Prof. Austin says that the main argument of his talk, which was transcribed for this article, "is that Islam, despite its obvious sharing with other religious traditions in its expression of the basic human experience of God and the cosmos, has something peculiarly its own to say and contribute on this question. Also, that any proper understanding of this particular view depends upon a proper translation and interpretation of certain key words in the Qur’an concerned with the nature of Man and his function."

Rama Coomaraswamy presents a new translation of the Institutions Liturgigues, an article composed in the mid-19th century by Dom Gueranger, abbot of Solesmes. In the text, Gueranger expresses frustration at the mistrust of church authority that led to the development of Protestantism, stressing the need for a single ecclesiastical authority among the many divergent scriptural interpretations and innovations that characterize the reformist movement. In a brief commentary following the text, Coomaraswamy links the text to modern society’s current spiritual crisis, demonstrating that Gueranger’s words are equally timely today.

Schuon delves into some of the most difficult aspects of Christian theology: the two "wills," and thus the two "natures," of Christ. The author also undertakes an examination of the nature of the Eucharist, concluding that the "physical reality of the elements does not exclude their divine content, any more than the real corporeality of Christ prevents the presence of the divine nature." Applying this same logic to the problem of Christ's two natures, Schuon finds compelling metaphysical arguments to show that when properly understood, varying perspectives on this problem can be said to be correct in their own way. Schuon turns to Islam, Buddhism, and Hinduism to illustrate some important principles related to the seeming paradox of divine and human natures inhering in a single earthly form.

Between the early and late writings of Plato there emerges a contradiction of views regarding the relationship between the divine and the material, or "sensible" world. Plato's earlier writings suggest that the sensible world is inherently evil, man must transcend his natural senses and instincts in order to achieve knowledge of God. However, passages from the Corpus Hermeticum and the Timaeus suggest an view of the world based on an intermingling between the material and the divine, for which the Soul serves as an intermediary. Georgios Gemistos Plethon recognized a significant influence of the former tendency on Christian doctrine, and sought to challenge this condemnation of the sensible world. This criticism was repeated by several prominent philosophers throughout the following centuries, most notably by Friedrich Nietzsche.

For centuries, the recitation of the Nembutsu has been one of the central practices in the Pure Land tradition of Buddhism. Shojun Bando explains how this practice was selected by Honen, whose message was in turn transmitted by Shinran in the form of the Kyo-Gyo-Shin-Sho. Throughout the course of his discussion, Bando summarizes each of the six parts of this classic work, using the teachings of Shinran as a framework for a broader explanation of the fundamental doctrines of Pure Land thought.

Guénon here undertakes to show how the Taoist tradition is an integral part, though mostly hidden, of the ancient Chinese tradition with its origin in pre-history. This earlier tradition, first visible to history in the I Ching, adapted itself to later conditions through the birth of two parallel and reciprocal doctrinal forms, Taoism and Confucianism. Guénon’s more general objective is to illustrate how “traditional doctrines…contain in themselves from the very beginning the possibilities of all conceivable developments…and also the possibilities of all the adaptations which might be required by later circumstances.” The author demonstrates how the particular application here, namely the Chinese tradition, from a common root was divided into a doctrine of “pure metaphysics” (Taoism) and “the practical domain [or]…the realm of social applications” (Confucianism). The last part of the essay considers how the “real influence of Taoism can be extremely important [in China], while always remaining hidden and invisible.”

Author Shojun Bando introduces us to Jodo Buddhism, little known to many, through a more familiar form: Zen Buddhism. His purpose is to correct the "deplorable fact that Jodo Buddhism has long been misunderstood by many people as being something little different from Christianity." His intention is to "describe the character of Jodo Buddhism in contrast with the Zen way of attaining the Buddhist principle, sūnyatā" (non-substantiality). Bando's work here ultimately clears up a number of simplistic misunderstandings about both forms of Buddhism and gives us a greater appreciation of both.

Author Marco Pallis here presents a detailed and comprehensive explanation of the fundamental Buddhist concept of karma. In order to accomplish this, he also explains such related terms as samsara, dharma, "selfhood," "rebirth," and "Buddhahood." Although the emphasis is clearly upon the Buddhist perspective, Pallis finds ways to make points about spiritual states of mind, human actions, and eschatological states that apply equally to Christians and practitioners of other faiths.

Besides Biblical descriptions, author Leo Schaya turns to some Talmudic and rabbinical writings and oral traditions to give a general, but also a more esoteric, understanding of Jewish doctrines concerning the Temple of Jerusalem. Schaya reviews a number of aspects under which the Presence of God dwells within the physical Temple, but also, by extension and in an immanent sense, within the heart of the Jewish seeker after God. The symbolism of the Temple's features is related, Schaya tells us, to spiritual realities that come to inhabit man's inner reality as well.

The author discusses similarities and differences between Greco-Roman Stoicism and Hinduism. He argues that the reason for these similarities is that there may be universally valid moral truths which have been known to “men in all times and places and are not therefore exclusive to one particular society or culture”. However, Bishop is concerned mostly with making an objective comparison of the two perspectives, instead of attempting to come to a conclusion about their origins. After comparing various ideas concerning the nature of virtue, duty, honor, and greatness, Bishop makes this conclusion: “The Humanist and Hindu call us back to the original criterion of greatness which is a qualitative not quantitative one. Greatness is measured not by what has but by what one is. Being not having is the primary category”.

Bando discusses the Buddhist concept of jōbutso, also known as Enlightenment or the attainment of Buddhahood. He argues that Shinran’s Pure Land teaching differs in its conception of jōbutso in that in the Pure Land teaching, one cannot achieve Buddhahood in life, due to an inability to detach ourselves from the “defilement” of earthly life.

This article discusses the issue of revelation, as well as the concept of creating or developing tradition within the historical and religious context of Judaism. On the subject of tradition Scholem argues that “tradition asserts itself ever more emphatically as a new religious value and as a category of religious thinking. It becomes the medium through which creative forces express themselves.” He further addresses this issue by discussing the development and use of the Oral Torah and the Written Torah, and how they relate to the process of creating tradition and then examining it. Scholem also draws from numerous historical and textual sources that support his argument.

Schuon discusses the limitations and issues that stem from restrictive theories in Moslem scholasticism with particular focus on Ash‘arite theology. Schuon follows Ash‘arite theology from founding principles through to conclusions, describing the logical flaws inherent in ‘totalitarian obedientialism.’

Patrick Bowen recounts his time traveling in “the wild Bushlands of the Northern Transvaal, Portuguese East Africa and Mashonaland” where he spent his time learning of the religious practices of the Isanusi (“a term, popularly but improperly interpreted as "Witch Doctor."”) Bowen describes the various holy men he encountered and the teachings they imparted.

“This idea of "grace," which translates a divine function, is by no means unintelligible in the light of traditional Buddhist teachings, being in fact implicit in every known form of spirituality, the Buddhist form included.” Marco Pallis attempts to reconcile the idea of grace within the Buddhist tradition, as well as delve into the Buddhist philosophies and compare these to other religions.

This article by Usha Chatterji provides an excellent overall account of the cult of the Goddess, or the Great Goddess. The term Shakti literally means “power”; thus, according to Chatterji, the cult of the Goddess focuses on the image of God as feminine, or God as a productive and nourishing force. The various forms of the Great Goddess, or individual goddesses are also discussed in this article. The reader is also provided with a clear account of the historical development of the Great Goddess and the role She plays in Hindu worship.