelligence agencies. Because there you've got this argument of national security and what is happening is that national security is becoming the new word of God, where you can't challenge it. You can't challenge the facts behind why we go to war or why have we put people in prison or why have we occupied a country. And that's where I do kind of think that we need to push the line further.”

Heather Brooke (1970) American journalist

Attributed, Chatham House Talk (September 28, 2011)

“At least at a basic “thin” morality level, some commonalities exist between Asia and the West. In addition, as many have pointed out, whatever the degree to which they divided humankind, the world’s major religions — Western Christianity, Orthodoxy, Hinduism, Buddhism, Islam, Confucianism, Taoism, Judaism — also share key values in common. If humans are ever to develop a universal civilization, it will emerge gradually through the exploration and expansion of these commonalities.”

Samuel P. Huntington (1927–2008) American political scientist

Source: The Clash of Civilizations and the Remaking of World Order (1996), Ch. 12 : The West, Civilizations, and Civilization, § 2 : The Commonalities Of Civilization, p. 320
Context: At least at a basic “thin” morality level, some commonalities exist between Asia and the West. In addition, as many have pointed out, whatever the degree to which they divided humankind, the world’s major religions — Western Christianity, Orthodoxy, Hinduism, Buddhism, Islam, Confucianism, Taoism, Judaism — also share key values in common. If humans are ever to develop a universal civilization, it will emerge gradually through the exploration and expansion of these commonalities. Thus, in addition to the abstention rule and the joint mediation rule, the third rule for peace in a multicivilizational world is the commonalities rule: peoples in all civilizations should search for and attempt to expand the values, institutions, and practices they have in common with peoples of other civilizations.
This effort would contribute not only to limiting the clash of civilizations but also to strengthening Civilization in the singular (hereafter capitalized for clarity). The singular Civilization presumably refers to a complex mix of higher levels of morality, religion, learning, art, philosophy, technology, material well-being, and probably other things. These obviously do not necessarily vary together. Yet scholars easily identify highpoints and lowpoints in the level of Civilization in the histories of civilizations. … When civilizations first emerge, their people are usually vigorous, dynamic, brutal, mobile, and expansionist. They are relatively uncivilized. As the civilization evolves it becomes more settled and develops the techniques and skills that make it more Civilized. As the competition among its constituent elements tapers off and a universal state emerges, the civilization reaches its highest level of Civilization, its “golden age,” with a flowering of morality, art, literature, philosophy, technology, and martial, economic, and political competence. As it goes into decay as a civilization, its level of Civilization also declines until it disappears under the onslaught of a different surging civilization with a lower level of Civilization.

“Recently I was traveling in the Far East and met some Buddhist monks from China. I said to them: 'Buddhism came to China from outside. But you had ancient religions of your own. You had Confucianism. You had Taoism. Did Buddhism come in conflict with Confucianism, or Taoism?' They said: 'No, never.' There was not a single instance of conflict because Confucianism also came from the same deepest source of the spirit, because Taoism also came from the same source from which Sanatana Dharma springs, from which Jainism springs, from which Vaishnavism springs. All these are different names of the same spiritual message for mankind. I also talked to some people in Japan in order to find out if Buddhism came in conflict with Shintoism which is their ancient religion. They also said, no, the two religions never came into conflict. The two religions are co-existing in mutual harmony till today. I met a taxi driver who was quite an intelligent man. He said: 'I am both a Shintoist and a Buddhist.”

Sita Ram Goel (1921–2003) Indian activist

So also in ancient Greece, in ancient Rome, in the whole ancient world, all over Asia and Europe.
The Emerging National Vision, 4 December 1983, Calcutta.

“The purpose of studying Buddhism is not to study Buddhism but to study ourselves. You are not your body. You are the Big Activity. You are just expressing the smallest particle of the Big Activity. That is all. But when you become attached to a temporal expression of the Big Activity, it is time to talk about Buddhism.”

Shunryu Suzuki book Zen Mind, Beginner's Mind

Part 3, No. 3 "Study Yourself"
Zen Mind, Beginner's Mind (1973)

“Somehow freedom for religious expression has become freedom from religious expression.”

Dinesh D'Souza (1961) Indian-American political commentator, filmmaker, author

Source: Books, What's So Great about Christianity (2007), Ch. 3
Source: What's So Great About Christianity
Context: Today courts wrongly interpret separation of church and state to mean that religion has no place in the public arena, or that morality derived from religion should not be permitted to shape our laws. Somehow freedom for religious expression has become freedom from religious expression. Secularists want to empty the public square of religion and religious-based morality so they can monopolize the shared space of society with their own views.

“On examination, I have found [Hinduism] to be the most tolerant of all religions known to me. Its freedom from dogma makes a forcible appeal to me in as much as it gives the votary the largest scope for self-expression. Not being an exclusive religion, it enables the followers of the faith not merely to respect all the other religions, but it also enables them to admire and assimilate whatever may be good in the other faiths. Non-violence is common to all religions, but it has found the highest expression and application in Hinduism. (I do not regard Jainism or Buddhism as separate from Hinduism.) Hinduism believes in the oneness not of merely all human life but in the oneness of all that lives.”

Mahatma Gandhi (1869–1948) pre-eminent leader of Indian nationalism during British-ruled India

October 1927. The Collected Works, Volume 35, New Delhi, 1968, pp. 166-67. As quoted in Goel, S.R. History of Hindu-Christian Encounters (1996)
1920s

“All contradictory things are interconnected; not only do they coexist in a single entity in given conditions, but in other given conditions, they also transform themselves into each other. This is the full meaning of the identity of opposites. This is what Lenin meant when he discussed "how they happen to be (how they become) identical--under what conditions they are identical, transforming themselves into one another."”

Mao Zedong book On Contradiction

Selected Readings from the Works of Mao Tse-Tung, pp. 121
On Contradiction (1937)
Original: (zh-CN) 一切矛盾着的东西，互相联系着，不但在一定条件之下共处于一个统一体中，而且在一定条件之下互相转化，这就是矛盾的同一性的全部意义。列宁所谓“怎样成为同一的（怎样变成同一的），——在怎样的条件之下它们互相转化，成为同一的”，就是这个意思。

“Anarchy can no longer be defined as freedom from oppression or lack of government control. It has gone further than that. It has become, especially in the young people today, a state of mind, an essence of being. It can be expressed as "doing their own thing", or maybe just having the freedom to do or not to do.”

William Powell (author) book The Anarchist Cookbook

"Foreword", p. 29.
The Anarchist Cookbook (1971)

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