Chaitanya Jyothi Museum Opening, 2000

RAMANAM
In the Name of The Father, and of The Son and of The Holy Spirit, Amen.

Countrymen,

ORBIS NON SUFFICIT
SOLUS DEUS SUFFICIT

Paul Tillich
Systematic Theology, Vol. III
University of Chicago Press
pages 332-333

The aim of history [the fifth dimension of life, following on, in order of actuality (although all are potential within all), the dimensions of the inorganic, the organic, the psychic and the spirit] can now be expressed in terms of the three processes of life [self-creation, self-integration, self-transcendence] and their unity in the following way: History, in terms of the self-integration of life, drives toward a centeredness of all history-bearing groups and their individual members in an unambiguous harmony of power and justice. History, in terms of the self-creativity of life, drives toward the creation of a new, unambiguous state of things. And history, in terms of the self-transcendence of life, drives toward the universal, unambiguous fulfillment of the potentiality of being.

But history, like life in general, stands under the negativities of existence and therefore under the ambiguities of life. The drive toward universal and total centeredness, newness and fulfillment is a question and remains a question as long as there is history. This question is implied in the great ambiguities of history which have always been felt and powerfully expressed in myth, religious and secular literature, and art. They are the questions to which [in the sense of the method of correlation (Tillich’s intellectual/discursive or philosophical/theological method, which is the only method that yields accurate results)] the religious (and quasi-religious) interpretations of history as well as the eschatological symbolism [doctrine/discussion of the last things/end of history] relate. They are the questions to which, within the circle of Christian theology, the Kingdom of God is the answer.

AUM NAMAH SHIVAYA