A Comparison between Western and Eastern Religions - Research Paper Example

Eastern/Western Religion Introduction A comparison between Western and Eastern religions is viewed by some scholars as acomparison between totally different things. A study on the doctrinal issues between Islam and Buddhism however reveals that the two religions may actually have a lot in common. Both religions perceive themselves as improvements upon existing religions; Buddhism from Hinduism and Islam from Judaism and Christianity. There are striking similarities in elemental doctrine for instance the four noble truths of Buddhism and the five pillars of Islam. The doctrines which are of the most similarity though are the ones concerning creation and the creator and human relations of compassion and mercy to all humanity (Snjezan). These religions share not only doctrines but are also linked in history which has seen both religions borrow aspects of theology and legal matters from each other. An increasing concern about problems of globalized terror has called for dialogue between the religions of the world. In recent times, the religion of Islam has come to be considered as being extremist and violent and being most likely to produce people who commit terrorist acts. This view of Islam and Muslims only serves to increase hatred and discrimination which has seen increased calls for dialogue among religions. Religious scholars have asserted that all religions have particular characteristics in that the y usually endeavor to create a condition in which humanity can live peacefully with fellow man (Awsat). Western ands Eastern religions have been engaged in a struggle as popular opinions seem to consider these two radically different. Buddhism and Islam are two religions which have a particular commonness of belief and practice that it is mind boggling why Buddhism is more accepted than Islam. Discussion The Islamic and Buddhist Worlds have been coexisting for a long time even as they have in many instance had good relations interspersed with conflict. Instances of clashes may have been encouraged upon religious doctrine even though a closer study of these conflicts shows that they were primarily on the basis of economic, political and military conquest (Alastair). While doctrinal differences between the Muslims and Buddhists must be acknowledged, dialogue deserves to be promoted if the offence is not to be provoked against one another. It is important for people to discover that since humanity and all of humanity’s religions share common values of compassion and harmony, discrimination on the basis of religion should not be condoned and instead dialogue should be pursued (Chopra). Kalachakra Literature and Islam Many Buddhist literatures have reference to Islamic doctrines which for many years have been ignored as merely coincidental. One of the most significant literatures among the Buddhists is the Sanskrit Kalachkara literature. Kalachkara is a Buddhist conception which calls for the attainment of enlightenment for the individual which would then be of benefit to all of creation. Ordinary Buddhists have for the most part been ignorant about these similarities between Buddhism and Islam. It is important to note though that the Islamic traditions that are described by the Kalachkara are more concerned with the Ismailia Muslims and not the main Sunni and Shiite Muslims. The Kalachkara literature mentions some beliefs of the Buddhists which are also common to Islam as a whole and not only to Ismailia Muslims (Bultrini). While some of the literature may be seen to contradict Islamic thought, this could perhaps be more as a result of incomplete information that the writers had concerning beliefs of the Ismailia Muslims of Multan which resulted to them writing their compilation from the various groups they had previously interacted with. Another theory postulates that Sijistani Ya’kub Abu had not yet arrived in Multan to express his Ismailia doctrines. It is thus important that in our discussion of the doctrines of Islam in relation to Islam, we should make it clear that this was not a representation of the Buddhist views concerning Islamic doctrine throughout Asia. The Sanskrit Kalachakra is for specific people, in a specific geographical and historical period. The Kalachakra are however important in studying Islam and Buddhism since they present the most relevant similarities in doctrine between the two religions (Snjezan). Creation and Obedience to Allah The Kalachkara Tantra, II.164cd, proclaims the universe and al, that is in it both living and non living, as being created by a supreme being. The creation is made for the purpose of pleasing the creator so that they may finally be liberated by going to heaven to join the creator. This is similar to the Islamic teaching of Rahman which is another name for Allah connoting the empathetic one. Watt asserts that all creation derives from Rahman who gives being to all things whether living or non living (Awsat). The reason for the liberation of the Ismailia who are described as being clothed in white is for the pleasing of Rahman. This liberation also leads to a higher rebirth this time in heaven for the Ismailia. Not pleasing God results to a rebirth of man but this time in Hades. These teachings are ascribed to Rahman to the Ismailia’s. It is not hard to infer that the wearing of white robes by the Tayis may perhaps be a reference to the white robes worn during the annual pilgrimage to Mecca for Hajj. Buddha taught that the universal intellect was created by Allah through his word. The universal intellect is a reference to an unmoving, ideal, everlasting and ageless being. It is comprised of a seamless being which permeates all things. From the universal intellect emanates a universal soul hat is everlasting though not perfect. The natural world emanates from the universal soul which is composed of conflicting characters of relaxation and mobility. In the natural world, movement result to the creation of form while relaxation results to the creation of substance. Substance is in a state of inactivity and inertness even as its various forms are constantly being transformed and modified. It may thus be said that maybe al-Sijistani’s explanation of creation is the basis for this concept of the universe and the creator (Alastair). Bhudhist views are however a little different from the general Muslim sense. He does not stress on the importance of pleasing Allah or recognizing the infallibility of the genealogical Imams as directly related to the rebirth in heaven. According to Bhudhism the individual souls which come down and live in the natural world come directly from the universal soul. Every individual soul thus has a part of the universal intellect though not of the same greatness as of the source intellect. The soul will go to heaven on the basis of turning away from the natural world and instead fixates upon the ideal nature of the universal intellect. An emphasis on the ideal nature of the universal intellect will enable the soul to distinguish between good and evil (Chopra). Worldliness Buddhism and Islam both assert the significance of avoidance of worldliness by believers. Both faiths stress on the temporary nature of the world and the insatiability of human desire. According to the Dalai Lama, death liberates humans from all desires and is therefore to be desired. Mohamed also said that the believer should die before the physical death (Coogan 89). This dying referred to by the prophet refers to the dying to pleasure and to the ego. Buddhism in Sutta Nipata has a very similar assertion concerning the world and the insatiability of human desire. The Dalai Lama asserts the shortness of life by saying that life is extremely short on earth, the passage goes on ahead to say that the things of the world are corruptible by making allusion to death which occurs in an instant. This offers a very elaborate explanation of the principle of impermanence of worldly things and thus asks believers to instead follow a path of dying to worldly desires. Failure to understand fully the inevitability of death and corruption of worldly things will make it difficult for an individual to overcome worldly desires and his ego which result to friction (Alastair). Conclusion The common point on which both Islamic and Buddhist doctrine stand, is the oneness of all humanity and the creator. Both religions in their texts assert that the individual soul is part of the larger universe and of the creator. This oneness of all creation and the creator and its understanding will result to a perfect knowledge of the creator which will result to harmonious living. In both practice and in theory, ideals and life are exemplified in the saint who portrays the commonness of humanity through his actions in ethics, worship, and relationship with others and the creator. Works Cited Alastair, McIntosh and Maan Bashir. Interview with William Montgomery Watt. The Coracle. 2005. Web. October 27, 2011. Awsat, Al Asharq. Interview with Sheikh Mohammed Sayyed Al Tantawi. Aliraqi. 2003. Web. October 27, 2011. Bultrini, Raimondo. Interview with the Dalai Lama. Tibetan Budhism Goes West. 2005. Web. October 27, 2011. Chopra, Swati. Interview with the Dalai Lama. Life Positive. 2010. Web. October 27, 2011. Snjezan, Akpinar. Interview with Alex Berzin. Inquiring Mind 20.1 (2003). October 27, 2011. Read More