This paper focuses on the spiritual challenges threatening China’s social sustainability and the need for a modern belief system. These challenges have come to light through the recent decades of emphasis on material development, and from China’s integration into a rapidly globalizing world.

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Religionand Sustainable Development
October13, 2013
Joe Carterand He Hong Yu
Abstract
Thispaperfocusesonthe spiritual challengesthreateningChina’ssocial sustainabilityand
the needfora modernbelief system.These challengeshave come tolightthroughthe
recentdecades of emphasisonmaterial development,andfromChina’sintegrationintoa
rapidlyglobalizingworld.
The paper arguesthat spiritual andsocial,capacities andresourcespotentiallyexistwhich
humanitymustutilize anddevelopinordertoenterthe nextstage inits collective
development,apeaceful,unitedworld. Inthisnextstage,these capacitiesandresources
mustbe acquiredbyindividuals,the community,andleadersto play theirnew roles as,
respectively, responsible socialprotagonists,avenue andaprotagonistof mature social
development,andencouragersandfacilitatorsof individualandcommunityinitiative.
The paper identifies some of these spiritual capacitiesandresources,andexplores the
questionof the relationshipbetweendevelopmentandreligion. The paperdemonstrates
that manyof these spiritual capacitiesanddevelopmentprinciplesare describedinChina’s
sacredliterature. China’sspiritual heritage andcenturiesof social experience,combined
withpainful signsthatamaterialisticconceptionof life isnotleadingtoprosperityand
tranquilitymake Chinaavaluable potentialcontributortoa global discourse concerninga
commonfaithfor ourOne World.
KeyWords:Religion,Education, Sustainability, Development,Protagonist,Religion,Discourse

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1. Social and Spiritual Dimensionof SustainableDevelopment
As the process of globalization continues, the peoples of the world are increasingly aware
that biological sustainability is essential to our survival. Environmental deterioration has
been training us to understand the concept of sustainability and the importance of the
preservation of diversity in a unified eco-system. The failure, so far, to halt environmental
degradation prompts us to look more deeply, until we see that environmental problems are
the fruit of a materialistic, short-sited view of development. Care and respect for our planet,
and regard for the needs of future generations, are among the obvious spiritual remedies
that needtobe applied.
This awareness of the spiritual dimensions of development issues is daily increasingin China,
partly from environmental deterioration, but more from the widening gap between the rich
and poor and instances of amoral behavior by individuals, corporations, and leaders that
undermine social cohesion and erode trust and hope. The decline in moral order and want of
social justice indicates our ability to “love and benefit one another”1
has waned, and the link
with Heaven has been severed. If we are unable to act for the common good, but think only
of ourselves or our immediate group, it is a sign that self-discipline and the knowledge of
right and wrong is weak or even absent; that our “outer” material development has
outpaced our “inner” spiritual development. Under these social and spiritual conditions,
developmentisnotsustainable.
All the peoples of the world are coming to the same realization; problems of war, terrorism,
income disparity, environmental degradation, economic crisis, lethargy, cynicism, greed, etc;
all these dark shadows are an inverse prescription of the spiritual remedies we need. A
sustainable, united, prosperous, efficient, and just society must utilize and nurture deeper
sources of human aspiration and expression than just the pursuit of wealth. The pain derived
from moral decay and social disorder force us to investigate more carefully the question of
spiritual development.
“It is no longer possible to maintain the belief that the approach to social and economic
progress to which the materialistic conception of life has given rise is capable of leading
humanitytothe tranquilityandprosperitywhich itseeks.”2
With every step in social evolution - family, tribe, city, nation, and now One World - there has
been an advance in the release of human awareness and capacity. The advance in our time,
associated with globalization, has seen a huge and rapid increase in knowledge across an
ever-expanding range of disciplines; a world-wide internet system that allows both an
exponential increase in information exchange and an emerging tool for collective discourse,
decision-making, and action; increasingly, individuals with easy access to all the knowledge
of the world; a large increase in private world travel; and, more than ever before, the masses
of humankind increasingly able to articulate their aspirations and needs”. These are among
1 Mozi, Book 7, Will of Heaven 2:3
2 Institutefor Studies in Global Prosperity, Science, Religion and Development: Some Initial
Considerations, paragraph 2.

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the conditions that suggest new models of life ‘far reaching in their capacity to release
humanpotential’are withinthe graspof a rapidlyevolvingglobal community.3
To achieve sustainable development, the protagonists of our time - the individual, society
and its leaders - need spiritual education that addresses these new capacities and
opportunities,andenablesoureffortstocreate apeaceful,unitedworld.
2. The Individual
The complexitiesof the age inwhichwe live require the maximumutilizationand conscious
contributions of these amplerreleasesof humancapacity.We can no longermanage the
worldin exclusive top-downfashion. The questionishow canwe have “asystemgivingfree
playto individual creativityandinitiativebutbasedonco-operationandreciprocity.”?4
Spiritual developmentof the individual isneededtoensure he useshis new awareness,
knowledge,power,andfreedom, tocontributeto, notdamage,the societyaroundhim.
The individual andsocietyhaveareciprocal relationship. The sustainablebalance between
themwill more likelybe achievedif the individual hastwingoals;todevelop hisorher
intellectual andspiritual capacity,and tohelpin the transformationof society.Testedand
utilizedinthe enterprise of social transformation andconstruction,the individual’sstrengths,
talentsandcapacitiesemerge;the individual findshisplace and hissatisfactioninthe larger
endeavor,creatingajustand peaceful world. The individual,imbuedwithnew potential and
equippedwithnewresources,needsto become asocial protagonist;anew characteron the
worldstage. Initiatingandsustainingsuchaprocessisnot possible withoutspiritual
educationandcapacity-building.
The Great Learning(See Appendix)describesthe processwell,asimultaneouspursuitof
twin,inter-relatedactivities,namely, self-cultivation andsocial transformation;the
cultivationof personal knowledgeandvirtue,andthe applicationof thatlearninginservice
to familyandstate. The two processesare seenas a mutuallyinterdependent, reciprocal
relationship.The goal of the individual isnotlimitedtohisorher ownsalvationbut,rather,
it istiedto,and derivesitsattainment,throughthe collective progressof the whole.
“The ancients whowishedtoillustrate illustriousvirtue throughoutthe kingdom,
firstorderedwell theirownstates.Wishingtoorderwell theirstates,theyfirst
regulatedtheirfamilies.Wishingtoregulate theirfamilies,theyfirstcultivated
theirpersons.Wishingtocultivate theirpersons,theyfirstrectifiedtheirhearts.
Wishingtorectifytheirhearts,theyfirstsoughttobe sincere intheirthoughts.
Wishingtobe sincere intheirthoughts,theyfirstextendedtothe utmosttheir
knowledge. Suchextension ofknowledgelay inthe investigationofthings. Things
3 Most of elements of this listarefrom Science, Religion, and Development: Some Initial
Considerations, Institute for Studies in Global Prosperity,2009.
4 The Universal Houseof Justice, The Promise of World Peace, 1985

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beinginvestigated,knowledge becamecomplete.Theirknowledge beingcomplete,
theirthoughtswere sincere.Theirthoughtsbeingsincere,theirheartswere then
rectified.Theirheartsbeingrectified,theirpersonswere cultivated.Theirpersons
beingcultivated,theirfamilieswereregulated.Theirfamiliesbeingregulated,their
stateswere rightlygoverned.Theirstatesbeingrightlygoverned,the whole
kingdomwasmade tranquil andhappy.”
The signsof mature innerlife are “sincere thoughts,rectifiedhearts,andcultivatedpersons”.
These spiritual characteristicsrestonafoundationof knowledge.Thisstrongconnection

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betweenthe rationalandthe spiritual isaChinese characteristic;itinhibitssuperstitionand
increasesthe likelihoodof tangible andusefulresults.How isknowledgeextended?Here we
arrive at the pivotof the Great Learning,“extensionof knowledge”lies“inthe investigation
of things”.Spirituallife isbasedonreason,onthe extensionof knowledge,derivedthrough
the individual investigationof reality.
The structure of the Great Learningpassage impliesthe processloopscontinuously,and
movesfrominnertoouterand back again.It is easyto image a dynamicaction-reflection
feedbackrelationshipbetweenthe individual andsociety.
Thiscannot be done safely orwisely withoutthe individualknowingHeaven’swill - whatis
rightand wrong- and desiringtofollow Heaven’sPath.
“Onlythe one withthe utmostsincerityunderHeavencanknow exhaustivelyhisown
nature.Knowingthis,he will be able toknow exhaustivelythe nature of man.Knowing
this,he will be able toknowexhaustivelythe nature of things.Knowingthis,he will be
able to supportthe creative actsof HeavenandEarth, thushe will be ina positionto
participate withHeavenandEarth”5
Spiritual educationisneededto deepenthe appreciationof the balance betweenthe
individualandsociety;andtohelpindividualsdeveloptheircapacityassociallyresponsible
protagonists.
“The manof virtue attendstohisduties,whileamanof no virtue attendstohisrights.”6
“Nowthe man of perfectvirtue,wishingtobe establishedhimself,seeksalsoto
establishothers;wishingtobe enlarged himself,he seeksalsotoenlargeothers."7
Freedom,forexample,mustbecomearesponsible freedom, where individuals become
mature enoughtochoose onlyfromthose thingsthatare good,and not choose whatisbad.
“At fifteenmyheartwasset onlearning; atthirty,I stood firm inthe society;atfortyI
had no more doubts;at fifty,I knew the Mandate of Heaven;at sixty,myearcan tell the
goodfrom the bad,my ear wasan obedientorganforthe receptionof truth;at seventy
I couldfollowmyheart’sdesire withouttransgressing the norm,Icouldfollow the
5 Doctrine of the Mean (Zhong Yong), 22
6 Reference to Laozi, John C.H. Wu, Chinese Legal and Political Philosophy, The Chinese Mind, Edited
by Charles A. Moore, University of Hawaii press,Honolulu,1968,p.227.
7 Confucius,Analects,Yong Ye, 30: 论语,雍也:子贡曰：“如有博施于民而能济众，何如？可谓仁
乎？”子曰：“何事于仁，必也圣乎！尧舜其犹病诸！夫仁者，己欲立而立人，己欲达而达人。能
近取譬，可谓仁之方也已。”

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dictatesof my ownheartfor whatI desiredno longeroversteppedthe boundariesof
right.”8
3. The Community
The society,or the community,isbotha venue forthe individual protagonistand canbe,
itself,aprotagonistof social change.
Communityasa Venue
Virtuesandprinciples canonlybe realizedinthe contextof social relationships.Iam
trustworthyto“others”.Iam patientwith “others”.Iam generouswith“others”,Iamkindto
“others”,I serve “others”,andsoon. Similarlywiththe applicationof principles;withouta
family,acommunity,ora societytolive in,unity,justice,reciprocity,non-violence,
moderation,the equalityof menandwomen,etc.,wouldhavenomeaning.We needthe
societyaroundusinorderto practice virtuesandto applyprinciples.We are studentsinthe
school of society.
Outside the extended family, where can the individual “protagonist” go? In the Great
Learning the next social layer, after the family, is the nation. As active protagonists
strengthen their capacity, they need a social layer closer to hand to absorb their initiatives.
They need a nearby “laboratory” where group learning can evolve in simpler, smaller cells.
We needtoadd "communitylife"tothe spectrumof stepsinthe social ladder.
The Society-Individual Relationship
8 Confucius,Analects,Wei Zheng 4, James Legge translation.

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What is a community? There are different types, for example: classmates, friends,
work-mates, professional associations, discourse communities, corporations,
non-government organizations, on-line common interest groups, the vestiges of China’swork
unit, religious communities, and the physical neighborhood. Most community types, except
the workplace and the neighborhood, are self-selecting,anditispossibletooptout.
There is skepticism and caution about touching the physical neighborhood “community”.
Those who are content with other community types are not interested. Even people of
"good will" hesitate from fear of un-ending, unmanageable requests from people they don’t
know; once you start helping someone there may be no end to the demand. This fear is
justified; currently, at least in urban China, there is no coordinating administrative layer at
the neighborhoodleveltomanage socially active protagonists.
Communityasa Protagonist
Justas the spirituallymature individual canbe a beneficial social protagonist,sotoocan the
community. Sustainable developmentcanbe greatlystrengthened,andthe culture of
societyenriched, byincreasingthe abilityof communitiestoabsorbthe initiativesof
individuals, andtospreadbeneficialknowledge andexperience generatedbyitsmembersto
the communityandto the largersociety.To playthisrole communitiesrequirespiritual and
social attitudes, skills, qualitiesandcapacities. Some of these includethe ability:
“to take initiative inacreative anddisciplinedmanner;tothinksystematicallyin
understandingproblemsandsearchingfor solutions;touse methodsof
decision-makingthatare non-adversarialandinclusive;tocontribute tothe
effectivedesignandmanagementof communityprojects; toreplace relationships
basedon dominance andcompetitionwithrelationshipsbasedonreciprocity,
collaboration,andservice toothers; andtointeractwithotherculturesina way
that leadstothe advancementof one'sownculture andnotto itsdegradation.9
As withthe individual,inordertoserve bothasa venue andas a protagonist,the
communityrequires spiritual, capacity-buildingeducation.
4. Leaders
The sustainable utilizationof the spiritual andintellectual resourcesof the individual
protagonists,andof the community, callsfornew capacitiesandrolesof leaders. We needa
9 Institutefor Studies in Global Prosperity, Science, Religion and Development: Some Initial
Considerations, selections from paragraph 27.

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creative and safe wayto incorporate the initiative andinputsof pro-active individualsand
communities,all incomplex patternsof mutual communication andaction.
The authoritariansocial form, withitslinearhierarchywas more appropriate forhumanity’s
earlierstagesof development.Itisandwill be challengedbythe rapidlyexpandingindividual
and communitycapacityatthe grass-rootslevel.
The complexityof modernissues, the richnessof the resourcesavailable,andthe
much-increasedcapacityof the modernindividual call foramore dynamicand flexible
system.Inthe illustration below,the blackdotsare the leaders,andthe individual remaining
dotsbelongtovarious“communities”. Individualsare increasinglyconnectedtoeachother.
Thissystemisat the same time hierarchal,andveryopen.Sucha social “eco”-systemisata
higherlevel of integration andismore resilientinthe face of the complexitiesand
challenges. Itisnotjusta “bottom-up”or “top-down”system;the protagonistsare all in
reciprocal relationship.

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Under these conditions and in this social framework, leaders aim to create prosperity
through the release of human intellectual and spiritual potential. They use their power not
to control but to protect, nurture, inspire, and coordinate initiative from wherever it may
come. Theyencourage self-reliance.
If individual intellectual and spiritual development, and social transformation, and are in
reciprocal relationship, and the process pivots on extending knowledge through the
independent investigation of reality by individuals; then knowledge will be the mostvaluable
commodity generated and shared. Leaders would have a responsibility to foster this
individual-society reciprocal relationship, and ensure the knowledge generation process is
encouraged,established,andprotected.
“By contrast,relationsamongthe three correspondingactorsinthe worldatlarge—the
citizen,the bodypolitic,andthe institutionsof society—reflectthe discordthat
characterizeshumanity'sturbulentstage of transition.Unwillingtoact as
interdependentpartsof an organicwhole,theyare lockedinastruggle forpowerwhich
ultimatelyprovesfutile.10
Spiritual educationandcapacitybuildingare needed here aswell tohelpleadersplay this
newrole, andachieve anewlevel of maturity.
* * *
10 The Universal Houseof Justice,Ridvan Message, 2012

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Fromthisbrief lookat the newrolesthe individual, the community,andleadersmustrise to,
if theyare tofulfill theirdestiny asprotagonistsinthe creationof aNew WorldOrder,we
couldinferthateducationis the processbywhichthe protagonistsacquire the skills,
attitudes,qualities,andcapacitiestocarry outtheirrespective missions. Whatspiritual
education isappropriate forournewrolesasprotagonistsof anemerging global civilization?
In the past,religionhasbeenthe inauguratorof civilizationanditsspiritual guide.If alink
withHeavenis necessary forsustainabledevelopment,andwe wishtoaffectareunion,we
needtoexamine the phenomenonof religion.Below isa brief lookatreligioninthe pastand
some thoughtsaboutthe searchfor a modern belief systemsuitableforourOne World.
5. Religionand Civilization
In recentyearsthere are newunderstandingsaboutthe nature of evolution.There ismore
evidence thatthe fittesttosurvive isnotjustthe strongest,butalsothe atoms,cells,and
organismsmostable to cooperate11
.If we acceptthat mutual helpfulness andreciprocityare
the basisof civilization,we couldargue that,throughthe influenceof the world’sreligious
systems,the innate moral andspiritual facultiesof humanitygraduallydevelopedandthe
advancementof civilizationwasmade possible.The religionsof the worldprovided the
ethical order- the spiritual roots - thatallowedthe creationof a tree of social order,from
whichwere bornthe fruitsof civilization;the whole processpropelledbythe lightof the
“sun”,the spiritual visionof the Founder.
The periodsof our historywe associate withprosperity,maturity,andthe floweringof
civilizationcanall trace theirrootto world-viewsinitiatedbythe Foundersof religions.
Throughthe effortsof these Prophet-Founders, “humannature became progressively
imbuedwiththe attributesof the Divine world”,inducingquantumleapsinhumancapacity.
Scanningthe evolutionof humanity(SeeMapof Human Maturation) we see the great
revolutions of innerlife, social structure,art,science,and codesof law the Foundersof
religionshavesetinmotion. Inmanycases,the name of the religionoritsFounderandthe
name of the civilizationare synonymous.
11 Carter Phipps, Evolutionaries, Chapter 4, A SociableCosmos,Harper Perennial,2012.

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Map of Human Maturation
Numbers represent the beginnings of religions or the time of their Founders: 1.Krishna,
2.Abraham, 3.Moses, 4.Buddha, 5.Zoroaster, 6.Christ, 7.Mohammed, 8.The Bab,
9.Baha'u'llah.
This phenomenon - a revelation, and a civilization in its wake – is the call and response that
has made our history. No other force has exerted such an impact on our collective
development. This repeated pattern, and the evident power of the teachings of the Founders
of religions is a strong argument that Heaven exists. It is evidence, too, that Heaven is not a
passive bystander; it is also a protagonist. It is proactive, moving us toward higher and higher
levels of understanding and unity until we have reached the stage of a global family, a new
World Order. We are not alone in this universe; the Founders are Messengers sent by an

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UnseenForce.
Each of these rivers of Heaven-inspired civilization had a life-span. Each one displayed an
internal, organic cycle beginning with youthful vigor, followed by maturation, and decline.
Initially, a belief system provided the moral foundation for the civilization’s infancy and
childhood. The stability, prosperity, and blossoming of civilizations occurred when the
vitalityof the belief systemwasatitspeak.
In its old age, that vitality weakened; the ability of religion to govern the actions of the
people or discipline them eroded. When the clarity of inner vision and motive power
declined, the civilization crumbled from within. One sign of decay was the gradual
construction of walls around what religious leaders perceived to be their version of the
truth.
With globalization, we see religions going through two simultaneous processes. First, the
winter-time decline mentioned above and, second, difficulty responding to increased
contact with modernity and with other faiths. As the boundary of contact between faiths
increases, many religious leaders have resisted acknowledging the underling unity of the
message in each religion. Groups have been, and some still are, hostile to each other. The
followers of some Founder split into rival sects. Religious hierarchies have been ostracized or
estranged from the very states they helped create. They are now in a polarized relationship
with science, seem to be out of step with the world, and are increasingly considered
obsolescent. Some have engendered passivity. Some of their leaders have clung to power
and earthly trappings even at the expense of the well-being of their followers. Some have
addedthoughtsand behaviorsthatconflictwiththe original teachings of theirfaith.
These failings of religion, however, are not the failure of Heaven; they are inherent in the
seasonal nature of each religion-civilization cycle, and they indicate shortcomings in our
ability to apprehend and respond to Heaven’s larger purpose, to create peace and harmony.
The common aim of all religions is to create peace and harmony. Violence and prejudice in
the name of belief systems are distortions of their original intent and do not invalidate their
worth and contributions to humanity’s development. Religion is like fire. In the hand of a
child or of the ignorant, it can be dangerous; in the hand of the wise, it provides heat and
light. The abuses of religion should not make us lose site of the possibility that it could play a
constructive role incontemporaryandfuture society.
Instead of seeing religion as antiquated competing sects, we need to acknowledge its former role
as “the principal force impelling the development of consciousness”.12 We need to explore how
religion can have society-building power. We need a common vision that transcends rigid
dogmas,divisive identities,andconflictingsectsanddenominations.
12 A Common Faith, Baha’i WorldCenter, 2005 edition, p.23.

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6. A Future Global Belief System
Humanity’s common goal is to construct a universal civilization “shaped by principles of
social justice and enriched by achievements of the human mind and spirit beyond anything
the present age can conceive”.13
We need spiritual education appropriate for our new roles
as protagonists;andprinciplesand guidance forouremergingOne World.
Paradoxically, just when we face this need, and material paradigms of development are
revealing their shortcomings, religion, the spiritual resource we should turn to for moral
courage and enlightenment, to cultivate moral consciousness and help shape society, is in
disrepute,trivialized,andmarginalized.
If the religions of the past are all part of one on-going, ascending system of humanity’s
“inner” education, then what we need is not to abandon the process but rather to have an
update, a new course of instruction appropriate to our one-planet world. Previously,
humanity was not mature enough for a universal system, nor was there sufficient
transportation and communication infrastructure. In all of these religions, however,
universalismwaslatent,anticipatingandpreparingusforthe awaitedday of consummation.
A renewed,universal belief systemmustfulfill the aspirationsof peopleseverywhere,and
be capable of inspiringaglobal floweringof civilizationwhereculturescan“interactwith
one anotherinever-changingpatterns”14
.Itmustgive “the humanmindand heart…..more
complex andefficientmeanstoexpress….its…inherentmoral andintellectualcapacities”15
.
The ethicsof thisbeliefsystemshouldbe arenewal of the basic“love forothers”theme
commonto all religions;anditssocial principlesmustrelate tothe organizationof world
citizensona globalizingplanet.
The followingdescriptionof religion,takenfromastatementpreparedbythe Institute for
Global Civilization,isone attempttodefinea“modern”religion,ourcommonfaith.Religion
isdescribedasa systemof knowledge freeof non-essential ritualsanddogmas, awell-spring
of motivation,andasource of universal principles:
“….we understand religion to designate the process through which humanity acquires
consciousness of the spiritual dimension of existence and orients its individual and
collectivelife inrelationtoit,forminganevolvingsystemof knowledgeandpractice.
“Religionawakensustoour spiritual nature,givesusanunderstandingof ourplace in
the universe,andprovidesuswithamoral purpose.Itinspiresustoacquire andputinto
13 A Common Faith, Baha’i WorldCenter, 2005 edition, p.54.
14 Baha'i International Community,Officeof Public Information, The Prosperity of Humankind, 1994,
p.7.
15 Bahá’í International Community’s Office of Public Information, Who Is Writing the Future?
Reflections on the Twentieth Century, 1999, p.1

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practice qualitiessuchaslove,fairness,compassion,honesty,truthfulness,and
trustworthinesswhich,whenappliedinindividualandcommunitylife,expressthe
goodnessandnobilityof humannature.
“Atthe core of religionisasetof spiritual principleswhichlinkall the culturaland
religioustraditionsof the world,formingthe commonheritageof humankind,enriched
by the unique contributionsof each.These principlesunite individuals,communities
and institutionsintolife-givingsystemsof social organization.Theyfacilitate aspiritof
cooperation,service andharmonyamongthe peoplesof the world,andgalvanize and
refine mankind'scapacitytoachieve spiritual growthtogetherwithsocial andmaterial
progress.Ateachstage of humanhistoryanddevelopment,however,andagaininthe
presentphase of planetaryintegration,religionacquiresnewmeanings,significance,
functionsandexpressions.”16
Social principles and ethical standards are of little use if we only acknowledge them. We
must have a deep commitment to their realization; kneading them into our own life and that
of society until they are part of our culture. There is a common saying in China “the doings of
men are watched by Heaven”. Our common faith must regenerate and modernize this
relationship between Heaven and man. When this link is strong, it impels the offering of
transcendentandunselfishcontributionstothe welfareof society.
16 Institutefor Global Civilization,HongKong, DraftStatement, 2012. http://www.igc.hk/zh

15. 15
In China’s sacred literature, this relationship with Heaven is clearly described17
as necessary
in order to release and realize human capacity and potential. Those who interact with
Heaven , and make efforts to establish the Great Unity (See Appendix), receive “lasting and
untiringguidance”.
If our moral spirit is not developed, not only are we “in a state of starvation”, the mutual,
reciprocal growth process of the individual and society is starved as well. The rewards for
following - and punishments for not following - the will of Heaven are the dynamics of a
covenant relationship, or “contract”, with Heaven. It is also found in all the world’s religions,
where the joy of connection to Truth and Beauty overcomes “the promptings of base and
selfish desires”18. We obey the law less from fear of Heaven’s curse, and more from fear of
beingcutoff fromHeaven’slove andconfirmations.
There are two elements to this covenant. The first is acknowledgement and understanding of
our spiritual nature, spiritual qualities and social principles. The second is the growth of our
spiritual nature through our efforts to acquire spiritual qualities and skill at applying spiritual
principles.The first withoutthe secondisof nouse.
In our search for a common faith, some may ask, “Couldn’t we just use one of the existing
religions as a religion for today?” An existing religion, in order to meet the challenge of our
time, would have to go through a serious sorting of the essential - the eternal truths
embodied in its teachings; and the non-essential - man-made additions and exclusive
institutional authority. Globalization has placed all the world’s religions in juxtaposition,
“Choupursued,'Iventure toask whatyoumeanby yourvast,flowing moral spirit!
The reply was, 'It is difficult to describe it. This is the moral spirit: It is exceedingly great, and
exceedingly strong. Being nourished by rectitude, and sustaining no injury, it fills up all
between heaven and earth. This is the moral spirit: It is the mate and assistant of
righteousness and reason. Without it, man is in a state of starvation. It is produced by the
accumulation of righteous deeds; it is not to be obtained by incidental acts of
righteousness.... Mencius,GongSun Chou I:2 (Mengzi 公孙丑上, 2)
“Be always studious to be in harmony with the ordinances of God, so you will certainly get
foryourself muchhappiness;” Mengzi Gong Sun Chou 1:公孙丑上 4:
“If the gentlemen of the world really desire to follow the way and benefit the people they
must carefully investigate the principle that the will of Heaven is the origin of magnanimity
and righteousness. Mozi,Book 7, Will of Heaven 2:3
“…….those who love and benefit others Heaven will bless. Those who hate and harm others
Heaven will curse….. Thus we are certain that Heaven desires to have men love and benefit
one another and abominates to have them hate and harm one another.” Mozi, Book 7, Will of
Heaven 2:3
18 Baha’u’llah, Kitab’I’Aqdas,p.29

16. 16
rubbing them against each other. If our One World needs one faith, then the non-essential
wallsneedtocome down,especiallyanythatinhibitdiscourse.
After the sorting, however, would there not still be a shortfall? In the past, the teachings of
each religion propelled us to higher levels of understanding and social organization. They all
made great contributions, in their day, to get us where we are now, a global community.
Having arrived at this penultimate stage in our collective development, we need new
principles,laws, guidance,skillsandbehaviorsuitableforourmodern “planetized”world.
Some of these principles that will advance the integration of the earth’s peoples, its
prosperity and sustainability include: oneness of humanity, the equality of men and women,
collective security, universal education, freedom of thought, the protection of human rights,
and so on.These are the preceptsof a modernreligion.
A system of knowledge such as science evolves. Explanations, understandings, and laws of
older times have been discarded and replaced by newer ones. Truth is relative to our
capacity to understand; it is not fixed. So far, religion, as a system of knowledge has escaped
the test of evolutionary thinking and is either slow in adapting to, or in some cases resisting,
the needs of this age. The application of religions eternal truths varies as we mature; and the
social principles were in tune with the age in which they appeared. In our present state of
One World, an older system of religious knowledge, a text book for an earlier stage of our
spiritual education,inevitably,will haveshortcomingsasaguide tomodern life.
Others may say, “Our divided world needs unity. Religious organizations are divided. They
claim to be the bearers of truth and they protect their independence. Could we not create
unity by dissolving all these groups, by not having formal organization? Can we have a
common belief system without the non-essential forms and rituals associated with many world
religions? Could we not just appeal to agreed universal values which would help us think
beyond our own narrow self-interest? Without recourse to the out-dated organizations,
could we not “translate high-minded ideals and principles into constructive, sustained
actions for our own well-being and the betterment of our communities?”19 “Could religion
just be an ‘attitude to life, a sense of relationship with a Reality that transcends material
existence’20
?”
Thisgreatesttaskthatwe have everundertaken,the unificationof the humanrace,will not
be possible withoutcommonspiritual education.Thiseducationshould deepenour
appreciation of the oneness of humanity and the balance between the individual and society.
It should helpindividualsdeveloptheircapacity toplaytheirnew roles associally
responsible protagonists.
The search fora commonfaithwill necessarilyresultinorganization. Those dedicatedto
creatingglobal unityandapplyingspiritual knowledgetopractical affairs willbe eagerto
19 Baha’i International Community, UnitedNations, Comments on the Draft Declaration and Draft Programme of
Action for Social Development (A/CONF.166/PC/L.13) presentedat the secondsessionof the Preparatory
Committee for the WorldSummit for Social Development, 22 August, 1994, New York.
20 A Common Faith, Baha’i WorldCenter, 2005 edition, p.18.

17. 17
share, exchange,andlearntogether. Associationwithlike-mindedpersons,cansustainfocus,
inform,andinspire adeepercommitmentto implementsociety-buildingprinciples.This
activitywill require new formsof organization,and increasingly systematic,sharedlearning.
Organizationis inevitable. The question is not whether we should abandon organization but how
to have inclusive organization, with out non-essential walls of separation.
7. Discourse
All of the above questions should be brought to the discourse table. This table or platform is
a place where people strive to remove the walls that separate us, and engage in meaningful
consultation, research, and learning about a common faith for our common future.
Participation should be open to those committed to a given religion or not, who are
concerned about the application of spiritual knowledge to material development; about the
release of human intellectual and spiritual capacity to establish our One World; about the
“Great Learning” that must be undertaken for the protagonists of development to assume
theirnewroles.
This discourse needs to mesh with our other system of knowledge, science. Both faith and
reason help us understand spiritual and physical reality. Religion “defines goals that serve the
evolutionary process” and science “assists in their attainment”. Science is not without faith
and beauty; religion is not withoutlogic and reason. Religion and science are complementary
in function; not polarized. It takes the systematic, rigorous logic and experimental process of
scientific method to ascertain and confirm the validity and application of social principles. It
takes creative, truth-seeking, leaps of faith by scientists to imagine and trust a new
perception of the physical universe has validity worth testing. Together, they constitute the
dual knowledgesystemimpellingthe advance of civilization.”21
CouldChinanotinitiate sucha discourse?Itispotentiallyagoodparticipant.
China’s appetite to investigate the application of spiritual knowledge to the needs of our age
has been greatly heightened by the inner and social suffering endured in the past decades
followingthe Godof wealth.
Chinaisunusual inthat ithas grownspirituallywithoutbuildinghighwallsarounddifferent
versionsof religioustruth.
“Tracedto the source,the three sagesare no different.”22
“In the world there are many different roads but the destination is the same. There are
a hundreddeliberationsbutthe resultis one.”23
21 A Common Faith, Baha’i WorldCenter, 2005 edition, p.33.
22 Chang Tsai, (1020-1077), aninscription onthe Western wall of hislecture hall, citedinChan,Source Book,
p.497.
23 The Book of Changes, cited inLegge, The Four Books, pt. 2, ch. 5.

18. 18
China’s tendency toward fundamentalism is inhibited by its sense of moderation, balance,
harmony, and complementarity. China has many spiritual insights and capacities, such as: an
ability to see wholes more than parts; a deep awareness of the dynamic between the
material and the spiritual, a love of truth, a comfort with paradox, a lack of prejudice,
capacityto workhard, moderation,andsoforth.
China’s sacred literature contains, not just fragments of wisdom, but a whole vision or
pattern of life - tested through millennia of experience - that recognizes the spiritual nature
and moral capacity of human beings and the realization of that nature and capacity through
responsible and thoughtful responses to the will of Heaven. These responses, expressed in
initiatives by individuals, families and government, are carried out in service to society. This
orientation and development methodology is described in the Great Learning, and the
efforts made are part of an ever-advancing march of human progress that will lead
eventuallytoaneraof global peace andjustice,the GreatUnity.24
“.....throughthe lastfortycenturiesChinamusthave matured herthoughtandlearned
manylessonsinthe art of living.Maybe Chinahassomethingtocontribute.Surelythere
mustbe a betterway,a more humane wayof settlinginternational disputesthan just
by cuttingeachother'sthroats. Surely,withChina'sfour hundredmillionpeople(in
1930), four thousandyearsof culture andvast resources,she musthave somethingto
contribute tothe peace and progressof mankind.25
25 James Yen, Intellectual Shock of China, Star of the West, 19, Mass Education Movement in China,
October, 1925,16:7.

19. 19
Appendix:The Great Unityand the GreatLearning
The GreatUnity
The key passage in China’s sacred literature concerning the overall goal of our collective
development is “The Great Unity”. The dream of the Great Unity comes from Confucius
(551-479) a teacher, editor, politician, and philosopher of the Spring and Autumn Period. In
the Confucian Book of Rites, in the chapter called "Li Yun Pian," he envisioned the final phase
of human development, namely, Datong ("the Great Unity").26
It describes individuals with
highmoral attainment,livinginajustand well-organized social order.
Below is Confucius’ statement about the Great Unity. It is my amalgamation of four
translations presented in the introduction to the “Da Tong Shu”, translated by Laurence
Thomson.One of the fouris byJamesLegge,an earlyandrenownedforeigntranslator.
“The periodof the Great Unity(Da Tong) ischaracterizedby:
 Universal opennessandfairness;
 All the worldwill be acommonpossession;
 The whole worldisbentuponthe commongood.
 Leadersof societywill combinetalent,virtue,andability.
 The wise andable are elected(selected).
 The cultivationof sincerityandharmony;and
 Love extendsbeyondthe familytothe societyatlarge.
 All menwill be boundbyequal tiesof intimacy.”
[The passage continues by describing the practical implementation and signs of the
above.]
 Sufficient provision shall be secured for the aged till their death and competent
employmentforthe able-bodiedand
 Adequate meansof upbringingforthe young.
 Kindness and compassion shall be shown to widows, orphans, childless people, and
those who are disabled by disease, so that they will have the wherewithal for
support.
 Men will have theirproperworksandwomenwill have theirhomes.
 They shall hate to see the wealth of natural resources under-developed, but also
dislike tosee the hoardingof wealthfortheirownpleasures.
 They shall regret of not exerting themselves (of their given talents) but also hate to
exert themselves only for their own benefit. Thus, the selfish schemes shall be
repressedandfoundnodevelopment.
 Robbers, filchers, and the rebellious traitors shall not appear, and hence the outer
doorsshall be leftopen.”27
26Written about the same time as the publication of Plato’s Republic (380 BC).
27 Ta T’ungShu, The One World Philosophy of Kang You Wei, Translated by Laurence
Thompson, George Allen and Unwin, 1958, p. 49. Kang You Wei 康有爲 (1858-1927)

20. 20
Confuciusbelievedthat,
“Thissort of societywasfoundinthe Xia,Shangand early Zhoudynasties,when
the great Tao was operating,throughthe outstandingleadersof those times.
Confuciusdescribedhimself asbeingincapableof achievingthe GreatUnityand
aspiredtodo so; he was livinginaSmall Tranquility (小康) society, Xiaokangwhere
the great Tao had beenhidden,the stateswereruledbydifferentfamiliesandthe
people lovedtheirownparentsandchildrenonly.”28
Confucius’missionwastorescue the knowledgeof the past,toapplyit as muchas possible
inhis time,andtoestablishitmore fullyinthe future.Thismayexplainwhysome of the
translationsmentionedaboveusedthe pasttense,andothersusedthe futuretense.
The GreatLearning
If we take The Great Unity as the goal,the policy,anddirectionof developmentforthe
protagonists,we cantake TheGreat Learning as the approachand methodology.
Although only a short chapter from the Confucian work, the Classics of Rites, The Great
Learning isone of the fourcornerstone textsof Confucianism.
“In the NorthernSongDynasty,ConfucianscholarsseparateditfromClassicsof Ritesand
the SouthernSongDynastyConfucianmasterZhuXi rearrangedthe workandincludedit
intoThe Four Books,alongwith TheDoctrine of the Mean,The Analectsof Confucius and
The Mencius. The Great Learning has since beenaclassicworkon Confucianism.
In the book,the thoughtson"self cultivation,familyregulation,state governingand
peace seekinginthe whole world"wereseenbyancientChinese people asagoldenrule
fora person'smoral cultivation.Eventoday,the thoughtshaveaprofound influence on
Chinese people'swayof thinking.
Afterthe Songand Yuan Dynasties, TheGreat Learning became arequiredtextbookin
schoolsanda must-readforimperial examinations,causingafar-reachingimpacton
ancienteducationof China.”29
The firstpart of The Great Learning is as follows:
“Whatthe GreatLearningteaches,istoillustrateillustriousvirtue;torenovate the
people;andtorestinthe highestexcellence.The pointwheretorestbeingknown,the
28
Wikipedia
29 http://history.cultural-china.com/en/173History568.html

21. 21
objectof pursuitisthendetermined;and,thatbeingdetermined,acalm
unperturbednessmaybe attainedto.Tothat calmnessthere will succeedatranquil
repose.Inthatrepose there maybe careful deliberation,andthatdeliberationwill be
followedbythe attainmentof the desired end.
Thingshave theirrootand theirbranches.Affairshave theirendandtheirbeginning.To
knowwhatis firstand whatislast will leadneartowhatis taughtin the Great
Learning.30
The attainmentof the desiredresultrequires“careful deliberation”.The dictionarydefines
deliberationas“longandcareful considerationordiscussionbyagroupof persons(asa jury
or legislature) of the reasonsforandagainsta measure”.Itrequiresmature consultation.
The secondpart, whichmostof the educatedoldergenerationinChinacanalmost recite by
heart,isas follows:
“The ancientswhowishedtoillustrate illustriousvirtue throughoutthe kingdom31
,first
orderedwell theirownstates.Wishingtoorderwell theirstates,theyfirstregulated
theirfamilies.Wishingtoregulate theirfamilies,theyfirstcultivatedtheirpersons.
Wishingtocultivate theirpersons,theyfirstrectifiedtheirhearts.Wishingtorectify
theirhearts,theyfirstsoughttobe sincere intheirthoughts.Wishingtobe sincere in
theirthoughts,theyfirstextendedtothe utmosttheirknowledge. Suchextensionof
knowledgelay in the investigationofthings. Thingsbeinginvestigated,knowledge
became complete.Theirknowledgebeingcomplete,theirthoughtswere sincere.Their
thoughtsbeingsincere,theirheartswere thenrectified.Theirheartsbeingrectified,
theirpersonswere cultivated.Theirpersonsbeingcultivated,theirfamilieswere
regulated.Theirfamiliesbeingregulated,theirstateswere rightlygoverned.Their
statesbeingrightlygoverned,the wholekingdomwasmade tranquil andhappy.From
the Son of Heavendownto the massof the people,all mustconsiderthe cultivationof
the personthe root of everything besides.Itcannotbe,whenthe rootis neglected, that
whatshouldspringfromit will be well ordered.Itneverhasbeenthe case thatwhat
was of great importance hasbeenslightlycaredfor,and,at the same time,thatwhat
was of slightimportance hasbeengreatlycaredfor.”32
30
Confucianism, Li Ji, Da Xue 1:孔子礼记大学 1:大学之道，在明明德，在亲民，在止于至善。
知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。物有本末，事有终始，知
所先后，则近道矣。
31The translation of 天下 is “kingdom”. Literally, it means “under heaven”. It could also
apply to the whole earth.
32Confucianism, LiJi, DaXue 2:大学 2:古之欲明明德于天下者，先治其国；欲治其国者，先齐其
家；欲齐其家者，先修其身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先

22. 22
From the firstpart, we learnthe goal of leadersfordevelopmentis“toillustrate virtue
throughoutthe kingdom”.Whatare the “illustrious”virtues?A neo-Confucianguide to
behaviorbyZhuXi describedthemasfive virtuesandfive behaviors:Benevolence (ren) 仁,
Loyalty(yi) 倚, Courtesy(li) 礼, Knowledge (zhi) 知, Trust (xin) 信, and, Gentle (wen) 温,
Sincere (liang) 善,Respectful(gong) 宫,Unassuming,simplicity(jian) 俭, Deferential (rang)
让. The more virtue isestablished,andthe more societyisbasedonspiritual principles,the
more it will prosper.
致其知，致知在格物。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后
家齐，家齐而后国治，国治而后天下平。自天子以至于庶人，壹是皆以修身为本。其本乱而末治
者否矣，其所厚者薄，而其所薄者厚，未之有也！此谓知本，此谓知之至也。"Cultivate oneself
修身"， "Regulate the family 齐家"，"Govern the nation 治国"，"Renovate the World 平天下
".