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4.3 Eastern
Eurasian Religions
Version 1.2 June 2017Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â (Previous Version)
These are the questions we ask in
the introduction (Section
0.1.6 – paragraph 23):
If there is no god, and no other
supernatural entities, do the Eastern religions, such as Hinduism, Jainism,
Buddhism, Taoism, Confucianism, or Sikhism provide any insights for the
modern world? Is there such a thing as enlightenment or nirvana? Is there
any benefit in meditation or the way of mindfulness? Is the self real?Â
Should we practice non-violence? Is compassion the universal good? Was the
Buddha real, are his insights valuable? Should we follow any of the sayings
of Confucius? Should we seek the way of the Tao. Has the eternal Tao got
anything to do with physics?
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This Chapter covers what are generally called Eastern religions,
but what that really means is east Eurasian religions. The previous Chapter
covers indigenous religions from the Americas, Africa and Australia. That
Chapter also briefly covers the indigenous religions also found in Eurasia.Â
Many of the east Eurasian religions are based on the belief
that after we die we are reincarnated in another body, perhaps as an animal or
as a human in a particular caste. This cycle of death and rebirth is called saṃsāra
in Sanskrit, an ancient Indian language. But in Part 1 (Philosophy) we
rejected the existence of gods, spirits, and reincarnation. What objective
evidence there is for reincarnation is considered in Part 2 (Science). But
there is plenty to learn without having to believe in reincarnation.
The concept of caste or class dominates many east Eurasian
religions. As discussed in Part 3 (History) early civilisations (towns and
cities) in many regions of the world divided society into 5 major groups:
priests, rulers and warriors, merchants, artisans and farmers, labourers, and
those ‘outside’ these 4 groups. Morality, in for example Hinduism (the
Bhagavad Gita) and Confucianism (the Analects), was based on doing one’s duty
according to one’s station in life – according to your caste or class, or
position in the family. As modern democrats, with equality as a core value, we
can’t accept this approach but there may still be insights to be gained from
other parts of these texts.
Many eastern religions, such as the various
forms of Hinduism, Daoism (the I Ching), and especially Buddhism are
attractive to modern affluent people seeking a spiritual path that seems to
connect with nature and provide valid insights into our psyches, but risk
using them as an escape rather than confronting the global crises we face (see
Section 0.1.7).
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We propose to look at the great east Eurasian religions under
the following headings:
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1. Hinduism:
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What are the major varieties of this, the world’s oldest set
of religions?
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2. Daoism:
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Is this the environmentalists’ religion?
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Is it
reasonable to break down this area into these topics at this level?
Click on
feedback, or add a comment below, to tell us if you agree or disagree, or
suggest improvements.
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3. Jainism:
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Can we learn non-violence from the Jains?
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4. Confucianism:
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Can we benefit from this tradition?
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5. Buddhism:
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Can mindfulness help us to cope?
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6. Sikhism:
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Is this relatively new religion any good?
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As stated in
the chapter overview, this is the current summary of
our conclusions in this area:
In the great Eastern religions we see insights into
nature’s unity, the illusion of the self, the way of mindfulness, non-violence,
compassion, duty, seeking truth via personal development, from teachers rather
than saviours, and we can leave aside the bad science and beliefs in spirit
ancestors, reincarnation, karma and nirvana.
 more                                                             Statement
23
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especially Parts 2, 3, 4 and 5, especially from non-Anglos, on
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the good and bad of indigenous religions, the major traditional world
religions, and modern responses to religion, and
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