Origin The Challenge to the Global Community of Religions
"In this new ecological age of developing global community and interfaith dialogue, the world religions face what is perhaps the greatest challenge that they have ever encountered. Each is inspired by a unique vision of the divine and has a distinct cultural identity. At the same time, each perceives the divine as the source of unity and peace. The challenge is to preserve their religious and cultural uniqueness without letting it operate as a cause of narrow and divisive sectarianism that contradicts the vision of unity and peace. It is a question of whether the healing light of religious vision will overcome the social and ideological issues that underline much of the conflict between religions." ~ Dr. Steven C. Rockefeller, Middlebury College, Spirit and Nature, p. 169
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


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


The Truth in Many Paths
Tolerance and Respect for All Believers

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

World Scripture and Education for Peace

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
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
True Love

CHAPTER 4: The Purpose of Life in the Family and in Society
The Family
Parents and Children
Husband and Wife
Unity and Community
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
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
Spiritual Benefactors
Spiritual Error and the Occult

Evil, Sin, and the Human Fall

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

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

CHAPTER 9: The Major Sins
Good and Evil
Lying and Deceit
Slander, Gossip and Foul Speech

Salvation and the Savior

CHAPTER 10: Salvation-Liberation-Enlightenment
Universal Salvation
Atonement and Forgiveness of Sins
Crossing the Waters
Reversal and Restoration
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

The Religious Life

CHAPTER 12: Responsibility and Predestination
Individual Responsibility
Karma and Inherited Sin

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

CHAPTER 14: Faith
Devotion and Praise
Fear, Submission, and Obedience
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
The Name of God
Beyond Ritual

CHAPTER 17: Offering and Sacrifice
Persecution and Martyrdom

CHAPTER 18: Self-Denial and Renunciation
Self-denial and No-self
Repentance, Confession, and Restitution
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
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

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
The Last Judgment
The Messiah
The Kingdom of Heaven

Interspirit Network for global illumination
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       This section contains passages which describe either the divinity
of the founder as a manifestation of God, or the humanity of the founder
as a person with a unique and striking personality.  In some religions the
founder, as the human being who is completely one with Absolute Reality,
is described as divine.  The concurrence of humanity and divinity in a
single person is a mystery which is described in various ways: Christology
is the theological and doctrinal reflection by which Jesus is
characterized as fully God and fully man.  Jainism holds that the
Tirthankara has realized the state of param-atman, or perfected soul, who
alone is divine and absolute.  Hinduism understands the concurrence of
divinity and humanity through the doctrines of the avatar and the
indwelling of divinity in the soul of the Sage.

       Jesus Christ is also recognized as the incarnation of the Second
Person of the Trinity: three persons--Father, Son, and Holy
Spirit--united, and manifesting the creative, redemptive, and sanctifying
activity of God in the world.  The comparable Mahayana Buddhist doctrine
of the Trikaya, the Buddha's three bodies, holds at one the Dharmakaya,
Eternal Buddha, which is the substance of Enlightenment and Truth itself;
the Sambhogakaya, the compassion and wisdom of the Buddha by which people
are led to salvation; and the Nirmanakaya, the bodily manifestations of
the Buddha, the latest being the historical Siddhartha Gautama.  The Hindu
Trinity of Brahma, Vishnu, and Shiva, the Creator, Preserver, and
Destroyer is not strictly comparable; it deals with a three-fold
manifestation of the God head quite apart from any incarnation.

       In the orthodox traditions of Islam, Judaism, Theravada Buddhism,
and Confucianism, on the other hand, the founder is a human being and
emphatically distinct from deity.  The majority of traditions about the
founder in these religions describe his character in very human terms, in
order to avoid any attempt to make him into a god.  And yet, mystical and
popular strands in many of these religions cherish traditions about the
founder's person that recognize in him qualities like unto Ultimate

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See Vishnu Purana 1, p. 82.
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Whoever sees me [Muhammad] has seen God.

                   Islam.  Hadith of Bukhari and Muslim

He who sees the Norm, he sees me; he who sees me, he sees the Norm.

                    Buddhism.  Samyutta Nikaya iii.120

Do you not know me, Philip?  He who has seen me has seen the Father; how
can you say, "Show us the Father?"  Do you not believe that I am in the
Father and the Father in me?

                    Christianity.  Bible, John 14.9-10

Says Nanak, "The Master is the Lord's image;
The Lord in the Master pervasive--

Brother! between these lies no difference."

              Sikhism.  Adi Granth, Asa Chhant, M.4, p. 442

Glory be to Lord Mahavira, in whose mirror of enlightenment are reflected
vividly the terrestrial and the extra-terrestrial, and whose complexion
resembles the interior of a blooming lotus and burnished gold.

                    Jainism.  Virasena, Jayadhavala 3

In the beginning was the Word, and the Word was with God, and the Word was
God.  He was in the beginning with God; all things were made through him,
and without him was not anything made that was made.  In him was life, and
the life was the light of men....  And the Word became flesh and dwelt
among us, full of grace and truth; we have beheld his glory, glory as of
the only Son of the Father.

                   Christianity.  Bible, John 1.1-4, 14

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Samyutta Nikaya III. 120: `Norm', that is, the Dhamma.  Jayadhavala 3: Cf.
Ratnakarandasravakacara 7-10, p. 637.  John 1.1-4: See note on p. 150.
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The grace of the Lord Jesus Christ and the love of God and the fellowship
of the Holy Spirit be with you all.

                Christianity.  Bible, 2 Corinthians 13.14

       The supreme, complete enlightenment is the realm of Nirvana.  The
realm of Nirvana is the Dharma-body of the Tathagata [the Eternal Buddha].
Attaining the absolute Dharma-body is [attaining] the absolute One
Vehicle.  The Tathagata is not different from the Dharma-body.  The
Tathagata is identical with the Dharma-body....  The Absolute is unlimited
and unceasing.

       O Lord, the Tathagata, who is not limited by time... is without
limita- tion.  His great compassion also is unlimited, bringing peace and
comfort to the world.  His unlimited great compassion brings unlimited
peace and comfort to the world.  This explanation is a good explanation
concerning the Tathagata.  If one again speaks of the inexhaustible
Dharma, the eternally abiding Dharma which is the refuge of all
worlds--this is also a good explana- tion concerning the Tathagata.
Therefore, in a world that has not been saved, a world without a refuge,
there is an inexhaustible, eternally abiding refuge equal to the utmost
limit: the Tathagata, Arhat, Completely Enlightened One.

                Buddhism.  Lion's Roar of Queen Srimala 5

Jesus said to them, "Truly, truly, I say to you, before Abraham was, I am."

                     Christianity.  Bible, John 8.58

Outwardly, we are last of all, but inwardly we preceded everyone.

                        Islam.  Hadith of Bukhari

I have been Manu and also Surya,
       I am the wise rishi Kakshivat,
I have befriended Kutsa, Arjuni's son,
       and I am the poet Usanas; behold Me!

                        Hinduism.  Rig Veda 4.26.1

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2 Corinthians 13.14: This Trinitarian benediction suggests the distinctive
activities of the persons of the Trinity: the grace of Christ, who died as
atonement for our sins, leads us to the love of God, and the Holy Spirit
manifests God's love through producing fellowship with God and among
people. Lion's Roar of Queen Srimala 5: A statement of the Trikaya
doctrine: the Tathagata is at once the realm of Absolute Suchness, or the
Dharmakaya, the Dharma of compassion that fills the world, or
Sambhogakaya, and the person of the human Tathagata, the Arhat.  For texts
on the Dharmakaya, cf. Garland Sutra 37, p. 96; Holy Teaching of
Vimalakirti 12, p. 96; for a visual depiction of the Sambhogakaya, see
Garland Sutra 2, p. 99.  John 8.58: As the pre-existent Word, Jesus
preceded Abraham, even all human beings.  Hadith of Bukhari: This refers
to Muhammad, who is outwardly the last of the prophets but inwardly
preceded them.  Rig Veda 4.26.1: As the 'Poet of poets' God (Indra)
infuses the Vedic sages and gives them their holy utterance.  This is the
Vedic foundation for the later Hindu doctrine of avatars.
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Whenever truth is forgotten in the world, and wickedness prevails, the
Lord of Love becomes flesh to show the way, the truth, and the life to
humanity.  Such an incarnation is an avatar, an embodiment of God on

                     Hinduism.  Srimad Bhagavatam 1.1

Jesus took with him Peter and James and John his brother, and led them up
a high mountain apart.  And he was transfigured before them, and his face
shown like the sun, and his garments became white as light.  And behold,
there appeared to them Moses and Elijah, talking with him.  And Peter said
to Jesus, "Lord, it is well that we are here; if you wish, I will make
three booths here, one for you and one for Moses and one for Elijah."  He
was still speaking, when lo, a bright cloud overshadowed them, and a voice
from the cloud said, "This is my beloved Son, with whom I am well pleased;
listen to him."  When the disciples heard this, they fell on their faces,
and were filled with awe.  But Jesus came and touched them, saying, "Rise,
and have no fear."  And when they lifted up their eyes, they saw no one
but Jesus only.

                   Christianity.  Bible, Matthew 17.1-8

O Krishna, it is right that the world delights and rejoices in your
praise, that all the saints and sages bow down to you and all evil flees
before you to the far corners of the universe.  How could they not worship
you, O Lord?  You are the eternal Spirit, who existed before Brahma the
Creator and who will never cease to be.  Lord of the gods, you are the
abode of the universe. Changeless, you are what is and what is not, and
beyond the duality of existence and nonexistence....

Sometimes, because we were friends, I rashly said, "Oh, Krishna!" "Say,
friend!"--casual, careless remarks.  Whatever I may have said lightly,
whether we were playing or resting, alone or in company, sitting together
or eating, if it was disrespectful, forgive me for it, O Krishna.  I did
not know the greatness of your nature, unchanging and imperishable.

                    Hinduism.  Bhagavad Gita 11.36-42

Now Thomas, one of the twelve, called the Twin, was not with them when
Jesus came.  So the other disciples told him, "We have seen the Lord."
But he said to them, "Unless I see in his hands the print of the nails,
and place my finger in the mark of the nails, and place my hand in his
side, I will not believe."  Eight days later, his disciples were again in
the house, and Thomas was with them.  The doors were shut, but Jesus came
and stood among them, and said, "Peace be with you."  Then he said to
Thomas, "Put your finger here, and see my hands; and put out your hand,
and place it in my side; do not be faithless, but believing."  Thomas
answered him, "My Lord and my God!"  Jesus said to him, "Have you believed
because you have seen me?  Blessed are those who have not seen and yet

                   Christianity.  Bible, John 20.24-29

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Srimad Bhagavatam 1.1: See Bhagavad Gita 4.7-8, p. 662, the classic
statement on avatars.  Cf. Srimad Bhagavatam 10, p. 637; Ramayana, Bala
Kanda 15, p. 625; Kularnava Tantra 13, p. 817; Swaiyya Guru, Kala, p. 663.
Matthew 17.1-8: This is the Transfiguration, when Jesus' disciples first
become aware of his divinity.  Cf. John's vision of the resurrected Jesus
in Revelation 1.9-19, p. 100.  Bhagavad Gita 11.36-42: Arjuna spoke these
words just after being awe-struck by a vision of Krishna's transcendental
form in Bhagavad Gita 11.3-34, pp. 102f., 1044f.  For other of Krishna's
transcendental manifestations, see Srimad Bhagavatam 10.5, p. 764,  and
Srimad Bhagavatam 10.16, pp. 626f.
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When Confucius returned from his visit with Lao Tzu, he did not speak for
three days.  His disciples said, "Master, you've seen Lao Tzu--what
estimation would you make of him?"  Confucius said, "At last I may say
that I have seen a Dragon--a Dragon that coils to show his body at its
best, that sprawls out to display his patterns at their best, riding on
the breath of the clouds, feeding on the yin and yang.  My mouth fell open
and I couldn't close it; my tongue flew up and I couldn't even stammer.
How could I possibly make any estimation of Lao Tzu?"

                          Taoism.  Chuang Tzu 14

       At one time the Lord was journeying along the highroad between
Ukkattha and Setabbya; so also was the brahmin Dona.  He saw on the Lord's
footprints the wheels with their thousand spokes, their rims and hubs and
all their attributes complete, and he thought, "Indeed, how wonderful and
marvelous--it cannot be that these are the footprints of a human being."

       Then Dona, following the Lord's footprints, saw that he was sitting
under a tree, comely, faith-inspiring, his sense-faculties and his mind
peaceful.... Dona approached the Lord and said, "Is your reverence a god?"

       "No indeed, brahmin, I am not a god."

       "Then an angel?"

       "No indeed, brahmin."

       "A fairy, then?"

       "No indeed, brahmin, I am not a fairy."

       "Then is your reverence a human being?"

       "No indeed, brahmin, I am not a human being."

       "You answer No to all my questions.  Who then is your reverence?"

       "Brahmin, those outflows whereby, if they had not been
extinguished, I might have been a god, angel, fairy, or a human
being--those outflows are extinguished in me, cut off at the root, made
like a palm-tree stump that can come to no further existence in the
future.  Just as a blue, red, or white lotus, although born in the water,
grown up in the water, when it reaches the surface stands there unsoiled
by the water--just so, brahmin, although born in the world, grown up in
the world, having overcome the world, I abide unsoiled by the world.  Take
it that I am Buddha."

                   Buddhism.  Anguttara Nikaya ii.37-39

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John 20.24-29: This is the account of doubting Thomas.  The resurrection
of Jesus in a tangible body is one proof of his divinity; cf. Luke 24, pp.
616f. Others prove Jesus' divinity by citing his miracles, such as walking
on water, see Matthew 14.24-31, p. 759.  Chuang Tzu 14: Chuang Tzu often
casts Confucius in the role of a poor and benighted sage whose wisdom
cannot compare with that of the Taoist masters.  Such was then the rivalry
between the two schools. Anguttara Nikaya ii.37-39: The Buddha's
transcendental nature cannot be comprehended by conventional notions of
divinity, for the Hindu gods are merely another class of creatures, as are
gandharvas (angels) and yakkhas (fairies) .  He is beyond any form or
phenomena of existence.  Cf. Dhammapada 93, p. 531; Sutta Nipata 1072-76,
p. 532.  Majjhima Nikaya i.318: The Buddha lays himself open to inquiry by
inviting others to observe his behavior and judge his mental purity.  He
invites them to judge him as a man. Mark 10.17-18: Cf. 1 John 1.8, p. 383;
also Qur'an 12.53, p. 383; Hadith of Muslim, p. 508. Qur'an 5.75: Muslims
consider the belief that Jesus is God, or the son of God--'son' understood
in the sense of procreation or partaking of divinity--as one of the chief
errors of Christian theology.  In Islam there is an absolute distinction
between God and human beings.  Cf. Qur'an 21.26-29, p. 377 and note.
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