Religion
Yggdrasil, a modern attempt to reconstruct the Norse world tree which connects the heavens, the world, and
the underworld.
Mythological cosmologies often depict the world as centered on an axis mundi and delimited by a
boundary such as a world ocean, a world serpent or similar. In some religions, worldliness (also
called carnality)[58][59] is that which relates to this world as opposed to other worlds or realms.
Buddhism
In Buddhism, the world means society, as distinct from the monastery. It refers to the material world,
and to worldly gain such as wealth, reputation, jobs, and war. The spiritual world would be the path
to enlightenment, and changes would be sought in what we could call the psychological realm.
Christianity
In Christianity, the term often connotes the concept of the fallen and corrupt world order of human
society, in contrast to the World to Come. The world is frequently cited
alongside the flesh and the Devil as a source of temptation that Christians should flee. Monks speak
of striving to be "in this world, but not of this world" — as Jesus said — and the term "worldhood" has
been distinguished from "monkhood", the former being the status of merchants, princes, and others
who deal with "worldly" things.
This view is clearly expressed by king Alfred the Great of England (d. 899) in his famous Preface to
the Cura Pastoralis:
"Therefore I command you to do as I believe you are willing to do, that you free yourself from worldly
affairs (Old English: woruldðinga) as often as you can, so that wherever you can establish that
wisdom that God gave you, you establish it. Consider what punishments befell us in this world when
we neither loved wisdom at all ourselves, nor transmitted it to other men; we had the name alone
that we were Christians, and very few had the practices".
Although Hebrew and Greek words meaning "world" are used in Scripture with the normal variety of
senses, many examples of its use in this particular sense can be found in the teachings
of Jesus according to the Gospel of John, e.g. 7:7, 8:23, 12:25, 14:17, 15:18-19, 17:6-25, 18:36. In
contrast, a relatively newer concept is Catholic imagination.
Contemptus mundi is the name given to the belief that the world, in all its vanity, is nothing more
than a futile attempt to hide from God by stifling our desire for the good and the holy. [60] This view has
been criticised as a "pastoral of fear" by modern historian Jean Delumeau.[61]
During the Second Vatican Council, there was a novel attempt to develop a positive theological view
of the World, which is illustrated by the pastoral optimism of the constitutions Gaudium et
spes, Lumen gentium, Unitatis redintegratio and Dignitatis humanae.
Eastern Christianity
In Eastern Christian monasticism or asceticism, the world of mankind is driven by passions.
Therefore, the passions of the World are simply called "the world". Each of these passions are a link
to the world of mankind or order of human society. Each of these passions must be overcome in
order for a person to receive salvation (Theosis). The process of Theosis is a personal relationship
with God. This understanding is taught within the works of ascetics like Evagrius Ponticus, and the
most seminal ascetic works read most widely by Eastern Christians, the Philokalia and The Ladder
of Divine Ascent (the works of Evagrius and John Climacus are also contained within the Philokalia).
At the highest level of world transcendence is hesychasm which culminates into the Vision of God.
Orbis Catholicus
Orbis Catholicus is a Latin phrase meaning Catholic world, per the expression Urbi et Orbi, and
refers to that area of Christendom under papal supremacy. It is somewhat similar to the phrases
secular world, Jewish world and Islamic world.
Islam
Main article: Dunya
In Islam, the term "dunya" is used for the world. Its meaning is derived from the root word "dana", a
term for "near".[62] It is mainly associated with the temporal, sensory world and earthly concerns, i.e.
with this world in contrast to the spiritual world.[63] Some religious teachings warn of our tendency to
seek happiness in this world and advise a more ascetic lifestyle concerned with the afterlife. [64] But
other strands i
