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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       Vigilance, and like mental attitudes of heedfulness, wakefulness,
and concentration, are necessary for progress on the spiritual path.
Heedfulness is necessary because life is a continuous stream: Every moment
is an occasion to think, will, and act either within the discipline of the
spiritual path or to violate its teachings.  Despite one's initial burst
of enthusiasm for the Way, it is all too easy to slip back into fallen and
worldly habits.  Only continued vigilance can preserve our life.

       In the religions of the East, vigilance refers to watching over
one's thoughts in Meditation, pp. 837-48.  Intense concentration is
required, minding the condition of one's thoughts and exercising restraint
over one's actions. In Western religions vigilance often refers to being
mindful of God, who is ever present.  By such wakefulness, one is alert
against any sin or diversion from a life lived in accordance with God's
will.  Islam calls us to constantly remember (dhakara) God, His
commandments, and His mercies, and reminds us through the duty of daily
Prayer, pp. 825-31.  Christian scriptures warn us that the Lord comes
"like a thief in the night" and encourage constant wakefulness through
such passages as the Parable of the Wise and Foolish Maidens.  At the
conclusion we give several passages describing how a moment of weakness,
of "looking back," can potentially ruin a lifetime of spiritual progress.

Keep your heart with all vigilance,
for from it flow the springs of life.

                 Judaism and Christianity.  Proverbs 4.23

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Proverbs 4.23: Cf. 1 Thessalonians 5.17, p. 828.
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We verily have displayed
Our warnings in this Qur'an that they may take heed.

                           Islam.  Qur'an 17.41

Men of understanding [are] such as remember God, standing, sitting, and

                         Islam.  Qur'an 3.190-91

One who walks, stands, sits, sleeps, eats, and speaks with vigilance, no
sin accrues.

                    Jainism.  Dashavaikalika Sutra 4.8

The firm control of the senses is what is called yoga.  One must then be
vigilant; for yoga can be both beneficial and injurious.

                    Hinduism.  Katha Upanishad 2.3.11

Heedfulness is the path to the deathless; heedlessness is the path to
death. The heedful do not die; the heedless are like unto the dead.

Distinctly understanding this difference, the wise, intent on heedfulness,
rejoice in heedfulness, delighting in the realm of the noble ones.

The constantly meditative, the ever steadfast ones, realize the bond-free,
supreme Nibbana.

The glory of him who is energetic, mindful, pure in deed, considerate,
self-controlled, right-living, and heedful steadily increases....

The ignorant, foolish folk indulge in heedlessness; the wise man guards
earnestness as the greatest treasure.

                       Buddhism.  Dhammapada 21-26

I [Mahavira] say, "What is the conduct that distinguishes a monk from a
secular man?  A monk is he whose conduct is ingenuous, who has devoted
himself to the path of achieving salvation, and who never indulges in
hypocrisy.  One should preserve, without the slightest diminution, the
faith which one had at the time of renunciation.  One should not be swept
away by the eddies of a mercurial mind."

                     Jainism.  Acarangasutra 1.35-37

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Qur'an 17.41: Cf. Qur'an 33.45-46, p. 633; Hadith of Darimi, p. 791.
Qur'an 3.190-91: Cf. Qur'an 11.114, p. 827; 18.23-24, p. 913; 29.45, p.
826; Hadith of Darimi, p. 828.  Dashavaikalika Sutra 4.8: Cf. the example
of Mahavira in Acarangasutra 9, pp. 657f.  Katha Upanishad 2.3.11: Yoga
becomes injurious when its powers disorient and overwhelm the young
aspirant who lacks sufficient control, or when it is used for personal
gain.  Acarangasutra 1.35-37: The same principles apply to householders;
see Tattvarthasutra 6.18-24, p. 242.
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If while going, standing, sitting or reclining when awake, a thought of
sensuality, hatred or aggressiveness arises in a monk, and he tolerates
it, does not reject, discard, and eliminate it, does not bring it to an
end, that monk, who in such a manner is ever and again lacking in earnest
endeavor and moral shame, is called indolent and void of energy.

If while going, standing, sitting, or reclining when awake, a thought of
sensuality, hatred, or aggressiveness arises in a monk, and he does not
tolerate it, but rejects, discards, and eliminates it, brings it to an
end, that monk, who in such a manner ever and again shows earnest endeavor
and moral shame, is called energetic and resolute.

                        Buddhism.  Itivuttaka 110

       Kung-sun Ch'ou asked Mencius, "May I ask what your strong points

       "I have an insight into words.  I am good at cultivating my
'flood-like ch'i.'"

       "May I ask what this 'flood-like ch'i' is?"

       "It is difficult to explain.  This is a ch'i (breath) which is, in
the highest degree, vast and unyielding.  Nourish it with integrity and
place no obstacle in its path and it will fill the space between heaven
and earth.  It is a ch'i which unites righteousness and the Way.  Deprive
it of these and it will collapse.  It is born of accumulated rightness and
cannot be appropriated by anyone through a sporadic show of rightness.
Whenever one acts in a way that falls below the standard set in one's
heart, it will collapse....  You must work at it and never let it out of
your mind.  At the same time, while you must never let it out of your
mind, you must not forcibly help it grow either."

                      Confucianism.  Mencius II.A.2

And watch! Lo! I am a watcher with you.

                           Islam.  Qur'an 11.93

I slept, but my heart was awake.
Hark! my Beloved is knocking.

              Judaism and Christianity.  Song of Solomon 5.2

Be mindful when you are alone, in the shadow of your coverlet.

                     Taoism.  Tract of the Quiet Way

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Itivuttaka 110: Cf. Anguttara Nikaya v.66, pp. 724f; Digha Nikaya
ii.99-100, p. 679.  Mencius II.A.2: In Chinese thought, Ch'i (qi) is life
energy.  It is essential to health and can be focused and enhanced by
disciplines such as T'ai-chi, Chi Gong and Kung Fu.  Ch'i has a mental and
spiritual aspect, uniting mind and body.  For Mencius, the power of ch'i
is founded on truth and righteousness.  See Chuang Tzu 15, p. 841n.; cf.
Great Learning 6.1-4, p. 724; Analects 6.5, p. 839.  Qur'an 11.93:
Muhammad often kept prayer vigils into the early morning hours, Qur'an
73.1-8, p. 828.  Cf. Hadith, p. 762.  Song of Solomon 5.2: Cf. Revelation
3.20, p. 686, Psalm 42.1-3, p. 762.  Tract of the Quiet Way: Cf. Great
Learning 6.1-4, p. 724; Doctrine of the Mean 33, p. 110.
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If one holds oneself dear, one should protect oneself well.  During every
one of the three watches the wise man should keep vigil.

                        Buddhism.  Dhammapada 157

Though others sleep, be thou awake!  Like a wise man, trust nobody, but be
always on the alert; for dangerous is the time and weak the body.  Be as
watchful as the two-headed Bharunda bird!

A monk should step carefully in his walk, supposing everything to be a
snare for him.  First, he must bestow care on his life till he wins the
Stake and afterwards he should despise it, annihilating its sins.

                   Jainism.  Uttaradhyayana Sutra 4.6-7

You yourself know well that the day of the Lord will come like a thief in
the night.  When people say, "There is peace and security," then sudden
destruction will come upon them as travail comes upon a woman with child,
and there will be no escape.  But you are not in darkness, brethren, for
that day to surprise you like a thief.  For you are all sons of light and
sons of the day; we are not of the night or of darkness.  So then let us
not sleep, as others do, but let us keep awake and be sober.

                   Christianity.  1 Thessalonians 5.2-6

The kingdom of Heaven shall be compared to ten maidens who took their
lamps and went to meet the bridegroom.  Five of them were foolish, and
five were wise. For when the foolish took their lamps, they took no oil
with them; but the wise took flasks of oil with their lamps.  As the
bridegroom was delayed, they all slumbered and slept.  But at midnight
there was a cry, "Behold, the bridegroom! Come out to meet him."  Then all
those maidens rose and trimmed their lamps. And the foolish said to the
wise, "Give us some of your oil, for our lamps are going out."  But the
wise replied, "Perhaps there will not be enough for us and for you; go
rather to the dealers and buy for yourselves."  And while they went to
buy, the bridegroom came, and those who were ready went in with him to the
marriage feast; and the door was shut.  Afterward the other maidens came
also, saying, "Lord, lord, open to us."  But he replied, "Truly, I say to
you, I do not know you."  Watch therefore, for you know neither the day
nor the hour.

                      Christianity.  Matthew 25.1-13

- - - - - - - - - - - -
Dhammapada 157: The 'three watches' may be interpreted as the three
periods in a person's life.  Uttaradhyayana Sutra 4.6-7: The first verse
calls for vigilance against temptations of the world.  The second verse
describes care for the body: one should guard one's life well until one
wins Enlightenment, 'the Stake.' Then one despises the body to the point
of the Holy Death (sallekhana)--cf. Acarangasutra 1.7.6, p. 344.  1
Thessalonians 5.2-6: This is often taken to refer to the wait for the
Second Advent of Christ; see 2 Peter 3.3-10, p. 1099; also Luke 21.34-36.
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No one who puts his hand to the plow and looks back is fit for the kingdom
of God.

                         Christianity.  Luke 9.62

Those journeying to heaven do not look back; they ascend the heaven, the
two worlds.

                  Hinduism.  Satapatha Brahmana

But Lot's wife behind him looked back, and she became a pillar of salt.

                 Judaism and Christianity.  Genesis 19.26

Even those who have much learning,
Faith, and willing perseverance
Will become defiled by a [moral] fall
Due to the mistake of lacking alertness.

The thieves of unalertness,
In following upon the decline of mindfulness,
Will steal even the merits I have firmly gathered.
I shall then descend to the lower realms.

      Buddhism.  Shantideva, Guide to the Bodhisattva's Way of Life

The Master said, "Danger arises when a man feels secure in his position.
Destruction threatens when a man seeks to preserve his worldly estate.
Confusion develops when a man has put everything in order.  Therefore the
superior man does not forget danger in his security, nor ruin when he is
well established, nor confusion when his affairs are in order.  In this
way he gains personal safety and is able to protect the empire.  In the I
Ching it is said: 'What if it should fail?  What if it should fail?' In
this way he ties it to a cluster of mulberry shoots [makes success

              Confucianism.  I Ching, Great Commentary 2.5.9

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Luke 9.62: Cf. Luke 9.60, p. 583; 14.16-24, p. 674.  Genesis 19.26: When
Lot and his family were fleeing Sodom and Gomorrah, they were instructed
not to look back at the destruction which was consuming the cities.  I
Ching, Great Commentary 2.5.9: Cf. I Ching, Great Commentary 1.8.7, pp.
920f; cf. Micah 7.5-7, p. 953.
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