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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       A person with a religious goal cannot brook the standards of
worldly life.  A worldly lifestyle, seeking pleasure, wealth, fame, and
mater ial comforts, will inevitably distract one from pursuing any
spiritual purpose.  Hence the aspirant must separate himself from the
world or maintain some detachment from it.  Separation from the world can
be achieved either by physical isolation in a monastic community or by
living an out wardly ordinary life yet without attachment to its
prevailing values.

       The scriptures contain numerous admonitions to avoid conforming to
the world and its values.  The wise man regards the worldly achievement as
an illusion; he keeps his mind free of worldly cares.  He does not delight
in worldly pleasures, but devotes himself to pursuing his spiritual goal.
He lives detached from worldly thoughts and sense impressions.  He
measures achievement by spiritual progress, rather than by the standards
of worldly success.

       These are followed by passages which deal with the social dimension
of separation.  A passage from the Midrash ascribes the reason for
Judaism's severe ritual and moral injunctions to the fact that God separ
ated the Jews from all the other peoples of the earth.  In Buddhism and
Christianity, the imperative that the Sangha or Church be a purified and
separated environment for the sake of members' spiritual progress requires
that miscreants be disciplined and even excommunicated.

       We conclude with texts on being in the world but not of the world.
Such an understanding of separation from the world is the norm in
Confucianism, Islam, and Christianity.  But in Buddhism and Hinduism,
which have had to contend with the opinion that salvation requires monk
hood, this meaning of separation from the world has been the subject of
much discussion.  The Holy Teaching of Vimalakirti, in particular, praises
the householder's life as a middle way between the total renunciation of
monkhood and a life of dissolute pleasure.  Throughout this scripture, the
householder Vimalakirti is an enlightened bodhisattva who displays in
sight, powers, and attainments superior to those of the monks.

Do not be conformed to this world, but be transformed by the renewal of
your mind, that you may prove what is the will of God, what is good and
acceptable and perfect.

                   Christianity.  Romans 12.2

Do not serve mean ends.  Do not live in heedlessness.  Do not embrace
false views.  Do not be one who upholds the world.

                   Buddhism.  Dhammapada 167

Come behold this world, which is like unto an ornamented royal chariot,
wherein fools flounder, but for the wise there is no attachment.

                   Buddhism.  Dhammapada 171

Pleasure lies in gold, silver, women, and delectable objects;
Pleasure lies in mounts, soft beds, mansions, and attractions of the
With all such pleasures, how may the Name find place in the mind?

                   Sikhism.  Adi Granth, Sri Raga, M.1, p. 25

Hillel used to say, "More flesh, more worms; more wealth more care; more
women more witchcraft; more maidservants more lewdness; more menservants
more thieving; more Torah more life; more assiduity more wisdom; more
counsel more understanding; more charity more peace."

                   Judaism.  Mishnah, Abot 2.8

The streams of this world are dirty and its springs are turbid.  Its
window dressing and its show is beautiful but destructive.  It is a quick-
ly ending deception, a speedily fading light, a hurrying shade, and a weak
and unreliable protection.  It is so deceptive that it waits till those
who abhor it start taking interest in it, and those who do not know its
deception are attracted by it, and are satisfied with it, then it shows
scanty regard for them, it snares and captivates them, and tying the rope
of death round their necks drags them to their graves.

                   Islam.  Nahjul Balagha, Khutba 86

Be in the world as if you were a stranger or a traveler.

                   Islam.  Forty Hadith of an-Nawawi 40

A man came to the Prophet and said, "O Messenger of Allah, direct me to an
act which, if I do it, will cause Allah to love me and people to love me."
He said, "Renounce the world and Allah will love you; renounce what people
possess and people will love you."

                   Islam.  Forty Hadith of an-Nawawi 31

A complete disregard for all worldly things, perfect contentment, abandon-
ment of hope of every kind, and patience--these constitute the highest
good of one who has subjugated his senses and acquired a knowledge of

No need of attaching yourself to things of this world.  Attachment to
worldly objects is productive of evil.

                   Hinduism.  Mahabharata, Santi Parva 329

He who has found the Mother [Tao]
And thereby understands her sons [things of the world],
And having understood the sons,
Still keeps to its Mother,
Will be free from danger throughout his lifetime.
Close the mouth,
Shut the doors [of cunning and desire],
And to the end of life there will be peace without toil.
Open the mouth,
Meddle with affairs,
And to the end of life there will be no salvation.

                   Taoism.  Tao Te Ching 52

- - - - - - - - - - - -
Dhammapada 167: Cf. Dhammapada 75, p. 674.  Sri Raga, M.1: Cf. Katha
Upanishad 1.2.2, p. 675.   Abot 2.8: Cf. Abot 3.17, p. 920; Luke 14.16-24,
p. 674.  Forty Hadith of an-Nawawi 40: Cf. Matthew 8.19-20, p. 601.  Forty
Hadith of an-Nawawi 31: On sacrifice and being loved by people, see John
15.13, p. 979; Hadith of Bukhari, p. 992; Kojiki 110, p. 1066.
Mahabharata, Santiparva 329: Cf. Katha Upanishad 1.2.2, p. 675.  Tao Te
Ching 52: The nature of the world should be understood from the vantage
point of knowledge of Ultimate Reality, the Tao.  Then it will be seen
that things of the world change naturally, in accordance with the Tao.
This leads to the concept of wu-wei, non-action, which is to let the Tao
operate and not to meddle with things according to human ambitions.
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The Self-existent pierced sense openings outward;
therefore a man looks out, not in.
But a certain wise man, in search of immortality,
turned his gaze inward and saw the Self within.

The foolish go after outward pleasures
and walk into the snare of all-embracing death.
The wise, however, discerning [the path to] immortality,
do not seek the permanent among things impermanent.

                   Hinduism.  Katha Upanishad 4.1-2

What is the path of the Word?  It is that a person gives up his desire for
the world and has a deep yearning for God's world. We should love God's
world more than we love any person: parents, children, or spouse.

                   Unification Church.  Sun Myung Moon, 8-9-70

The sage patterns himself on Heaven, prizes the Truth, and does not allow
himself to be cramped by the vulgar.  The stupid man does the opposite of
this.  He is unable to pattern himself on Heaven and instead frets over
human concerns.  He does not know enough to prize the Truth but instead,
plodding along with the crowd, he allows himself to be changed by vulgar
ways, and so is never content.

                   Taoism.  Chuang Tzu 31

Adepts in yoga speak in the manner of the uncivil, behave as if ignorant,
appear like the lowly.  They do so in order that men may ignore them and
not flock to them; they talk nothing at all.  Though realized in freedom,
the yogi will sport like a child, may conduct himself like a dullard, talk
like one intoxicated.  Such a yogi lives in a way that this world of men
may laugh, feel disgust, revile, and seeing, pass at a distance, leaving
him alone.  He would go about in different guises, at times like one
worthy, at times like one fallen, at times like a ghost or demon.  If the
yogi accepts things of life it is for the good of the world and not out of
desire.  Out of compassion for all men, he will sport on the earth.

                   Hinduism.  Kularnava Tantra 9

To conserve his stock of virtue, the superior man withdraws into himself
and thus escapes from the evil influences around him.  He declines all
temptations of honor and riches.

                   Confucianism.  I Ching 12: Stagnation

- - - - - - - - - - - -
Katha Upanishad 4.1-2: Truth is found through meditation and fixing atten-
tion on the Self within, not by dealing with the deceptive and transient
phenomena of the world.  This is a most fundamental statement of
Upanishadic philosophy.  Chuang Tzu 31: Cf. Chuang Tzu 23, p. 776.
Kularnava Tantra 9: Yogis may appear as fools or madmen, be meek or act
repulsively, all the while in a state of higher awareness.  They may make
ordinary people uncomfortable by their disregard of worldly manners and
conventions.  The biblical prophets were often thought to be crazy: see
Hosea 9.7-9, and 1 Samuel 19.23-24.  Compare also the Taoist images of the
convict from Chuang Tzu 23, p. 776 and of the drunkard from Chuang Tzu 19,
pp. 562f.  I Ching 12: 'Virtue' has the sense of inner force and power by
which one can act decisively and with conviction.  It should not be restr-
icted to 'morality,' though virtue in the sense of morality is one source
of inner power.
- - - - - - - - - - - -

As a sweet-smelling, lovely lotus may grow upon a heap of rubbish thrown
by the highway, even so a disciple of the Fully Enlightened One outshines
the ignorant worldly people in wisdom.

                   Buddhism.  Dhammapada 58-59

Cast aside from you all attachments, as the leaves of a lotus let drop of
the water of the autumn rains; exempt from every attachment, Gautama, be
careful all the while!

Give up your wealth and your wife; you have entered the state of the
houseless; do not, as it were, return to your vomit.  Gautama, be careful
all the while!

Leave your friends and relations, the large fortune you have amassed; do
not desire them a second time; Gautama, be careful all the while!....

Now you have entered on the path from which the thorns have been cleared,
the great path; walk in the right path, Gautama, be careful all the while!

Do not get into an uneven road like a weak burden-bearer; for you will
repent of it afterwards; Gautama, be careful all the while!

                   Jainism.  Uttaradhyayana Sutra 10.28-33

For what is a man profited, if he shall gain the whole world and lose his
own soul?  Or what shall a man give in exchange for his soul?

                   Christianity.  Matthew 16.26

What worth kingship without peace of soul?

                   Sikhism.  Adi Granth, Suhi, M.5, p. 745

Better than absolute sovereignty over the earth, better than going to
heaven, better than even lordship over all the worlds is the fruit of a

                   Buddhism.  Dhammapada 178

- - - - - - - - - - - -
Dhammapada 58-59: The pure lotus flower, which grows in muddy swamps, is a
Buddhist symbol of one who leaves worldly life to accept the Dharma, train
according to its teaching, and flower as an enlightened being.  In
Hinduism, it symbolizes one who lives sinless, untouched by the dirt of
the world; cf. Bhagavad Gita 5.10, p. 774.  Uttaradhyayana Sutra 10.28-33:
Cf. Katha Upanishad 1.3.14, p. 672.  Matthew 16.26: Cf. Matthew 13.44-46,
p. 675; Luke 14.16-24, p. 674.  Suhi, M.5: Cf. Udana 13, p. 774.
Dhammapada 178: The stage of Stream-Winner is only a low grade of attain-
ment on the way to Nibbana.  He sees a glimpse of the goal, and, if he
perseveres, he comes to have assurance of attaining sainthood.
- - - - - - - - - - - -

Jesus answered, "My kingship is not of this world; if my kingship were of
this world, my servants would fight, that I might not be handed over to
the Jews; but my kingship is not from this world."

                   Christianity.  John 18.36

Confucius said, "Of T'ai Po it may indeed be said that he attained to the
very highest pitch of moral power.  No less than three times he renounced
the sovereignty of all things under heaven [the throne of the empire],
without the people getting a chance to praise him for it."

                   Confucianism.  Analects 8.1

Righteousness, O Wise One, was set up for our choice, to be our blessing,
Evil for the godless, for his undoing!
Therefore I seek union with the Good Mind,
And I forbid all traffic with the wicked.

                   Zoroastrianism.  Avesta, Yasna 49.3

"And ye shall be holy unto me, for I, the Lord, am holy" [Leviticus
20.26].  Even as I am holy, so be you holy.  As I am separate, so you be
separate.  And "I have severed you from the other peoples that you should
be mine" [idem.].  If you sever yourselves from the other peoples, then
you belong to me; but if not, then you belong to Nebuchadnezzar and his
fellows."  Rabbi Eliezer said, "How can we know that a man must not say,
'I have no desire to eat pig, I have no desire to have intercourse with a
woman whom I may not marry'; but he must say, 'Yes, I would like to do
these acts, but what can I do?  My Father who is in heaven has forbidden
them.'  Because it says, 'I have severed you from among the nations to be
mine.'  He who is separated from iniquity receives to himself the Kingdom
of Heaven."

                   Judaism.  Midrash, Sifra 93d

I wrote to you in my letter not to associate with immoral men; not at all
meaning the immoral of this world, or the greedy and robbers, or
idolators, since then you would need to go out of the world.  But rather I
wrote to you not to associate with any one who bears the name of brother
if he is guilty of immorality or greed, or is an idolator, reviler, drunk-
ard, or robber--not even to eat with such a one.  For what have I to do
with judging outsiders?  Is it not those inside the church whom you are to
judge?  God judges those outside.  "Drive out the wicked person from among

                   Christianity.  1 Corinthians 5.9-13

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Sifra 93d: Cf. Abot 3.17, p. 920.  1 Corinthians 5.9-13: Cf. Garuda Purana
112, p. 268; Tract of the Quiet Way, p. 268; Itivuttaka 68-69, p. 269.  On
the other hand, out of loving-kindness, Jesus ate with sinners and sought
to help those afflicted with moral weakness: see Matthew 9.10-13, p. 970;
also Romans 15.1-3, p. 979; Mencius IV.B.7, p. 979.
- - - - - - - - - - - -

Just as the mighty ocean consorts not with a dead body; for when a dead
body is found in the mighty ocean it quickly wafts it ashore, throws it up
on the shore; even so, monks, whatsoever person is immoral, of a wicked
nature, impure, of suspicious behavior, of covert deeds, one who is no
recluse though claiming to be such, one rotten within, full of lusts, a
rubbish-heap of filth--with such the Order consorts not, but gathering to-
gether quickly throws him out.  Though he be seated in the midst of the
Order, yet he is far away from the Order; far away is the Order from him.

                   Buddhism.  Udana 55, Elder Sona

Krishna, thou Lord of the senses, though moving amongst the objects of
sense, remain unaffected by them.  Thou hast indeed shown us the ideal: to
live in the world and yet not be of it.

                   Hinduism.  Srimad Bhagavatam 11.1

They are not of the world, even as I am not of the world.  Sanctify them
in truth; thy word is truth.  As thou didst send me into the world, so I
have sent them into the world.  And for their sake I consecrate myself,
that they also may be consecrated in truth.

                   Christianity.  John 17.16-19

The homes of householders who have well-governed minds and have banished
their sense of egoism are as good as solitary forests, cool caves, or
peaceful woods.  Men of pacified mind view the bright and beautiful build-
ings of cities in the same dispassionate light as they behold the trees of
a forest.  He who, in his inmost Spirit, sees the world in God, is verily
the Lord of mankind!

                   Hinduism.  Yoga Vasishtha

The world of the kami does not transcend that of man, and man does not
need to enter a divine, transcendental world to attain salvation.  He
seeks salvation by bringing the kami into the human world, into the daily
life of the home, the marketplace....

                   Shinto.  The Kami Way

Yoga consists not in frequenting tombs and cremation grounds,
       nor in falling into trances;
Nor lies it in wandering about the world,
       Nor in ritual bathing.
To live immaculate amidst the impurities of the world--
This is true yoga practice.

                   Sikhism.  Adi Granth, Suhi, M.1, p. 730

- - - - - - - - - - - -
Udana 55: Cf. Lotus Sutra 2, p. 411; Garuda Purana 112, p. 268; Itivuttaka
68-69, p. 269.  Suhi, M.1: Cf. Var Sarang, M.1, p. 1013; Qur'an 57.27,
p. 951.
- - - - - - - - - - - -

Vimalakirti wore the white clothes of a layman, yet lived impeccably like
a religious devotee.  He lived at home, but remained aloof from the realm
of desire, the realm of pure matter, and the immaterial realm.  He had a
son, a wife, and female attendants, yet always maintained continence.  He
appeared to be surrounded by servants, yet lived in solitude.  He appeared
to be adorned with ornaments, yet always was endowed with the auspicious
signs and marks.  He seemed to eat and drink, yet always took nourishment
from the taste of meditation.  He made his appearance at the fields of
sports and in the casinos, but his aim was always to mature those people
who were attached to games and gambling.  He visited the fashionable
heterodox teachers, yet always kept unswerving loyalty to the Buddha.  He
understood the mundane and transcendental sciences and esoteric practices,
yet always took pleasure in the delights of the Dharma.  He mixed in all
crowds, yet was respected as foremost of all....  He engaged in all sorts
of businesses, yet had no interest in profit or possessions.  To train
living beings, he would appear at crossroads and on street corners, and to
protect them he participated in government.

                   Buddhism.  Holy Teaching of Vimalakirti 2

- - - - - - - - - - - -
Holy Teaching of Vimalakirti 2: Among Mahayana texts, this scripture most
clearly denies the necessity for the aspirant to enlightenment to become a
monk.  The logical culmination of the doctrine of Sunyata is the thought
that there is no difference between Samsara and Nirvana, for both are
empty--see Mulamadhyamaka Karika 25, pp. 91f.; Lankavatara Sutra 80, p.
234.  Hence a person may dwell in perfect enlightenment while outwardly
pursuing an ordinary life, as long as all thoughts, words, and actions are
based upon a mind of compassion, which is the manifestation of Emptiness.
Lay Buddhism has been particularly popular in Japan ever since the time of
Shinran, who, believing that salvation is by faith alone and any ascetic
practice is in vain, abandoned his monastic vows and married.  Many of the
popular modern sects of Nichiren Buddhism are also lay movements.  Cf.
Garland Sutra 11, p. 957.
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