Words With You

Dean Easton's words and works

A Soul's Way Home

A Soul's Way Home

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Home Truths: 21 Open Questions which I developed and have used in discussion groups for thinking and talking about spirituality.

Eckankar, the home page of a religion and way of life I practice and continue to benefit from.  Other than my beloved wife, it's one of the few constants in my decades.

OCRT -- the Ontario Consultants on Religious Tolerance is the most comprehensive and balanced site on the Web for information on religions, philosophies, new religious movements and spirituality. Run on a shoestring by a handful of volunteers -- consider helping them out!

The Religious Freedom Page at the Univ of Virginia

OBOD -- the Order of Bards, Ovates and Druids.  Revival druidism is worth investigating for its insights into practical "applied" spirituality based on experience and practice rather than dogma.  There are Christian, Buddhist, Jewish, atheist, polytheist, Deist and agnostic Druids.

CSEE -- the Council for Spiritual and Ethical Education, a non-profit organization based in Atlanta, GA. CSEE serves

"as a national resource for schools to encourage the moral, ethical, and spiritual development of young people. We promote community service, providing resources and a network for schools' involvement in community service and service learning. We develop programs and services, which encourage a school climate of open ethical and religious inquiry and expression. We support instruction in world religions and ethics as essential components of a complete education."

NCCJ -- the National Conference for Community and Justice fights racism and bigotry, and promotes tolerance through education and conflict resolution. They also maintain a world religions calendar, downloadable in pdf format.

World Council of Churches (WCC) maintains an informational site whose page on interreligious dialog asserts the following:

(an older version):   "People engaged in dialogue have felt their own faith challenged and deepened by the new dimensions of religious life which they have observed, and many find in interreligious encounter a new impetus for doing theology and reviving spirituality. Communities in dialogue function as the leaven in the larger community, facilitating the creation of a society transcending religious barriers.

"We stand at the historic moment when the Christian theological tradition must take full account of the experiences of those who have been living for centuries in religiously plural societies, as well as of the convictions of those who are newly stimulated by the broadening religious plurality of their surroundings. Our experience in dialogue suggests strongly that many 'classical' Christian theological presuppositions and convictions need to be informed and challenged afresh by the realities of our times."

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