"Insecurity" by William Martin

"Lost and Insecure" from Constellations of My Mind

Hold to your own nature.
A strong wind does not blow all morning.
A cloudburst does not last all day.
The wind and rain are from Heaven and Earth
and even these do not last long.

How much less so the efforts of man?
One who lives in accordance with the Truth
becomes the embodiment of Tao.

His actions become those of Nature,
his ways those of Heaven.

It is through such a one
that Heaven rejoices,
that Earth rejoices,
that all of life rejoices.

(The Tao Te Ching, Chapter 23 – trans. Jonathan Star)

The vast majority of people who have existed on this small blue dot of a planet have experienced lives filled with uncertainty and insecurity, yet have still managed to create beauty in the midst of ugliness, compassion in the midst of hate, and courage in the midst of fear. My grandparent’s generation saw millions of young men die in the carnage of the trenches of World War I. Half a century earlier their own grandparents watched a civil war tear the country apart. My parent’s generation lived for years not knowing whether or not the darkness of the Third Reich would engulf them. The American Revolution itself turned on a dime and those we call “Founding Fathers” could easily have been hanged as traitors and terrorists and we today might well be, along with Canada, part of the British Commonwealth.

The wonder for me is not the existence of hatred, fear, and intolerance. The wonder I feel is for the existence of compassion, courage, and acceptance in the midst of such primal energies. Armies have marched across continents for millennia and yet people still sat by firesides and told stories, loved one another, and looked up at the night sky in wonder. In fact, the most difficult of times have given birth to the most marvelous lives of courage and resilience. Among the thousands of examples I think of the French Resistance, the German families who hid Jewish families, the Underground Railroad that helped slaves escape to freedom, and the ever-present willingness of many people to share their homes, their food, and their lives with those in need.

In the midst of increasing insecurity I don’t doubt that we will be writing our own stories of courage and compassion. Individually, and in community groups, we will be creating our own versions of sanctuary for ourselves and others. We will be turning our creative attention to mutual support, new forms of community, simple generosity, and the better angels of our humanity. We have been blessed to live in “interesting times.” Let’s make the most of it.



"Some Mistakes of Moses" (1879) by Robert G. Ingersoll


Robert Ingersoll, the Great Agnostic, inspired late-19th-century Americans to uphold the founders’ belief in separation of church and state.. He spoke publicly on religion, slavery and women's suffrage. His influential speeches were posthumously collected in a twelve-volume work known as the Dresden Editions.

In his 1879 essay “Some Mistakes of Moses” Robert Ingersol expresses a deep pity for the men of the cloth who sought to preach a gospel based on the inerrant word of God (Bible). The reality was they had to make a living, even if it requited turning their minds away from human progress and modernity. As Ingerson observed, "It is a part of their business (these preachers) to malign and vilify the Voltaires, Humes, Paines, Humboldts, Tyndals, Hæckels, Darwins, Spencers, and Drapers, ..."

Sadly, this same mentality lives on today. In America there is an ever growing distain for critical thinking and scientific inquiry. Sadly, both are viewed as threats to the santity and power of the Christian fundamentalist world. This very mentality may explain why todays Christians continue along a path of self-loathing rather than self-love.

—Bei Kuan-tu


Chapter 1
I WANT to do what little I can to make my country truly free, to broaden the intellectual horizon of our people, to destroy the prejudices born of ignorance and fear, to do away with the blind worship of the ignoble past, with the idea that all the great and good are dead, that the living are totally depraved, that all pleasures are sins, that sighs and groans are alone pleasing to God, that thought is dangerous, that intellectual courage is a crime, that cowardice is a virtue, that a certain belief is necessary to secure salvation, that to carry a cross in this world will give us a palm in the next, and that we must allow some priest to be the pilot of our souls.

Until every soul is freely permitted to investigate every book, and creed, and dogma for itself, the world cannot be free. Mankind will be enslaved until there is mental grandeur enough to allow each man to have his thought and say. This earth will be a paradise when men can, upon all these questions differ, and yet grasp each other’s hands as friends. It is amazing to me that a difference of opinion upon subjects that we know nothing with certainty about, should make us hate, persecute, and despise each other. Why a difference of opinion upon predestination, or the trinity, should make people imprison and burn each other seems beyond the comprehension of man; and yet in all countries where Christians have existed, they have destroyed each other to the exact extent of their power. Why should a believer in God hate an atheist? Surely the atheist has not injured God, and surely he is human, capable of joy and pain, and entitled to all the rights of man. Would it not be far better to treat this atheist, at least, as well as he treats us?

Christians tell me that they love their enemies, and yet all I ask is — not that they love their enemies, not that they love their friends even, but that they treat those who differ from them, with simple fairness. We do not wish to be forgiven, but we wish Christians to so act that we will not have to forgive them.

If all will admit that all have an equal right to think, then the question is forever solved; but as long as organized and powerful churches, pretending to hold the keys of heaven and hell, denounce every person as an outcast and criminal who thinks for himself and denies their authority, the world will be filled with hatred and suffering. To hate man and worship God seems to be the sum of all the creeds.

That which has happened in most countries has happened in ours. When a religion is founded, the educated, the powerful — that is to say, the priests and nobles, tell the ignorant and superstitious — that is to say, the people, that the religion of their country was given to their fathers by God himself; that it is the only true religion; that all others were conceived in falsehood and brought forth in fraud, and that all who believe in the true religion will be happy forever, while all others will burn in hell. For the purpose of governing the people, that is to say, for the purpose of being supported by the people, the priests and nobles declare this religion to be sacred, and that whoever adds to, or takes from it, will be burned here by man, and hereafter by God. The result of this is, that the priests and nobles will not allow the people to change; and when, after a time, the priests, having intellectually advanced, wish to take a step in the direction of progress, the people will not allow them to change. At first, the rabble are enslaved by the priests, and afterwards the rabble become the masters.

One of the first things I wish to do, is to free the orthodox clergy. I am a great friend of theirs, and in spite of all they may say against me, I am going to do them a great and lasting service. Upon their necks are visible the marks of the collar, and upon their backs those of the lash. They are not allowed to read and think for themselves. They are taught like parrots, and the best are those who repeat, with the fewest mistakes, the sentences they have been taught. They sit like owls upon some dead limb of the tree of knowledge, and hoot the same old hoots that have been hooted for eighteen hundred years. Their congregations are not grand enough, nor sufficiently civilized, to be willing that the poor preachers shall think for themselves. They are not employed for that purpose. Investigation is regarded as a dangerous experiment, and the ministers are warned that none of that kind of work will be tolerated. They are notified to stand by the old creed, and to avoid all original thought, as a mortal pestilence. Every minister is employed like an attorney — either for plaintiff or defendant, and he is expected to be true to his client. If he changes his mind, he is regarded as a deserter, and denounced, hated, and slandered accordingly. Every orthodox clergyman agrees not to change. He contracts not to find new facts, and makes a bargain that he will deny them if he does. Such is the position of a protestant minister in this Nineteenth Century. His condition excites my pity; and to better it, I am going to do what little I can.
The only known image of Ingersoll addressing an audience

Some of the clergy have the independence to break away, and the intellect to maintain themselves as free men, but the most are compelled to submit to the dictation of the orthodox, and the dead. They are not employed to give their thoughts, but simply to repeat the ideas of others. They are not expected to give even the doubts that may suggest themselves, but are required to walk in the narrow, verdure-less path trodden by the ignorance of the past. The forests and fields on either side are nothing to them. They must not even look at the purple hills, nor pause to hear the babble off the brooks. They must remain in the dusty road where the guide-boards are. They must confine themselves to the "fall of man," the expulsion from the garden, the "scheme of salvation," the "second birth," the atonement, the happiness of the redeemed, and the misery of the lost. They must be careful not to express any new, ideas upon these great questions. It is much safer for them to quote from the works of the dead. The more vividly they describe the sufferings of the unregenerate, of those who attended theaters and balls, and drank wine in summer gardens on the sabbath-day, and laughed at priests, the better ministers they are supposed to be. They must show that misery fits the good for heaven, while happiness prepares the bad for hell; that the wicked get all their good things in this life, and the good all their evil; that in this world God punishes the people he loves, and in the next, the ones he hates; that happiness makes us bad here, but not in heaven; that pain makes us good here, but not in hell. No matter how absurd these things may appear to the carnal mind, they must be preached and they must be believed. If they were reasonable, there would be no virtue in believing. Even the publicans and sinners believe reasonable things. To believe without evidence, or in spite of it, is accounted as righteousness to the sincere and humble Christian.

The ministers are in duty bound to denounce all intellectual pride, and show that we are never quite so dear to God as when we admit that we are poor, corrupt and idiotic worms; that we never should have been born; that we ought to be damned without the least delay; that we are so infamous that we like to enjoy ourselves; that we love our wives and children better than our God; that we are generous only because we are vile; that we are honest from the meanest motives, and that sometimes we have fallen so low that we have had doubts about the inspiration of the Jewish scriptures. In short, they are expected to denounce all pleasant paths and rustling trees, to curse the grass and flowers, and glorify the dust and weeds. They are expected to malign the wicked people in the green and happy fields, who sit and laugh beside the gurgling springs or climb the hills and wander as they will. They are expected to point out the dangers of freedom, the safety of implicit obedience, and to show the wickedness of philosophy, the goodness of faith, the immorality of science and the purity of ignorance.

Now and then, a few pious people discover some young man of a religious turn of mind and a consumptive habit of body, not quite sickly enough to die, nor healthy enough to be wicked. The idea occurs to them that he would make a good orthodox minister. They take up a contribution, and send the young man to some theological school where he can be taught to repeat a creed and despise reason. Should it turn out that the young man had some mind of his own, and, after graduating, should change his opinions and preach a different doctrine from that taught in the school, every man who contributed a dollar towards his education would feel that he had been robbed, and would denounce him as a dishonest and ungrateful wretch.

The pulpit should not be a pillory. Congregations should allow the minister a little liberty. They should, at least, permit him to tell the truth.

They have, in Massachusetts, at a place called Andover, a kind of minister factory, where each professor takes an oath once in five years — that time being considered the life of an oath — that he has not, during the last five years, and will not, during the next five years, intellectually advance. There is probably no oath that they could easier keep. Probably, since the foundation stone of that institution was laid there has not been a single case of perjury. The old creed is still taught. They still insist that God is infinitely wise, powerful and good, and that all men are totally depraved. They insist that the best man God ever made, deserved to be damned the moment he was finished. Andover puts its brand upon every minister it turns out, the same as Sheffield and Birmingham brand their wares, and all who see the brand know exactly what the minister believes, the books he has read, the arguments he relies on, and just what he intellectually is. They know just what he can be depended on to preach, and that he will continue to shrink and shrivel, and grow solemnly stupid day by day until he reaches the Andover of the grave and becomes truly orthodox forever.

I have not singled out the Andover factory because it is worse than the others. They are all about the same. The professors, for the most part, are ministers who failed in the pulpit and were retired to the seminary on account of their deficiency in reason and their excess of faith. As a rule, they know nothing of this world, and far less of the next; but they have the power of stating the most absurd propositions with faces solemn as stupidity touched by fear.

Something should be done for the liberation of these men. They should be allowed to grow — to have sunlight and air. They should no longer be chained and tied to confessions of faith, to mouldy books and musty creeds. Thousands of ministers are anxious to give their honest thoughts. The hands of wives and babes now stop their mouths. They must have bread, and so the husbands and fathers are forced to preach a doctrine that they hold in scorn. For the sake of shelter, food and clothes, they are obliged to defend the childish miracles of the past, and denounce the sublime discoveries of to-day. They are compelled to attack all modern thought, to point out the dangers of science, the wickedness of investigation and the corrupting influence of logic. It is for them to show that virtue rests upon ignorance and faith, while vice impudently feeds and fattens upon fact and demonstration. It is a part of their business to malign and vilify the Voltaires, Humes, Paines, Humboldts, Tyndals, Hæckels, Darwins, Spencers, and Drapers, and to bow with uncovered heads before the murderers, adulterers, and persecutors of the world. They are, for the most part, engaged in poisoning the minds of the young, prejudicing children against science, teaching the astronomy and geology of the bible, and inducing all to desert the sublime standard of reason.

These orthodox ministers do not add to the sum of knowledge. They produce nothing. They live upon alms. They hate laughter and joy. They officiate at weddings, sprinkle water upon babes, and utter meaningless words and barren promises above the dead. They laugh at the agony of unbelievers, mock at their tears, and of their sorrows make a jest. There are some noble exceptions. Now and then a pulpit holds a brave and honest man. Their congregations are willing that they should think — willing that their ministers should have a little freedom.

As we become civilized, more and more liberty will be accorded to these men, until finally ministers will give their best and highest thoughts. The congregations will finally get tired of hearing about the patriarchs and saints, the miracles and wonders, and will insist upon knowing something about the men and women of our day, and the accomplishments and discoveries of our time. They will finally insist upon knowing how to escape the evils of this world instead of the next. They will ask light upon the enigmas of this life. They will wish to know what we shall do with our criminals instead of what God will do with his — how we shall do away with beggary and want — with crime and misery — with prostitution, disease and famine, — with tyranny in all its cruel forms — with prisons and scaffolds, and how we shall reward the honest workers, and fill the world with happy homes! These are the problems for the pulpits and congregations of an enlightened future. If Science cannot finally answer these questions, it is a vain and worthless thing.

The clergy, however, will continue to answer them in the old way, until their congregations are good enough to set them free. They will still talk about believing in the Lord Jesus Christ, as though that were the only remedy for all human ills. They will still teach that retrogression is the only path that leads to light; that we must go back, that faith is the only sure guide, and that reason is a delusive glare, lighting only the road to eternal pain.

Until the clergy are free they cannot be intellectually honest. We can never tell what they really believe until they know that they can safely speak. They console themselves now by a secret resolution to be as liberal as they dare, with the hope that they can finally educate their congregations to the point of allowing them to think a little for themselves. They hardly know what they ought to do. The best part of their lives has been wasted in studying subjects of no possible value. Most of them are married, have families, and know but one way of making their living. Some of them say that if they do not preach these foolish dogmas, others will, and that they may through fear, after all, restrain mankind. Besides, they hate publicly to admit that they are mistaken, that the whole thing is a delusion, that the "scheme of salvation" is absurd, and that the bible is no better than some other books, and worse than most.

You can hardly expect a bishop to leave his palace, or the pope to vacate the Vatican. As long as people want popes, plenty of hypocrites will be found to take the place. And as long as labor fatigues, there will be found a good many men willing to preach once a week, if other folks will work and give them bread. In other words, while the demand lasts, the supply will never fail.

If the people were a little more ignorant, astrology would flourish — if a little more enlightened, religion would perish!


"The Life and Teachings of Hazrat Inayat Khan"

Inayat Khan was born in Baroda, India on July 5, 1882. As a youth, Inayat was brilliant in poetry and music, yet his deepest inner calling was in spiritual matters. As a youth, one day as Inayat was praying…

... he thought to himself that there had not been an answer yet to all the prayers he had offered to God and he did not know where God was to hear his prayers and he could not reconcile himself to going on praying to the God whom he knew not. He went fearlessly to his father and said: "I do not think I will continue my prayers any longer, for it does not fit in with my reason. I do not know how I can go on praying to a God I do not know." His father, taken aback, did not become cross lest he might turn Inayat's beliefs sour by forcing them upon him without satisfying his reason and he was glad on the other hand to see that, although it was irreverent on the child's part, yet it was frank, and he knew that the lad really hungered after Truth and was ready to learn now, what many could not learn in their whole life.

He said to him: "God is in you and you are in God. As the bubble is in the ocean and the bubble is a part of the ocean and yet not separate from the ocean. For a moment it has appeared as a bubble, then it will return to that from which it has risen. So is the relation between man and God. The Prophet has said that God is closer to you than the jugular vein, which in reality means that your own body is farther from you than God is. If this be rightly interpreted, it will mean that God is the very depth of your own being." This moment to Inayat was his very great initiation, as if a switch had turned in him, and from that moment onward his whole life Inayat busied himself, and his whole being became engaged in witnessing in life what he knew and believed, by this one great Truth.

Inayat's early life primarily revolved around music, and he was given many awards and medals of honor for his magnificent singing. In 1903 Inayat published a Hindustani collection of some 75 songs as Professor 'In
āyat Khān Rahmāt Khān Pathān.

Following a vision of meeting a Sufi teacher, he met Muhammad Abu Hashim Madani who trained him in the ways of the Chishti, Naqshbandi, Qadiri, and Suhrawardi Sufi orders.
... an incident of an amusing nature occurred as for the first time in his life Inayat heard his Murshid's words on metaphysics. He became so keenly interested and filled with enthusiasm about what was being said that he took a note-book from his pocket, intending to take notes of it. But as soon as the Murshid saw the pencil and notebook in his hand, he instantly began to speak of an altogether different subject. Inayat realized by this that his Murshid meant that his words must be engraved on the soul, they were not to be written with a pencil on the pages of a note-book.

He would return home silent and remain speechless for hours, pondering over the words which had fallen upon his ears. His friends began to wonder what could have happened to him in such a short time, that his whole life should be so changed. He had now become quite a different person in his speech, actions, ways, expression, in his attitude and in his atmosphere. In all these, he showed a marked and definite change. It seemed to them as if, while a traveler walking at a certain rate of speed should have journeyed a mile, Inayat had suddenly made such an advance as to cover a hundred miles in the same space of time... 

[his Murshid] used to wear shoes embroidered with gold. One day, when Inayat's eyes strayed to these shoes, a thought arose in his mind: why Murshid with all his simplicity should wear such costly shoes? At once his conscience pricked him, he felt so guilty that such a thought of one who was above question should have entered his mind, that instantly his face turned pale. But the Murshid knew all about it and only said with a smile: "The wealth of this earth is only worth being at my feet.”

In looking back on those days with his teacher, Inayat said:

I remember my murshid giving me, in blessing me, this wish, 'May your faith be strengthened.' Being a young man, I thought, 'Is that all he is saying to me?' - not, 'May you be inspired, or illuminated, or prosperous,' or something else? But when I think of it now I know that in that blessing there was all. When belief is strengthened, then there is everything. All that we lack in life is mostly because of our lack of belief. But again, it is not something that one can learn or teach or that one can give to anybody. This comes from the grace of God.

Inayat began a tour of the sacred sites across India, and early in that adventure, he met the son of Guru Manek Prabhu who asked:

"What has brought you here?" said he and Inayat replied: "I have heard that the home of Manek Prabhu is not only a religious temple, but a centre of music also and as I have taken this tour to pay homage to the holy men living on the soil of India, I first chose to visit this place." "But I am very surprised that you have chosen our place, instead of choosing the place of some Muslim Saint," remarked the astonished youth. To this Inayat replied: "Muslim or Hindu are only outward distinctions, the Truth is one, God is one, life is one. To me there is no such thing as two. Two is only one plus one.”

... "Mukti (liberation) is the ideal of life; it is the rising above the various births and deaths, rather than being involved in the eternal wheel of births and deaths, which is continually running by the ever changing battery of karma (action).”

After touring widely in India and and briefly settling in Calcutta, Inayat began to realize that the time had come for him to begin a new phase of life.

Inayat lived in Calcutta for several years and there received the news of the death of his beloved father, which was to him a blow inexpressible in words, though thus his life became free from any duty binding him as a sacred tie, as he had felt his duty toward his parents to be. Soon after this another misfortune befell him, namely the loss of his medals. In a moment of abstraction the case of medals was left in a car, which could not be traced despite all his efforts. But in place of the disappointment which at first oppressed him, a revelation from God touched the hidden chords of his mind and opened his eyes to the truth. He said to himself: "It matters not how much time you have spent to gain that which never belonged to you, but which you called your own; today you comprehend it is yours no longer. And it is the same with all you possess in life, your property, friends, relations, even your own body and mind. All which you call 'my', not being your true property, will leave you; and only what you name 'I', which is absolutely disconnected with all that is called 'my', will remain." He knelt down and thanked God for the loss of his medals, crying: "Let all be lost from my imperfect vision, but Thy true Self, ya Allah!”

Shortly before the death of his beloved teacher, Inayat had been instructed:

"Fare forth into the world, my child, and harmonize the East and the West with the harmony of thy music. Spread the wisdom of Sufism abroad, for to this end art thou gifted by Allah, the most merciful and compassionate.”

To fulfill that mission, Inayat along with his cousin and brother sailed from India to America on September 13, 1910. In his autobiography, Inayat wrote of that voyage:

I was transported by destiny from the world of lyric and poetry to the world of industry and commerce on the 13th of September 1910. I bade farewell to my motherland, the soil of India, the land of the sun, for America the land of my future, wondering: "perhaps I shall return some day", and yet I did not know how long it would be before I should return. The ocean that I had to cross seemed to me a gulf between the life that was passed and the life which was to begin. I spent my moments on the ship looking at the rising and falling of the waves and realizing in this rise and fall the picture of life reflected, the life of individuals, of nations, of races, and of the world.
I tried to think where I was going, why I was going, what I was going to do, what was in store for me. "How shall I set to work? Will the people be favorable or unfavorable to the Message which I am taking from one end of the world to the other?" It seemed my mind moved curiously on these questions, but my heart refused to ponder upon them even for a moment, answering apart one constant voice I always heard coming from within, urging me constantly onward to my task, saying: "Thou art sent on Our service, and it is We Who will make thy way clear." This alone was my consolation.

Initially, their public performances centered on Indian music and they accompanied dancers such as Mata Hari and Ruth St. Denis in both America and Europe.

I found Miss Ruth St. Denis an inventive genius, and I was struck with a witty answer she gave upon hearing my ideas about human brotherhood, uniting East and West. She said, "Yes, we, the people of the Occident and Orient may be brothers, but not twins.”

In addition to the musical performances, Inayat gave Sufi lectures that were often held in bookstores or homes. Rabia Martin, of San Francisco, became one of his first students and was soon appointed as his American representative.

I had a vision that night that the whole room became filled with light, no trace of darkness was to be found. I certainly thought that there was some important thing that was to be done next day, which I found was the initiation of Mrs. Ada Martin, the first mureed on my arrival to the West and, knowing that this soul will spread light and illuminate all those who will come in contact with her, I initiated her and named her Rabia  after the name of a great woman Sufi saint of Basra.

Inayat traveled widely in America and Europe from 1910 until 1920, when he set up a residence in France, where he focused on summer schools, classes and lectures.

His message was always aimed at unity, bringing together all of  humanity, rising above the differences and distinctions that have separated us.

One day a visitor came to have an interview with Pir-o-Murshid. He was a lawyer, materialist and atheist, besides was greatly opposed to all those who did not belong to his nation, and had been turned against the work of Murshid by somebody. Therefore he began his conversation, expressing with vigor his attitude. But as he got answers, so it seemed as if the fire of opposition met with water, and as he went along in his dispute, he, instead of getting hotter became cooler. He had expected to hear from the Murshid spiritual beliefs that he could argue upon and to tear them to pieces, but he found Murshid's belief not very different from what he himself believed. He found no effort on the part of Murshid to force his ideas upon anybody. He saw in Murshid the tendency to appreciate every kind of idea, for in every idea there is a good side and he felt that the tendency was to be sympathetic rather than antagonistic. He saw that there was nothing that Murshid stood for, but only believed that the truth was in every heart and no-one else can give it to another unless it rose up from the heart of a person as a spring of water from the mountain. He became so softened in his tone and in his manner after an hour's conversation that he parted quite a different man from what he had come. He shook hands with Pir-o-Murshid and said, "We shall always be friends" and Murshid thought that it was not a small achievement.

In this uniquely western form of Sufism, there are no barriers of race, creed or religion, it is not a religion, but rather a way of life that enhances and fulfills every religion. As Inayat Khan said, "The Sufi sees the truth in every religion.”

"You have nicely said to us, Murshid, how Sufism is one with all religions. Now please tell us, what is the difference between Sufism and other religions.”

Then Murshid said, "The difference is that it casts away all differences.”

Inayat promoted unity and understanding in every aspect of life, and said "religion is the foundation of the whole life in the world, and as long as an understanding is not established between the followers of all different religions, it will always be difficult to hope for better conditions.”

In speaking about mankind's longing for the Divine message, yet rebelling against every messenger that has ever come to show the way, Inayat once wrote:

... who can answer this demand? He alone who is sent from above, who is appointed by God to deliver His Message, who is empowered by the Almighty to stand by them in their struggles, and who is made compassionate by the most Merciful to heal their wounds. Man wants something he cannot get, man wishes to believe in something he cannot understand, man wishes to touch something he cannot reach. It is the continual struggle for the unattainable that blinds man, and he forms such high ideas even of the prophet who is only a Messenger, a human being, one like every one else, and who is subject to death and destruction and all the limitations of life, that the prophet does not seem to come up to man's ideal until he has left the world, leaving behind the memory which again rises as a resurrection of the prophet, spreading the influence of all he brought to the world and pouring from above that blessing which arose as vapor and came back from above as a rainfall.

The Sufi Message of Inayat Khan is the echo of the same Divine message which has always come and will always come to enlighten humanity.

This is not a new religion or a new message; it is the same message of Unity and Brotherhood which has been given to humanity again and again, yet so few hearts are open to hear it.

The Sufi movement is a group of people, belonging to different religions, who have not left their religions but have learned to understand them better; and their love is in life, as the love for God and humanity, instead of for a particular sect.

The principle work that the Sufi movement has to accomplish is to bring about a better understanding between East and West and between the nations and races of this world. And the note that the Sufi message is striking at the present time is the note which sounds the divinity of the human soul – to make human beings recognize the divinity in the human soul.

If there is any moral principle that the Sufi movement brings, it is this: that the whole humanity is as one body; and any organ of that body, hurt or troubled can cause trouble to the whole body, indirectly. And as the health of the whole body depends on the health of each part, so the health of the whole humanity depends upon the health of every nation.

Besides this, to those who are awakening and feel that now is the moment; when they feel inclined to know about the deeper side of life, of truth; to them the Order extends a helping hand; without asking to what religion, sect, or dogma, they belong.

The knowledge of the Sufi is helpful to every person, not only in living his life aright, but in his own religion. The Sufi movement does not call man away from his belief or church – it calls man to live it. In short, it is a movement intended by God to unite humanity in brotherhood, in Wisdom.
Social Gatheka 28, The Sufi's Aim in Life, Hazrat Inayat Khan (unpublished)

Speaking to his students, Inayat described the central theme of his efforts as:

The central theme of the Sufi Message is one simple thing, and yet most difficult, and that is to bring about in the world the realization of the divinity of the human soul, which hitherto has been overlooked, for the reason that the time had not come. The principal thing that the Message has to accomplish in this era is to create the realization of the divine spark in every soul, that every soul according to its progress may begin to realize for itself the spark of divinity within. This is the task that is before us.

Now you may ask, what is the Message? The Message is this: that the whole humanity is as one single body, and all nations and communities and races as the different organs, and the happiness and well-being of each of them is the happiness and well-being of the whole body. If there is one organ of the body in pain, the whole body has to sustain a share of the strain of it. That by this Message mankind may begin to think that his welfare and his well-being is not in looking after himself, but it is in looking after others, and when in all there will be reciprocity, love and goodness towards another, the better time will come.

Addresses to Cherags, Our Sacred Task, Hazrat Inayat Khan (unpublished)

The need of the world today is not learning, but how to become considerate towards one another. To try and find out in what way happiness can be brought about, and in this way to realize that peace which is the longing of every soul; and to impart it to others, thereby attaining our life's goal, the sublimity of life.

Sufi Mysticism, Problem of the Day, Hazrat Inayat Khan

To further elaborate on the mission and the methods employed to develop one's inner life, Inayat wrote:

There are ten principal Sufi thoughts which comprise all the important subjects with which the inner life of man is concerned:

1) There is one God, the Eternal, the Only Being; none else exists save God.

2) There is one Master, the Guiding Spirit of all souls, who constantly leads all followers towards the light.

3) There is one Holy Book, the sacred manuscript of nature, which truly enlightens all readers.

4) There is one Religion, the unswerving progress in the right direction towards the ideal, which fulfils the life's purpose of every soul.

5) There is one Law, the law of Reciprocity, which can be observed by a selfless conscience together with a sense of awakened justice.

6) There is one human Brotherhood, the Brotherhood and Sisterhood which unites the children of earth indiscriminately in the Fatherhood of God.

7) There is one Moral Principle, the love which springs forth from self-denial, and blooms in deeds of beneficence.

8) There is one Object of Praise, the beauty which uplifts the heart of its worshipper through all aspects from the seen to the unseen.

9) There is one Truth, the true knowledge of our being within and without which is the essence of all wisdom.

10) There is one Path, the annihilation of the false ego in the real, which raises the mortal to immortality and in which resides all perfection.

The objectives of the Sufi path:

1) To realize and spread the knowledge of unity, the religion of love and wisdom, so that the bias of faiths and beliefs may of itself fall away, the human heart may overflow with love, and all hatred caused by distinctions and differences may be rooted out.

2) To discover the light and power latent in man, the secret of all religion, the power of mysticism, and the essence of philosophy, without interfering with customs or belief.

3) To help to bring the world's two opposite poles, East and West, closer together by the interchange of thought and ideals, that the Universal Brotherhood may form of itself, and man may see with man beyond the narrow national and racial boundaries.
The Way of Illumination, Sufi Thoughts, Inayat Khan
Inayat continued to travel widely throughout Europe and the United States, offering the message to all who were ready to hear it. His lectures were transcribed and edited by his students to create the series which is today often called
The Sufi Message.
However, in 1926 as he was becoming physically exhausted from his schedule of travel and work, he decided to go home to India to rest. However, his popularity was so great in India that he found himself once again endlessly traveling to spread the Message, and while traveling he became ill with pneumonia.
Following a brief period of illness, Inayat Khan departed from this world in Delhi on February 5, 1927, at the Tilak Lodge on the banks of the river Yamuna. His dargah (burial tomb) is in Delhi.


"The Gospel of Inclusion" [part 2] by Bishop Carlton Pearson




1 Timothy 4:9-10 says, “This is a trustworthy saying that deserves full acceptance 10. (and for this we labor and strive), that we have put our trust in the Living God, who is the Savior of all men, and especially those who believe.” If, in fact, Jesus is the
Savior of (not just for) all men, and especially those who believe, is it not quite who don’t believe, have never heard or perhaps didn’t hear accurately?

The way I understand it, “Grace works without requiring anything on our part. It’s not expensive. It’s not even cheap. It is free.” Ephesians 2:11 says, “It is by grace you have been saved by faith, and this not from yourselves, it is the gift of God, not by works so that no man can boast.

”Let’s pause a moment and notice Charles Spurgeon’s commentary of the a forementioned passage from his book,
“By Grace Through Faith.”
“I think it well to turn a little to one side that I may ask my reader to observe adoringly the fountainhead of our salvation, which is the grace of God. “By grace are ye saved”….Remember this; or you may fall into error by fixing your minds so much upon the faith which is the channel of salvation as to forget the grace which is the fountain and source even of faith itself. Faith is the work of God’s grace in us. No man can say that Jesus is the Christ but by the Holy Ghost. “No man cometh unto me,” saith the Jesus, “except the Father which hath sent me draw him.” So that faith, which is coming to Christ, is the result of divine drawing. Grace is the first and last moving cause of salvation; and faith, essential as it is, is only an important part of the machinery which grace employs. We are saved “through faith,”
but salvation is “by grace,” Sound forth those words as with the archangel’s trumpet: “By grace are ye saved.” What glad tidings for the undeserving!


In some ways, faith may be more of a privilege than a requirement for salvation. As a born-again Christian myself, it goes without saying that believing and receiving what
Jesus did and who He is, absolutely has a powerful affect on and influence over the heart and in the life of a believer; however, it does not necessarily change or effect the eternal destiny of the person. The ultimate destiny of the earth and God’s creation of the human race is all in the sovereign hands and control of the Sovereign and loving God.

We must ask ourselves, does believing make a person born again or does being born again make you a believer? Does the Gospel make a person righteous or does it simply reveal a condition that is already there-a condition wrought and bought by the blood of Jesus Christ? I am not challenging redemption, I am challenging what act or fact produces the other.

In a practical sense, would God send His son to buy our salvation and then make it contingent on whether or not the missionary could hear and obey the call, raise enough support to get a ticket to the foreign land in time to reach the lost heathen dying of some dread disease? Why would Jesus pay the awful and awesome price to save the world and then trust its reality or its realization exclusively to a group of western Evangelicals, who for the most part can’t even agree on the simple subject of water baptism or how and when to take communion, let alone with whom to take it? Romans 3:1-3, deals specifically with the question of faith and the imminence or pre-imminence of the role it plays on the part of the redeemed in relation to the ultimate work or act of redemption. It becomes a matter of the “works of faith” in comparison or perhaps in contrast, to the “faith that works”. James 2:14-26 asks the question, “Can faith (random) save anybody? The author’s answer suggests, “Not necessarily.” There is also the comment that even demons believe and shudder with fear. Later on, in verse 25, James calls Rahab, a non-Jewish, Canaanite prostitute, “righteous,” because of her faith and/or confidence in God to give them the city of Jericho.

Verse 3 of Romans 3 ask another question regarding the role of faith in the salvation and identification process. He asks, “What if some did not have faith? Will their lack of faith nullify God’s faithfulness, (trustworthiness or credibleness)? Paul answers in
the 4th verse, “Not at all! Let God be true and every man a liar.”

His point is that God’s faithfulness to Himself, His Word and His ultimate Will regarding the redemption of the race, is not affected by man’s faith or lack of it.

Ephesians 1:11 says, “In him, (Jesus) we were chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will." Verse 7 of that same chapter says, “In him we have redemption through
his blood, the forgiveness of sins, in accordance with the riches of God’s grace, that he lavished us will all wisdom and understanding.”

The popular assumption is that Paul was speaking exclusively of Christians, with regard to redemption and forgiveness, but ask yourself the question, “Why would a loving God reserve forgiveness and redemption for only a few or a limited number of those he created in the world if, in fact, God so loved the entire world and is in fact the savior of all men?

Is God a respecter of persons? Is he discriminatory or prejudiced toward or against some and not others? Is he trustworthy? Or better yet, ask yourself, “Who did Jesus
fail to redeem in the finished work of the Cross?” “What segment of humanity was his blood too weak to reach and wash?”

Who did he leave out of his Will and Purpose in “working all things out”?

Another scripture that emphasizes God’s sovereign commitment to Himself in redemption is, 2 Timothy 2:13 which says, “If we are faithless, he will remain faithful, for he cannot disown himself.”

Some have asked the very legitimate question, “What is the purpose or advantage of being a Christian or what value is there in being born again?”  As alluded to earlier, The Apostle Paul assumed a similar question in Romans 3:1, when he addressed what he thought his Jewish brethren were thinking. “What advantage then is there in being a Jew or what is the value of circumcision?” Paul answered, “Much in every
way! First of all, they have been entrusted with the very words of God. “If the world is already saved, then what is the value of being a Christian and what is the purpose of being “born again”? The KJV uses the term “oracles” for the NIV’s “word”. It is in Greek, “Logion” and it means an utterance or oration, to be fluent, with the message. The Apostle calls it the “word’ or ‘message’ of reconciliation,” in 2 Corinthians 5:18-19. These terms are derivatives of the Greek word “logos” or in English, “logic”. There is a both a practical and spiritual logic to the idea of God’s plan of redemption for mankind. It is a workable and working plan that is in process and is God’s ultimate scheme or schematic for the planet-the earth project.

My contention is that the plan works and is working. It is not a failed plan. When Jesus said, “It is finished!” He didn’t mean “half or partially finished.” If His reference was, in fact, to the redemption or reconciliation of the world to God, as indicated in II Corinthians 5:18-19, then my declaration of universal reconciliation and ultimate salvation of all is both entirely Scriptural and entirely logical.

We all sing the words of the song, “Lift Him Up.” Notice the lyrics: “How to reach the masses, men of every birth, for the answer Jesus gave the Key. He said if I, If I be lifted up from the earth, I’ll draw all men unto me.” If, in fact, “all” means “all”, then there should be no real question here. Mind you, we
are not just quoting a song; we are literally singing Scripture from the Gospel of John chapter 12 verse 32. Unless you interpret the word “all” as, some, a few, or, only those who accept or believe it, then it, (all) is a very inclusive term that excludes none.

Isaiah 53:6 says, “All we like sheep have gone astray, each of us has turned to his own way; and the Lord has laid on him the iniquity of us all”. Again, if we believe that reference to be in particular to Jews, but in general to “us all,” then the penalty or
punishment for sin has been paid by Jesus. The debt is paid and, thus, cancelled, and we are free to live the life of the redeemed and to, as the Scripture says, “say so!” (Psalm 107:2)

Another point regarding the John 12:32 reference, to Jesus stating when lifted up, He would “draw” all men (mankind) into Himself. The word draw as here used in the original Greek is the word helkuo, and it means literally, to drag. The word occurs in
this particular tense only four times in the NT.

According to Strong’s Exhaustive Concordance, it is probably akin to the word, “aihreomai”, which means “to take for oneself”, to “choose or prefer”. It can be compared to the word helisso, which means, “to coil, wrap, fold up or roll together”, (like a package). This particular use of the word only appears four times in the NT and in each case, the object being drawn is either unwilling, (James 2:6), inanimate, (John
21:6) or perhaps unaware, ( John 6:44 and John 12:32).
Again, the onus is put and kept upon the Sovereignty of God, rather than the fickle and/or inconsistent will of man.


Romans 3:23-24 says, “...all have sinned and fallen short of the glory of God.” and are justified freely by His grace through the redemption that came (past tense) by Christ Jesus.” ”...The law of God condemns us all until, while we are still sinners, grace comes and liberates us from it’s curse without a single condition attached; no improvements demanded, no promises extorted, just the extravagant, outrageous, hilarious absurdity of free grace and dying love.” (Capon) Robert Farrar Capon is an Episcopal priest from New York.

One of the accusations attributed to my “Gospel of Inclusion” is that it is a new heresy espoused by those influenced by the end-time or last days’ doctrines of demons mentioned by Paul in his 1st letter to Timothy, in Chapter 4 verses 1-5. However, it has been my happy experience to learn that the idea of the ultimate salvation of all was the prevailing theological posture of the first 400 to 500 years of Christian Church history. It was the prevailing doctrine in Christendom as long as Greek, the language of the New Testament, was the language of Christendom. According to Dr. J. W. Hanson in his book, “Universalism the Prevailing Doctrine,” the first comparatively complete systematic statement of Christian doctrine ever given to the world was by Clement of Alexandria, A.D. 180, and universal salvation was one of the tenets.

Clement declared that all punishment, however severe, is purificatory; that even the “torments of the damned” are curative. Origen, another of the early church fathers explains even Gehenna as signifying limited and curative punishment, and both, as all other ancient Universalists,declarethe‘everlasting’ (aionion) punishment, is
consonant with universal salvation. To quote Clements of Alexandria, “He saves ALL universally, but some are converted
by punishment, others by voluntary submission.”

Universalism was generally believed in the best centuries, (the first three, when Christians were most remarkable) for simplicity, goodness and missionary zeal. With the exception of the arguments of Augustine, (A.D. 420), there is not an argument
known to have been framed against Universalism for at least 400 years after Christ, by any of the ancient fathers. All ecclesiastical historians and the best Biblical critics and scholars agree to the prevalence of Universalism in the earlier centuries. From the days of Clement of Alexandria, to those of Gregory of Nyssa and Theodoret of Mopsuestia (A.D. 180-428), the great theologians and teachers, almost without
exception, were Universalists. The first theological school in Christendom, that being in Alexandria, taught Universalism for more than 200 years.

To quote Clement again, We can set no limits to the agency of the Redeemer: to redeem, to rescue, to discipline, in his work, and so will he continue to operate after this life” “All men are his....for either the Lord does not care for all men...or he does
care for all. For he is savior; not of some and for others not...and how is He savior and Lord, if not the savior and Lord of all? For all things are arranged with a view to the salvation of the universe by the Lord of the universe both generally and

It appears to me that the early church fathers were not only advocates of the doctrine of universal reconciliation but, also of “Ultimate reconciliation” as well. Gregory of Nyssa said, “All punishments are means of purification, ordained by Divine Love to purge rational beings from moral evil and to restore them back to communion with God”

“....God would not have permitted the experience of hell unless He had foreseen through redemption, that all rational beings would, in the end, attain to the same blessed fellowship with Himself.” Let’s ponder for a moment, the way Mr. Capon closes the above quotation, He says, that all rational beings would “in the end,” attain to the same blessed fellowship with Himself.”

The issue of “Final Things” or the eschatology of the fear-based theologies of the world’s religions, including Christianity, seems to be the overriding struggle paralyzing their adherents in horror and debilitating insecurity concerning how this entire scenario will ultimately turn out. If you doubt the outcome, you inevitably doubt the out-from. If you cannot and do not trust the Author, then you will not trust the Finisher of our Faith.

Revelations 22:13 says, “I am the Alpha and Omega, the first and the last, the beginning and the end.” Most people don’t have difficulty beginning or starting a thing, whether marriage,
business or ministry-it is the completion of the thing that seems to be the great paradox of choice.

The great question seems to remain, “How will this all end? What will be the final outcome of this intriguing ordeal we call Life?” God, who is omniscient, knew from the day He created man in His image and likeness, what man was capable of doing and what he would, in actuality, do. The scripture says Jesus is the Lamb slain before the foundation of the world. (Revelations 13:8)

In Luke 10:17-20, Jesus tells His disciples to rejoice, not because demons are subject to them in His name, but because their names were written in heaven. Since this took place before the Cross or resurrection, how were their names already written? And who could have written them but God himself perhaps in creation or before it. The suggestion must be that this entire issue of the redemption of humankind to God was discussed and decided before the foundation of the world.

Capon explains it like this: “In God the end is fully present in the beginning; the beginning is fully realized in the end. He didn’t have to change his mind, drop a stitch, pull out a row, reverse engines or slam on his brakes.” The sins of Adam and Eve in the garden didn’t shock heaven and throw it into chaos. The Master plan was already in place and there was a natural flow of response by God’s power and Grace.

The book of Revelation ends with the masses of humanity “cast into the lake which burns with fire and brimstone: which is the SECOND death” (Revelation 21:8)  Even before John received his revelation, Paul writes the ultimate response to the question of death, the first or second. He says in 1 Corinthians 15:26 that the last enemy to be destroyed, (rendered inoperative) is death. Could that statement by the Apostle include the ultimate victory of Christ’s blood even over the Lake of fire, the second death?

The Greek word for brimstone is “Theion” and it means flashing/sulphur. It is a derivative of the word “Theios” which means “godlike or in the neuter, divinity.” Both these words are derivatives of the Greek word, “Theos” which means “deity or God.” If the lake of fire is burning with divinity or god-likeness, or perhaps God Himself as a purifying agency, then the ultimate triumph of Christ over the last enemy is that much more logical.

The purging power of God in the flames of the Lake of fire, into which all remaining impurities are purged, means we can rejoice in the ultimate declaration of Paul in 1 Corinthians 15:55, which was a repeat of the words of the Prophet Hosea (Hosea 13:14), “Where O death is your victory? Where O death is your sting? The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ.

“Where O death is your victory? Where O death is your sting?” The power of death is sin (washed away by the blood, John 1:29) and the power of sin is the law (abolished now by Jesus, Ephesians 2:15). But, thanks be to God! He gives us the victory though our Lord Jesus Christ! The question posed to death (grave) infers it has lost its victory or its triumph. And death has lost its sting, which means in effect, its poison or toxicity its lethality. Through the cross, death has been defanged and defrocked. It literally has no power whatsoever! Hebrews 2:14-15 suggests that death has been neutralized, literally put out of a job, or lost its original functionality. The question Paul poses to death and the grave in the Corinthian passage is, in effect, a mockery of death. It literally pokes fun at death like children do to each other when one loses a game on a school playground. “Ha, ha, ha, death has lost its victory.” It kind of reminds me of the song the munchkins sing in the movie “The Wizard of Oz” after the menacing wicked witch of the West dies: “Ding Dong the witch is dead, the wicked witch is dead.”

The utility that gave death its sting (sin) has been cancelled, “Behold the Lamb of God who takes away (expiates) the sin of the world” John 1:29 and 2 Corinthians 5:19. And the utility that gave sin its power (law) has been both fulfilled in Jesus (Matthew 5:17-20, Colossians 2:13-15) and abolished in His flesh (Ephesians 2:15).

If, in fact, Jesus nailed the law (with us) to the cross as recorded in the Colossian passage, then the punishment for sin has been assumed by Jesus; thus making hell or any further punitive action irrelevant, except perhaps for its curative value. Except for some form of corrective significance of purgation (purging) as inferred by some of the early church fathers, the way I see it, hell will have no significance in the ultimate finality of God’s plan for a peace prevailing eternity where every knee bows
and every tongue confesses the Lordship of Christ.

Many scholars interpret the word “punishment” used in Matthew 25:46 (kolasin in Greek) to mean purgative or curative.

In Revelations 20:12-14, an emptied death and an emptied hell is cast into the lake of fire, which proves it’s (hell’s) limitation. As pointed out earlier, the lake of fire will, more than likely, have an awesome as well as, if you insist, awful purifying effect. It will, in effect, burn off any remaining dross of unbelief, rebellion or disobedience. Remember, even those “under the earth” will proclaim the Lordship of Christ and bow their knees to his Excellency. (Philippians 2:9-11)

In closing, many may find it difficult to see a totally triumphant Christ, but I don’t. I believe with all my heart that the Last Adam far exceeds in efficacy the first one. I believe as well, Jesus is in fact superior to Adam and that the better covenant with better promises are exactly that. (Hebrews 8:6).

I realize that much of what I say is a real stretch for most believers, even the nontraditional ones. However, if you want or choose to believe in a more “excellent way” and a completely victorious church, headed by a completely victorious Christ,
then what you’ve just read will resonate with your spirit, even it if initially troubles your mind.

My prayer is that you will give it serious and prayerful consideration as something sent of God, revealed in this particular season and prepared for a 21st century harvest of souls and Kingdom advancements unprecedented since Pentecost and the days of the 1st century Pauline Epistles.



"The Gospel of Inclusion" [part 1] by Bishop Carlton Pearson




“In the universe, there are things known, and things that are unknown, and in between there are doors.”The presentation I am about to submit to you is a work in progress. I have been working on and through the development of these thoughts and reflections now, for over 25 years, and more openly and perhaps aggressively the last four or five. It is a work of faith and conviction-a mindset I have unsuccessfully tried to either avoid or delay fully accepting.

This presentation is part of my witness and testimony, as one who desires to both minister and worship as a citizen of the modern world and be able to think as I do so. I
write it as a person to whom the Christian Church, particularly the Pentecostal/Charismatic Community has accorded honor, rank, and the privilege of leadership in the Episcopal office. It comes, thus, from the life of a Bishop, Pastor, Evangelist and Christian Diplomat, whose vows at the time of ordination and
consecration included both a promise to defend the faith and to guard the unity and sanctity of the Church.

I should like to say before you read any further, that you will read nothing in this theology that should be considered “anti-Christian” or that undermines the powerful work of the cross, the deity of Christ and His substitutionary death, or the shedding
of His precious blood for the remission of sins.

You will read nothing that challenges the fact of Jesus’ Virgin birth, that He suffered and died on the cross for the sins of the world, that He was buried and rose again and is presently seated at the right hand of the throne of God, where He ever
intercedes for the saints and will ultimately return to receive into eternal life with Him, the fruit of His “Finished Work” at Calvary, demonstrated by His unconditional love, grace and reconciliation of all things.

As a 4th generation Classical Pentecostal preacher, brought up in the tradition of “holiness or hell” convictions and consciousness, I will admit that over the last nearly 30 years since coming into the larger Charismatic world, and after graduating from High School in 1971 and moving to Tulsa, Oklahoma, to attend Oral Roberts University, I have finally come to the end of a road or perhaps just a turn in it, with
regard to my presupposed thinking about God, the universe and how I relate to Him in it, especially with regard to heaven, hell, the purpose of the Church and my role as a minister in it and “doing the work of an evangelist.”

I have preached to thousands-leading them to accept and confess Christ. I have fasted from as little as half a day, when I was as young as 7 or 8 years old, to as many as 40 days as an adult, seeking the anointing to reach lost souls and bring people to deliverance and a saving-knowledge of Christ. I have preached to hundreds of thousands, both in person, as well as to millions by way of television and radio. I’ve ordained Deacons and Elders, installed Pastors, consecrated Bishops, recorded successful albums and CDs, written books, hosted some of the largest conferences and gatherings of the people of God.

However, in the midst of all my work and my unmitigated commitment to the Lord Jesus Christ and my life’s dedication to the ministry of His great Gospel, I have come to a most liberating and encouraging realization, both through Scripture and personal revelation. This revelation was put best in words, while I was hosting a live national Christian television program and my guest was the great Missionary Evangelist, T.L. Osborn. In the course of this interview with one of the greatest soul winners of the 20th century, he blurts out a statement that burned into my spirit in a way no other single statement has, in my over 45 years as a born-again Christian. The statement
was: “The world is already saved, they just don’t know it!”

According to my subsequent studies of Scriptures to verify this statement as a true and a most powerful and inspiring revelation, I had to face the fact that, not only does the world not know it, but, most of the Evangelical church doesn’t believe it, and therein lies the greatest deception the enemy has ever convinced the world of, second only to his success at deceiving Adam and Eve in the Garden of Eden.

In the Biblical and Classical Christian theology, Salvation is sometimes pictured in a restrictive sense, belonging only to those who respond in faith-(Matthew 25:31-46 ‘sheep and goats’, ‘the least of my brothers’, (v. 41) and John 3:16, 17, and several more. A more careful study of Scriptures will reveal that Salvation is also and perhaps more often or more comprehensively pictured in a universally inclusive way, in which God is Redeemer of the whole world or creation, including all human beings.
(Philippians 2:5-11, Colossians 1:15-20, Revelation 5:13, I Timothy 4:9-10, I John 2:1-2, John 1:29, Romans 5:12-14-21, II Corinthians 5:12-21, Romans 11:32).

Christianity centers on the Person and work of the God-man, our Lord and Savior, Jesus Christ. He is the touchstone and power of all Truth. Any seeming truth that does not glorify Him as such is counterfeit, or only partly true. I earnestly stand for
the right of private interpretation, judgment and guidance of God in an illuminated conscience; yet, at the same time, I desire to apprehend with all the saints, what is the breadth and length and the depth and height, and to know the love of Christ which passes all knowledge, the truest and most accurate perception.


There are fewer matters more urgent in a pluralistic culture than the centrality and centricity of the Cross. The meaning of the cross and resurrection is not only that God loves, but also that He has the power and the will to overcome evil, not just
personally as Jesus did, but to do so universally or cosmically, and bring victory out of what could only be described as eternal defeat. To believe that such a God could or would permit a single soul He created, to be destroyed, or even eternally separated from Him is a contradiction in terms. It would also be an inadmissible defeat for God.

Just a common-sense acknowledgment of the Sovereignty of God would make it almost impossible to be reconciled to the thought that God could have created a world and man or mankind if, in fact, He foresaw hell as an eternal destination for any He created in His image and likeness. It would mean that creation is essentially a failure and the earth project a farce. Moreover, a God, who deliberately allows the uninterrupted existence of endless or eternal torments, is not God at all, but more like what we describe as the devil. If the atonement means the reconciliation of God and man or man to God, (and that is the only thing it can mean), then it must end in
universal salvation or redemption of humankind.

What’s Wrong with This Picture?

The is the most religiously diverse nation in the world. Christianity is by far the greatest single element in that diversity. According to recent statistics, 70% of Americans belong to some brand of Christian religion. What may be even more distinctive is that it is certainly the most religiously diverse country that has ever
existed, in terms of voluntary participation in the expressions of faith and the freedom to do so. In light of this, it seems interesting that  has by far the largest prison population in the civilized world. And Tulsa, the city I live in, known to some as
the “buckle of the Bible belt” has the 2nd largest divorce rate in the country-second only to Las Vegas. In addition, I regret to mention that we have, as well, one of the nation’s largest recorded “out-of-wedlock” teenage pregnancies and a higher than normal per-capita homosexual population to boot. Such statistics should cause any critically thinking person to ask, “What’s wrong with this picture?”

After 30 years of preaching holiness, with the accompanying hellfire and brimstone warnings to final judgments and eternal damnation, I have been arrested by the Holy Spirit and convinced that I have not been preaching an accurate Gospel message and that overall, the Christian Evangelical church has become more indicting than inviting and should be less attacking and do more attracting of those spiritually
unresolved. In addition, I have been emphatically reminded of the writer of Hebrews admonition in chapter 6 verses 1-3, that we leave the elementary teachings of (fundamental Christianity) and go on to perfection (maturity).I’m sure you will admit
that there is hardly an Evangelical church anywhere in America that, should you visit them on Sunday morning, the message would be along the lines of one of the doctrines the Hebrew author lists as things we should leave, to go on to maturity, [i.e.
“repentance from acts that lead to death”, “faith in God”, instructions about “baptisms”, “laying on of hands”,“resurrection from the dead” and “eternal

While all these are important subjects, I’m sure we’d all agree that most of us have mastered them in one form or another and can preach or teach them (so to speak) blindfolded and walking backwards.The mysterious idea of, “going on to maturity,” has many in the larger Evangelical Christian, and even the Charismatic/Pentecostal community intimidated. Why? Because mature Christianity insists on removing the fear tactic used to persuade children or the immature, to eat, drink and obey their parents, or in this case, the Word of God.

Mature Christianity demands “mature (perfect) love, the kind that casts out fear, the fear that torments (really tortures) the believer and cripples his trust in God’s ability to love unconditionally (1 John 3:18). Verse 17 in this same chapter of 1 John suggests that Love is the one thing that gives us confidence on the “day of Judgment,” which in many ways seems to be the greatest fear I am confronted with by
those who oppose the Gospel of Inclusion. The looming question indelibly etched in the mind of many (most) believers is, “What will happen on Judgment Day and will they make it to heaven?” We all say “we love Him because He first loved us,” (1 John 4:19), but while we seem confident enough that He “first loved us,” many are quite unsure whether or not He will “last love us” or love us at the last or at last, love us.
Sometimes I think it’s much easier to speak what we believe to be true, than to “speak the truth in Love.” (Ephesians 4:12)


A Christian can be a Universalist, but not all Universalists are Christians, and I think this distinction may be where I have run into the greatest opposition. What actually is modern Universalism, or in my particular case, the Gospel of Inclusion?

My research has brought me to any number of similar, but varying definitions of Universalism, but for the purpose of this particular discussion, I will use the definition I believe best or most accurately typifies my understanding of the “Finished Work” of Christ and the Cross-the work of redeeming or reconciling humankind, moreover, the entire world, all of creation, back to God. A Christocentric Universalism (as distinguished from a humanistic or Unitarian Universalism) seems to be gaining ground and interest among the more critical thinkers in Christianity. The basis for this trend lies in a deeper realization of the powerful implications of the incarnation of Jesus Christ for the nature of God.

Universal Reconciliation

The theory of Universal Reconciliation (the Gospel of Inclusion) maintains that Christ’s death accomplished its purpose of reconciling all mankind to God. The death of Christ made it possible for God to accept man and, in fact, and indeed, He has done so. The substitutional death of Christ not only made it possible for God to accept mankind as totally clean before Him but, more importantly, it demonstrated or proved God’s unconditional love for His own creative handiwork. As a result, whatever separation now exists between man and the benefits of God’s grace is subjective in nature; it is illusionary, existing only in man’s unregenerate mind, his unenlightened
or uniformed way of thinking. The message (Good News or Gospel) people need to hear, is not that they simply have an opportunity for Salvation, but that they, through Christ, in fact, have already been redeemed, reconciled and saved, and that this information, (Good News) frees them to enjoy the blessings that are already theirs in Him. Most Christians believe in the atonement but do not realize that “atonement” is
simply another word or expression for “reconciliation.” The terms are basically identical in both Hebrew and Greek.

Reconciliation is not something which is to be-it is an accomplished fact, a present reality! It was accomplished by Jesus as His commitment to His Father God, for which
He was duly awarded. (Philippians 2:5-11) It appears to me, that salvation is not so much an issue between God and man, as it is more significantly, an agreement between God the Father and His son, Jesus Christ. This agreement or arrangement is based entirely on God’s great love for the world, as indicated in John 3:16-17. The Scriptural basis for putting the onus almost exclusively on God is II Corinthians 5:18, ‘All this is from God who through Christ reconciled us (mankind), to Himself and gave
us, (the Church) the ministry of reconciliation. (19) That God was reconciling the world (not just the Church) to Himself in Christ, not counting men’s sins against them...”We Christians, in our innate preoccupation with “judgment and judgmentalism,” continue to hold the sins against both ourselves and others,
erroneously expecting that this is the rule of the house, over which Christ presides as both Head and Cornerstone.

It is almost as if we Christians have been and still are being raised in a home where a mean, intolerant, and abusive father terrorizes the children, threatening them with swift and painful punishment for any and every mistake made during the day, while he is away at work. We run to Jesus in the same manner children living in households with abusive and incorrigible fathers, run to their mothers for protection from him. These abusive and “impossible-to-please” fathers literally terrorize both the children and the mother, producing what psychologists call “dysfunctional homes,” (no fun in the unction).

Our experience as Christians should be an unction that is enjoyable and fun! Christianity is not only something we endure, it should be something we enjoy. Isaiah 12:3 says, “It is with joy that we draw water from the wells of salvation.” That is joy, not dread, drudgery or desperation. We must ask ourselves, “Do we need Jesus to protect us from God?” Or might we be presenting an inaccurate image of God, who is a warm, longing for and loving Father, who would spare no pains, and in fact didn’t, in order to reclaim His cherished family, the inheritance of His son Jesus Christ, from condemnation, loss and ruin?


It has been my experience in talking with people who panic over the very term, “Universalism” that they immediately either connect or construe the term with Unitarianism, a totally different philosophy that prides itself in being a creedless
denomination. Perhaps you can decide whether or not you are opposed to or offended by the results of these findings: In 1899, the general convention of Universalists formulated a brief statement of the five essential principles of the Universalist faith and the “Winchester Profession” was commended as containing these principles.

They are:

1. The Universal Fatherhood of God
2. The spiritual authority and leadership of His Son, Jesus Christ
3. The trustworthiness of the Bible as containing a revelation from God
4. The certainty of just retribution for sin
5. The final harmony of all souls with God

“Eyes that look are common, eyes that see are rare” Plato said, “You can forgive a child for being afraid of the dark, it is, however, a tragedy when adults are afraid of light.” Rabbi Kushner in his book, How Good Must We Be? Says, “Religion is first and foremost, a way of seeing or perceiving things. Religion can’t always change the facts about the world we live in but it can change the way we perceive those facts.”

With regard to the controversy surrounding my teachings on the Finished Work of redemption, I would submit that, perception is the ultimate reality, but not necessarily
the ultimate truth. I like Barclay’s commentary on Matthew 6:22, “The light of the body is the eye”. He says, “Light requires an organ designed or adapted for its reception. Unspiritual or unregenerate man by nature is incapable of receiving spiritual light in as much as he lacks capacity for it. Believers, however, are called children of light, (Luke 16:8), not merely because they have received revelation, but because in the new birth, they have received the spiritual capacity for it.” It seems to me, that while unbelievers are blinded by the darkness, many believers today are blinded by the light.

It has been said, “The difference between a prophet and a heretic is often time.” So called false doctrine does not necessarily make a person a heretic, but an evil heart
can make any doctrine heretical. When you make religion your God, you lose the God and often the good of the religion. Many Christians have made the religion itself pre-eminent to Christ. They defend the religion, while ignoring or perhaps never
experiencing the relationship. Between man’s realities and God’s absolutes, there is an obscure place where most people tend to get either trapped or entrapped. Our imprecise realities have betrayed us and, thus, alienated us from the world we are
called to inform, love, and evangelize.

It has taken me nearly 50 years to learn to distinguish the difference between God’s creations and my illusions; to know truth as God created it and not as we in our religious zeal have invented it. My desire is to know God totally rather than
selectively. I’m even willing to suspend what I think I already know about God, in order to know Him in a way I have never imagined.

As residents of the Kingdom of God on earth, we should seek cultural relevance in order to connect with the spiritually unresolved-those who are unsure and/or insecure concerning Faith in God or the God of our faith. A crisis in truth is a crisis in
trust. Our role as Christians is to create environments that are conducive to the work of the Holy Spirit in the hearts, heads, and hurts of people. While our style and approach may change or experience adjustments over time or according to the times, the truth we preach is constant, ageless, and timeless-Jesus Christ is the Savior of the world!