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CONTENTS | INVOCATION | INTRODUCTION | PROLOGUE | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21
WS FORUM

INVOCATION

Synopsis
Title Page
This Archive
Advisors and Contributors
Foreword by Ninian Smart
How to obtain a printed (hardbound/paperback) version

PROLOGUE:
MANY PATHS TO ONE GOAL

The Truth in Many Paths
Tolerance and Respect for All Believers

INTRODUCTION
The Purpose of World Scripture
The Organization of World Scripture
The World's Religions and Their Scriptures
Acknowledgements
Notes

ESSAY:
World Scripture and Education for Peace

PART ONE:
Ultimate Reality and the Purpose of Human Existence

CHAPTER 1: Ultimate Reality
Traces of God's Existence
The One
Formless, Emptiness, Mystery
Transcendent, All-Pervasive Reality
Sovereign and Omnipotent
Omniscient
Immanent and Near at Hand
Eternal -- in a World of Transience
The Creator
Goodness and Love
Divine Father and Mother

CHAPTER 2: Divine Law, Truth, and Cosmic Principle
Eternal Truth
Moral Law
The Decalogue
The Golden Rule
Polarity, Relationality, and Interdependence
Cosmic Justice

CHAPTER 3: The Purpose of Life for the Individual
Joy and Happiness
For God's Good Pleasure
Image of God and Temple of God
Inborn Goodness and Conscience
Original Mind, No Mind
Perfection
True Love

CHAPTER 4: The Purpose of Life in the Family and in Society
The Family
Parents and Children
Husband and Wife
Friendship
Unity and Community
Equality
The People of God
The Ideal Society

CHAPTER 5: The Purpose of Life in the Natural World
The Sanctity of Nature
Reverence for Life
The Microcosm
Dominion
The Lord of Spirits
Creation Rejoices

CHAPTER 6: Life Beyond Death and the Spiritual World
The Spiritual World: Mystery, Multiplicity, Analogy, Harmony
The Immortal Soul
Prepare Now for Eternity
Passage Beyond
Heaven
Hell
Spiritual Benefactors
Spiritual Error and the Occult

PART TWO:
Evil, Sin, and the Human Fall

CHAPTER 7: The Human Condition
Ill
The War Within
Ignorance
Idolatry
Pride and Egotism
Selfish Desire, Lust, and Greed

CHAPTER 8: Fall and Deviation
The Human Fall
Demonic Powers
Heresy
Degraded Human Nature
God's Grief

CHAPTER 9: The Major Sins
Good and Evil
Adultery
Murder
Theft
Lying and Deceit
Hypocrisy
Slander, Gossip and Foul Speech
Addiction

PART THREE:
Salvation and the Savior

CHAPTER 10: Salvation-Liberation-Enlightenment
Grace
Universal Salvation
Atonement and Forgiveness of Sins
Healing
Liberation
Enlightenment
Crossing the Waters
Reversal and Restoration
Peace
Help and Deliverance
The Refining Fire
Born Anew
Eternal Life
The Unitive State

CHAPTER 11: The Founder
Call and Awakening
Rejected by the World
The Victor
He Who Subjugates Satan
The Revealer of Truth
The Man for Others
The Living Presence
The Person and Character of the Founder: Divine Person
Human Person
The Succession of Founders and Messengers

PART FOUR:
The Religious Life

CHAPTER 12: Responsibility and Predestination
Decision
Individual Responsibility
Synergy
Predestination
Karma and Inherited Sin
Duty

CHAPTER 13: Self-cultivation and Spiritual Growth
Spiritual Growth
Cultivate the Good
Sincerity
Purity
Self-Control
Preparing the Start
Vigilance
Perseverance and Patience

CHAPTER 14: Faith
Faith
Devotion and Praise
Fear, Submission, and Obedience
Anxiety
Gratitude
Argument with God

CHAPTER 15: Wisdom
The Search for Knowledge
Scripture and Tradition
Poverty of Conceptual Learning
Scripture Teaches in Parables
Learning and Practice
Teacher and Disciple
New Wine and Old Wineskins

CHAPTER 16: Worship
Prayer
The Name of God
Meditation
Ritual
Beyond Ritual

CHAPTER 17: Offering and Sacrifice
Offering
Donations
Self-Sacrifice
Persecution and Martyrdom

CHAPTER 18: Self-Denial and Renunciation
Self-denial and No-self
Repentance, Confession, and Restitution
Humility
Restraint and Moderation
Control Anger
Subdue Desires and Passions
Detachment from the Senses
Renunciation of Wealth
Asceticism and Monasticism
Separation from Family
Separation from the World

CHAPTER 19: Live for Others
Loving-kindness
Serving Others
Sacrificial Love
Giving and Receiving
Charity and Hospitality
Forgiveness and Reconciliation
Judge Not
Love Your Enemy
Turn the Other Cheek
Good Deeds
Labor and Industry
Honesty and Expediency
Witness

PART FIVE:
Providence, Society, and the Kingdom of Heaven

CHAPTER 20: Good Government and the Welfare of Society
The Pillars of Society
The Prophet and Reformer
War Against Evil
Respect for Legitimate Governments
Government by Divine Law
Consideration for the People
Leadership by Example and Honest Government
Judgments and Punishments
Providence and the Mandate of Heaven

CHAPTER 21: Eschatology and Messianic Hope
Tribulation
The Last Judgment
The Messiah
The Kingdom of Heaven

Interspirit Network for global illumination
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CHAPTER 18, OFFERING AND SACRIFICE
HUMILITY

       Humility is an essential attitude for success in the spiritual
life.  Any self-conceit, whether nurtured by superior intelligence,
wealth, a high position, or the praise of others, is an obstacle on the
path.  Genuine humility is not posturing.  It requires a constant willing-
ness to deny oneself, to be critical of oneself, and to be open to
Heaven's guidance even when it differs from one's own preconceived
concepts.

       We open with passages which set forth the value of humility, meek-
ness, and modesty.  Humility requires sincerity and honesty; thus some
passages liken the humble person to a little child, whose natural spont-
aneity and acceptance of life is the antithesis of the often complicated
personality of the adult with its many masks, hidden resentments, and pre-
judices.  Here is also the wisdom of the paradox (see Reversal, pp.
544-50) that the person who is humble and self-effacing ultimately
prospers and wins more respect from others than the person who is proud
and powerful.  Next come passages enjoining humility before God and the
recognition that the success of all our endeavors ultimately depends on
God's favor.  This is the attitude expressed by the common Muslim saying
insha'llah, "God willing."  The humble person does not regard his posses-
sions or accomplishments as his own, but as a gift of God, to whom is due
all thanks.  A third group of passages meditate on the insignificance,
transience, and lowness of the human being, who is nothing but a puff of
wind, a bag of excrement, food for worms.  Finally, we conclude with pass-
ages which warn against letting the praise of others or great learning or
high position go to the head and cause self-conceit.  Indeed, it is those
who are most favored with talent, intelligence, and worldly success who
most often succumb to pride and thus lose their way.


Blessed are the meek, for they shall inherit the earth.

                   Christianity.  Matthew 5.5


It is humility that exalts one and favors him against his friends.

                   African Traditional Religions.  Kipsigis Proverb
                   (Kenya).


Successful indeed are the believers
Who are humble in their prayers,
and who shun vain conversation,
and who are payers of the poor-due,
and who guard their modesty.

                   Islam.  Qur'an 23.1-5


The Lamenter [who is seeking a vision] cries, for he is humbling himself,
remembering his nothingness in the presence of the Great Spirit.

                   Native American Religions.  Black Elk, Sioux Tradition


Harithah ibn Wahb al-Khuza`i tells how he heard the Prophet say, "Have I
not taught you how the inhabitants of Paradise will be all the humble and
the weak, whose oaths God will accept when they swear to be faithful?
Have I not taught you how the inhabitants of hell will be all the cruel
beings, strong of body and arrogant?"

                   Islam.  Hadith of Bukhari


Within the world
  the palace pillar is broad,
but the human heart
  should be modest.

                   Shinto.  Moritake Arakida, One Hundred Poems about the
                   World


Be humble, be harmless,
Have no pretension,
Be upright, forbearing;
Serve your teacher in true obedience,
Keeping the mind and body in cleanness,
Tranquil, steadfast, master of ego,
Standing apart from the things of the senses,
Free from self;
Aware of the weakness in mortal nature.

                   Hinduism.  Bhagavad Gita 13.7-8


- - - - - - - - - - - -
Matthew 5.5: Cf. Matthew 23.12, p. 545; Philippians 2.6-11, p. 616.
Qur'an 23.1-5: Cf. Qur'an 31.18-19, p. 409; 7.55, p. 828.  On the
Prophet's humility, see Hadith, pp. 658f.  Bhagavad Gita 13.7-8: Cf.
Gauri Sukhmani 18, M.5, p. 818.
- - - - - - - - - - - -


Subdue pride by modesty, overcome hypocrisy by simplicity, and dissolve
greed by contentment.

                   Jainism.  Samanasuttam 136


Let the children come to me, and do not hinder them, for to such belongs
the kingdom of God.  Truly, I say to you, whoever does not receive the
kingdom of God like a child shall not enter it.

                   Christianity.  Bible, Luke 18.16-17


For the natural man is an enemy to God, and has been from the fall of
Adam, and will be, forever and ever, unless he yields to the enticings of
the Holy Spirit, and putts off the natural man and becomes a saint through
the atonement of Christ the Lord, and becomes as a child, submissive,
meek, humble, patient, full of love, willing to submit to all things which
the Lord sees fit to inflict upon him, even as a child submits to his
father.

                   Church of Jesus Christ of Latter-day Saints.  Book of
                   Mormon, Mosiah 3.19


In the Book of Songs it is said,

                  Over her brocaded robe
                  She wore a plain and simple dress,

In that way showing her dislike of the loudness of its color and magnif-
icence.  Thus the ways of the moral man are unobtrusive and yet they grow
more and more in power and evidence; whereas the ways of the vulgar person
are ostentatious, but lose more and more in influence until they perish
and disappear.

       The life of the moral man is plain, and yet not unattractive; it is
simple, and yet full of grace; it is easy, and yet methodical.  He knows
that accomplishment of great things consists in doing little things well.
He knows that great effects are produced by small causes.  He knows the
evidence and reality of what cannot be perceived by the senses.  Thus he
is enabled to enter into the world of ideas and morals.

                   Confucianism.  Doctrine of the Mean 33


- - - - - - - - - - - -
Luke 18.16-17: Cf. Matthew 18.1-3, p. 215.  Book of Mormon, Mosiah 3.19:
Cf. Proverbs 3.11-12, p. 571; John 1.12-13, p. 575.  Doctrine of the Mean:
Cf. Qur'an 31.18-19, p. 409.
- - - - - - - - - - - -


He who knows the masculine but keeps to the feminine,
       Becomes the ravine of the world.
Being the ravine of the world,
       He dwells in constant virtue,
       He returns to the state of the babe.

He who knows the white but keeps to the black,
       Becomes the model of the world.
Being the model of the world,
       He rests in constant virtue,
       He returns to the infinite.

He who knows glory but keeps to disgrace,
       Becomes the valley of the world.
Being the valley of the world,
       He finds contentment in constant virtue,
       He returns to the Uncarved Block.

                   Taoism.  Tao Te Ching 28


Do not say about anything, "I am going to do that tomorrow," without add-
ing, "If God will."  Remember your Lord whenever you forget, and say,
"Perhaps my Lord will guide me even closer than this to proper conduct."

                   Islam.  Qur'an 18.23-24


Come now, you who say, "Today or tomorrow we will go into such and such a
town and spend a year there and trade and get gain;" whereas you do not
know about tomorrow.  What is your life?  For you are a mist that appears
for a little time and then vanishes.  Instead you ought to say, "If the
Lord wills, we shall live and we shall do this or that."  As it is, you
boast in your arrogance.  All such boasting is evil.

                   Christianity.  James 4.13-16


Without merit am I; all merit is Thine.
Thine, Lord, are all merits--by what tongue have I power to praise Thee?

                   Sikhism.  Adi Granth, Wadhans, M.5, p. 577


Though I seek my refuge in the true faith of the Pure Land,
     Yet my heart has not been truly sincere.
Deceit and untruth are in my flesh,
     And in my soul is no clear shining.
In their outward seeming all men are diligent and truth speaking,
     But in their souls are greed and anger and unjust deceitfulness,
     And in their flesh do lying and cunning triumph.
Too strong for me is the evil of my heart.
     I cannot overcome it.
Therefore my soul is like unto the poison of serpents;
     Even my righteous deeds, being mingled with this poison,
     Must be named deeds of deceitfulness.
Shameless though I be and having no truth in my soul,
     Yet the virtue of the Holy Name, the gift of Him that is enlightened,
     Is spread throughout the world through my words,
     Although I am as I am.
There is no mercy in my soul.
     The good of my fellow man is not dear in my eyes.
If it were not for the Ark of Mercy,
     The divine promise of the Infinite Wisdom,
     How should I cross the Ocean of Misery?
I, whose mind is filled with cunning and deceit as the poison of reptiles,
     Am impotent to practice righteous deeds.
If I sought not refuge in the gift of our Father,
     I should die the death of the shameless.

                   Buddhism.  Shinran


All men are children of Adam, and Adam was created from soil.

                   Islam.  Hadith of Tirmidhi


Be of an exceedingly humble spirit, for the end of man is the worm.

                   Judaism.  Mishnah, Abot 4.4


O Lord, what is man, that thou dost regard him,
       or the son of man, that thou dost think of him?
Man is like a breath,
       his days are like a passing shadow.

                   Judaism and Christianity.  Psalm 144.3-4


The body is impure, bad-smelling, and replete with various kinds of
stench which trickle here and there.  If one, possessed of such a body,
thinks highly of himself and despises others--that is due to nothing
other than his lack of insight.

                   Buddhism.  Sutta Nipata 205-06


A rabbit that a huntsman brings,
They pay for it the proper price;
But none will give a betel nut
For the corpse of a ruler of the land!
A man's body is less worth than a rabbit's.

                   Hinduism.  Basavanna, Vachana 158


Reflect upon three things, and you will not come within the power of sin:
know from where you came, to where you are going, and before whom you
will in future have to give account and reckoning.  From where you came--
from a fetid drop; to where are you going--to a place of dust, worms, and
maggots; and before whom you will in future have to give account and
reckoning--before the Supreme King of kings, the Holy One, blessed be He.

                   Judaism.  Mishnah, Abot 3.1


Even if all the world tells you, "You are righteous," consider yourself
wicked.

                   Judaism.  Talmud, Nidda 30b


A brahmin should ever shrink from honor as from poison, and should always
be desirous of disrespect as if of ambrosia.

                   Hinduism.  Laws of Manu 2.162


Confucius said, "A gentleman does not grieve that people do not recognize
his merits; he grieves at his own incapacities."

                   Confucianism.  Analects 14.32


To know when one does not know is best.
To think one knows when one does not know is a dire disease.

                   Taoism.  Tao Te Ching 71


The fool who knows that he is a fool is for that very reason a wise man;
the fool who thinks he is wise is called a fool indeed.

                   Buddhism.  Dhammapada 63


Do nothing from selfishness or conceit, but in humility count others
better than yourselves.

                   Christianity.  Philippians 2.3


Whoever proclaims himself good,
know, goodness approaches him not.
He whose heart becomes dust of the feet of all,
Saith Nanak, pure shall his repute be.

                   Sikhism.  Adi Granth, Gauri Sukhmani 12, M.5, p. 278


- - - - - - - - - - - -
Tao Te Ching 28: The 'Uncarved Block' is the state of primitive simplicity
without any pretense or artificiality.  It can also mean the purity of
one's original nature.  Cf. Tao Te Ching 22, p. 550; 55, p. 231.  James
4.13-16: Cf. Isaiah 40.6-8, p. 123.  Shinran: Shinran (1173-1262) honestly
looked into his own mind and recognized the power of evil within.  He
realized that even the most determined saint cannot attain salvation
through dependence on his or her own mind; compare 1 John 1.8, p. 383;
Romans 3.9-12, p. 383.  For Shinran, salvation is possible only through
the Power of Another--the Orignal Vow of Buddha Amitabha to save all
sentient beings (Larger Sukhavativyuha Sutra 8.18, p. 555).  See Tannisho,
pp. 757f.  Abot 4.4: Cf. Erubin 13b, p. 545.  Psalm 144.3-4: Cf. Isaiah
40.6-8, p. 123.  Sutta Nipata 205-06: The many Buddhist meditations on the
body as filthy and worthless are mainly to cultivate an attitude of
detachment from sense desires and bodily pleasures.  Cf. Dhammapada 350,
p. 930; Therigatha, pp. 934-35; Precious Garland 149-57, p. 930;
Akkamahadevi, Vachana 33, p. 931.  Tao Te Ching 71: Cf. Tao Te Ching 81,
p. 797.  Dhammapada 63: Cf. 1 Corinthians 1.20-25, p. 798, where the word
of the cross seems folly because it teaches the way of humility and self-
sacrifice.  Gauri Sukhmani 12, M.5: Cf. Tao Te Ching 81, p. 797.
- - - - - - - - - - - -


Subhuti, what do you think?  Does a holy one say within himself, "I have
obtained Perfective Enlightenment"?  Subhuti replied, "No, World-honored
One... If a holy one of Perfective Enlightenment said to himself, Such am
I, he would necessarily partake of the idea of an ego-identity, a person-
ality, a being, a separated individuality."

                   Buddhism. Diamond Sutra 9


       In the barren north, there is a sea, the Celestial Lake.  In it
there is a fish, several thousand li in width, and no one knows how many
li in length.  It is called the leviathan (kun).  There is also a bird,
called the roc (p'eng), with a back like Mount T'ai and wings like clouds
across the sky.  Upon a whirlwind it soars up to a height of ninety
thousand li.  Beyond the clouds and atmosphere, with only the blue sky
above it, it then turns south to the southern ocean.

     A quail laughs at it, saying, "Where is that bird trying to go?  I
spurt up with a bound, and I drop after rising a few yards.  I just
flutter about among the brushwood and the bushes.  This is also the perf-
ection of flying.  Where is that bird trying to go?"  This is the differ-
ence between the great and the small.

       Similarly, there are some men whose knowledge is sufficient for the
duties of some office.  There are some men whose conduct will benefit some
district.  There are some men whose virtue befits him for a ruler.  There
are some men whose ability wins credit in the country.  In their opinion
of themselves, they are just like what is mentioned above.

                   Taoism.  Chuang Tzu 1


- - - - - - - - - - - -
Chuang Tzu 1: Cf. Analects 7.25, p. 413.
- - - - - - - - - - - -