A Detailed Survey on Worlds Religion

These lessons ar learned on the "Path of commit." Against the Path of Desire stands the "Path of Renunciation." The Path of Desire leads the somebody to gather pleasures from this life, while the Path of Renunciation leads the truster to turn his back on this life's passing pleasures and seek the divine. Because Hindus bank in reincarnation this spiritual journey involves non peerless human life but many. The individual soul on this journey moves from desire to renunciation by passing beyond self-centeredness, to a sense of wanting to serve the community (duty), and in the end to a desire for the divine or spiritual:

What we very want is those things in multitudinous degree. The Hindus call this quadrupleth, final and on-key want for which we programmed liberation (moksha)---liberation from everything that distances us from infinite being, infinite aw beness, and infinite bliss. . . . This hidden center of every life, this hidden self or Atman, is no less than Brahman, the Godhead (Smith, Illustrated, 22).

There are four paths in Hinduism to the divine goal---knowledge, love, good works, and psychophysical exercises.

Hinduism believes that by nature and by individual spiritual development each individual is indentured to be a member of a particular class or caste---the Brahmins or seers at the top of the hierarchy, then administrators or organizers, artisans

The Four Noble Truths of Buddhism are that suffering (dukkha) is a part of life, that suffering comes from craving or desire for personal fulfillment (tanha), that release from suffering requires livery tanha to an end, and that this release is acquired through the Eightfold Path. This Path includes compensate hand knowledge, right aspiration, right speech, right behavior, right livelihood, right effort, right mindfulness, and right absorption (Smith, Illustrated, 70-75).

Accordingly, Buddha spurned the six features of Hinduism and other religions which confused the individual and kept him from attaining true enlightenment. Those features are authority, ritual, explanations, tradition, grace, and mystery.

In the place of these rejected features Buddha proposed personal experience, scientific understanding of existence, pragmatic usefulness, therapeutic patronage from suffering, psychological grounding in the individual's interior cosmos, an egalitarian perspective toward gender and caste without discrimination, and an emphasis on the individual's central fibre in his or her own salvation (Smith, Illustrated, 67-69).

---. The Religions of Man. New York: harper Colophon, 1965.

White, Ellen G. Mind, Character, and Personality: Guidelines to Mental and Spiritual Health. Nashville: Souther Publishing, 1977.

We are Adventists. We have always claimed to be Adventists. Let us not hide the fact that we look for the early Advent of our Lord. And we are also Sabbathkeepers, observers of the true Sabbath, the seventh day. Let us expect that as a banner before our faces. Let us be called Seventh-Day Adventists (Spalding 357).

Hesse, Herman. Siddhartha. New York: Bantam, 1974.

The Seventh-Day Adventists date to 1860. It is a Christian religion, and therefrom is aligned to that religion more than to any other world faith. It is a conservative organization which emphasizes the Second Coming, or Advent, of deliveryman Christ. In discussing the name of the group, Spalding writes th
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