Aren't there different streams of Buddhism though?It's not? Hmm. I was under the impression that it (generally speaking) was, as was the cycle of samsara which provides the overall context.
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Aren't there different streams of Buddhism though?It's not? Hmm. I was under the impression that it (generally speaking) was, as was the cycle of samsara which provides the overall context.
Aren't there different streams of Buddhism though?
If you mean to focus on contemporary Paganism - the new religious movement that draws inspiration from various indigenous polytheisms, animisms, and to no small extent Eastern traditions as well - five things on the list don't seem to be branches of contemporary Paganism to me. Those would be Buddhism, Jainism, Hinduism, Sikhism, and Zoroastrianism. All of those were around long before contemporary Paganism was a thing, and their connection to the contemporary Pagan movement is as a source of inspiration more than anything else.
Still, Hinduism I hold in special regard as it is basically the sole surviving bastion of Paganism that didn't get ripped asunder like the traditions in the West did. Much of contemporary Paganism in the West reflects Hinduism and its quirks. We both argue senselessly about how to define what we are, we both have an incredible amount of diversity under our umbrellas, but are on the whole pluralistic and tolerant (if not welcoming) of that diversity.
As for the contemporary Pagan traditions? Honestly, I don't have much I can say. There's too much diversity within each of these traditions for me to have any meaningful generalizations about them. I can say more about various approaches to these traditions than the traditions themselves. Some focus a lot on historicism and re-enactment or reconstruction, for example. Others focus on cultivating deep relationships with one or a few deities and let direct experience guide the development of their tradition. There are those who fancy expression through the bardic arts, whether it be song, dance, or script. Some take a perspective informed by the inner psyche and workings of the mind, and some are informed by the sciences, tales of human ancestors, modern mythology or works of contemporary narratives, and more. There are just so many directions these paths can be taken in, I wouldn't know where to start.
Common impression, but no.It's not? Hmm. I was under the impression that it (generally speaking) was, as was the cycle of samsara which provides the overall context.
Probably Jainism.Which Dharmic religion has the strongest socio-political component and message?
Actually, Islaam could not be more different from Dharmic religion if it had that as a design parameter.That is one of the fundamental differences between Dharmic religion and my religion.
Probably Jainism.
Actually, Islaam could not be more different from Dharmic religion if it had that as a design parameter.
Sometimes I wonder how difficult it must be for Hindus to communicate with the many Muslims in India (and Pakistan, and I assume also Bangladesh).
We keep to ourselves and simply tolerate each other's existence. That's why Pakistan was created in the first place, to avoid the Hindus
Most seem to be fairly recluse - at least online.I've never met a single Jain in my life, including online.
I know. Such a loss.
To think so cristalizes the loss and worsens it.I don't think so. Its best that two completely incompatible people go their separate ways and pursue their own destinies. That would have been impossible for at least one of those two groups (the minority) in a unified state.
Samsara is a common belief across Buddhist schools - and, IMO, it is one of the beliefs that may be used to gauge whether a group that claims to be teaching Buddhism truly is.Yes but reincarnation seems a fairly common belief throughout. Without it the notion of the cycle of samsara doesn't mean much of anything. Gautama Buddha's enlightenment allowed him to see clearly every single one of his previous incarnations.
To think so cristalizes the loss and worsens it.
Frankly, the very fact that so many Muslims are so ready to accept such a diagnosis is a strong piece of evidence pointing towards the failure of Islaam to be a religion in the first place.
That is one understanding. Not a particularly natural nor a very clear one in my opinion.The function of Religion is to uplift people and give them a purpose and a destiny they could not have otherwise had.
That may well be. I lack the means to know, let alone to disagree.The majority of Muslims from the Indian subcontinent are descendants of low-caste converts, mostly Sudras. Their ancestors had a spirit of dissent and adventure to depart from centuries old tradition and way of thinking to embrace a radically new one. That is a great accomplishment. Preservation of oneself in the face of an ocean of contrariness is another great accomplishment.
That is one understanding. Not a particularly natural nor a very clear one in my opinion.
Still, it is definitely a shame that to achieve that it has apparently become necessary for Muslims to segregate themselves from the wider population.
Why not?
As a Buddhist, I often feel like an outsider on this tree due to my rejection of substance-based theory in favor of process philosophy.
As a Buddhist, I often feel like an outsider on this tree due to my rejection of substance-based theory in favor of process philosophy.
When it comes to other religions, I'll reject as harmful any teachings that preach greed, hatred, and delusion. Teachings that facilitate the ending of greed hatred and delusion are beneficial.
Your mileage may vary.
Sure. Substance theory focuses on irreducible "substances" (things in themselves) in building its models. Substance theories can posit 1 substance such as metaphysical Idealism or metaphysical materialism, or can posit 2 substances (like consciousness-and-matter or other forms of dualism,) or can posit multiple substances, such as Plato's world of forms (pluralism.)Can you unpack this a bit? Tell us a bit about your understanding of substance-based theory and process philosophy?