CONCEPT OF GOD IN CHRISTIANITY | My Religious …

The Buddha rejected all concepts of atman, emphasizing not permanence but changeability.

In Buddhism dominates the abstract concept of God

Thus, when the eminent philosopher and mathematician Alfred North Whitehead scanned the broad outlines of our time, he wrote: “The future course of history would center on this generation’s resolving the issue of the proper relationship between science and religion, so fundamental are the religious symbols through which people give meaning to their lives and so powerful the scientific knowledge through which we shape and control our lives.” And it is in regard to this troubling issue, I think, that Eastern religions, particularly Buddhism, are seen to hold out the promise of achieving some resolution. The idea dates back over a hundred years.

The Buddha taught that life was dissatisfactory because of craving, but that this condition was curable by following the eightfold path.

Buddhist Beliefs, Religious Practices and Principles

A large proportion of people in the surveys Zuckerman combined to arrive at this total expressly are adherents of named religions (such as Buddhism, Hinduism, Judaism, Chinese traditional religion, Unitarianism and Christianity).

Since the fall of Communism in former Soviet nations and the relaxation of anti-religious policies in China, observed religious affiliation and activity has increased dramatically, especially in Christianity, Buddhism, and Islam.


Buddhism does not include the concept of a ..

Thus, the aforementioned Kalamas passage, depending on one's frame of reference, could be seen more as a critique of than a correspondence with modern science. The key to understanding this difference lies in a correct Buddhist interpretation of "know for yourselves," "wholesome," and "unwholesome." As Walpola Rahula indicates, these concepts are part of a specific and disciplined form or methodology of self-cultivation which, when diligently practiced, leads to true knowledge and wisdom. This method is referred to in Buddhism as the "three non-outflow science" (san wu lou xue, and consists of morality, concentration, and wisdom (Sanskrit: sila, samadhi, prajna.

The Buddhist Vajrayana Buddhism --Its origin and spread

Regardless, none of this critical reassessment should come as a surprise to thoughtful Buddhists. The clearly notes, "when the seed planted is crooked, the fruit will be distorted." The close link between intention and result, cause and effect, is central to all Buddhist philosophy. It should be obvious and expected that the very fabric of modern science, lacking as it does a firm grounding in the moral sphere, would result in deleterious discoveries and incomplete uses. Tragic examples abound attesting to the ill-fated marriage of scientific technology and human ignorance.

Alfred Bloom, Emeritus Professor of Religion, University of Hawai’i

The ethical component cannot be overemphasized, as "seeing things as they really are" entails an indispensable preliminary: "purification of the mind." This clarity of mind and concentrated awareness in turn begins with and must be sustained by moral conduct. The (Path of Purification), an early Buddhist manual compiled in the 4th century by Buddhagosha, lists the Buddha's "science" of inquiry as an interrelated three-step exercise of virtue, meditation, and insight. This is quite a different approach to knowledge than a modern-day scientist would presume or pursue. It is interesting that these ancient wisdom traditions considered moral purity as the absolute prerequisite of true knowledge, and that we today regard it as immaterial, if not downright irrelevant. Thus, fundamental and qualitatively different views of what constitutes knowledge and the acquisition of knowledge separate Buddhism and science.

Nanzan Institute for Religion and Culture | 南山宗教文化 …

These lines, I believe, hold the key to understanding the difference between Buddhism and modern science. The passage needs to be understood not simply as a nod to Western empiricism, but within a specific context of moral inquiry. This "knowing for yourself" locates knowledge ('scientia') firmly within the moral sphere, both in its aims and its outcomes. It employs a meditative form of insight to penetrate the ultimate nature of reality. It implies a concept quite foreign to modern science: that the knower and what is known, the subject and object, fact and value, are not merely non-dual, but that knowledge itself is inescapably influenced by our moral and ethical being. Perhaps this is exactly what Suzuki intuited was lacking in modern science when he wrote in 1959, "I now think that a religion based solely on science is not enough. There are certain 'mythological' elements in every one of us, which cannot be altogether lost in favor of science."