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  • 4.3 Eastern Eurasian Religions

    Version 1.2 June 2017                                   (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?  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?

    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. 

    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).

    We propose to look at the great east Eurasian religions under the following headings:

    1. Hinduism:

    What are the major varieties of this, the world’s oldest set of religions?

    2. Daoism:

    Is this the environmentalists’ religion?

    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.

    3. Jainism:

    Can we learn non-violence from the Jains?

    4. Confucianism:

    Can we benefit from this tradition?

    5. Buddhism:

    Can mindfulness help us to cope?

    6. Sikhism:

    Is this relatively new religion any good?

    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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    We need help (obviously).

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    2.    We need help with writing, especially Parts 2, 3, 4 and 5, especially from non-Anglos, on

    ●  the science of our origins and human nature,

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