1. The myth that all our spiritual traditions can learn from each other and offer something fresh from their experiences and teachings. That is, the myth of Deep Ecumenism.
2. The myth that all Creation is sacred and we humans are part of it, integral to it, though late on the scene. Ecological care and concern is part of being here.
3. The myth that all Creation is on fire with sacredness; that the Buddha-nature and the Cosmic Christ and the image of God reside in the very light (photons) present in every atom in the universe.
4. The myth that community already is because all things are interdependent, nothing stands alone. Isolation and rugged individualism are lies that betray the manner in which the universe operates. The truth is that interdependence exists at the microcosmic and macrocosmic and psychic levels of existence. We need to remove the obstacles that interfere with our realizing this truth about community.
5. The myth that whatever name we give the Source of sources, the Artist of artists, the Creator of Creation, all are accurate and none are sufficient.
6. The myth that the Divine has a feminine as well as a masculine side. And so do we, made in her image.
7. The myth that divine Wisdom roams the world, “fills the whole earth,” interacts with us and all Creation and calls us to supper.
8. The myth that the Divine, while present in all forms, is also present as emptiness, nothingness, and formlessness and that we experience emptiness, nothingness, and formlessness and can trust these experiences.
9. The myth that the Divine “I Am” can be spoken by every one of us and by every creature and that this is our way of asserting our divine nobility and exuding a radiance grater than ourselves.
10. The myth that we experience mindfulness, a state of being more and more fully present to the “I Am” and to our deepest self through meditations of various kinds.
11. The myth that our imaginations are holy, that the Holy Spirit works through us when we create and participate in the ongoing Creation of self, society, universe, and mind.
12. The myth that joy is possible even daily — and that we have a right to it as well as a responsibility to search it out, prepare for it, and pass it on.
13. The myth that suffering, while it is everywhere, is real yet endurable. That suffering comes as a teacher of wisdom and compassion and rather than fleeing it, we ought to sit at its feet and learn what it wants to teach us.
14. The myth that Beauty is another name for the Divine, that it is available everywhere, and that our task is to become ever more aware of its presence and be sharers of its energy.
15. The myth that our sexuality is sacred, that the body is no obstacle to Divine presence, that love-making is as holy a meditation as fasting or serving, and that love-making is for the propagation of community and love as much as for the propagation of the species (which clearly needs less propagation at this time).
16. The myth that our dying is as adventurous as our living and that what occurs at death and after death, whether we call it reincarnation or resurrection or regeneration, is mysterious but not final. No beauty dies; no grace is lost; no warmth is forgotten.
17. The myth that compassion is the imitation of the Divine and compassion includes celebration and relief of pain and suffering and the active struggle against injustice. That service is something we can commit ourselves to that is worthy of full commitment.
18. The myth that we are all spiritual warriors (or prophets) as well as lovers (or mystics). And this means that we struggle with self and not just with outside enemies when we struggle for social transformation; it also means that we work from the heart and not just from reaction.
–Matthew Fox, One River, Many Wells