Religious traditions- " Buddhism, Jainism,Confucianism, Taoism

It is certainly not the equivalent as prayer and worship. Meditation, indeed, can be interpreted as a mechanism of avoiding reality. Highly structured as Hinduism is, it lends authenticity to India's caste outline. Van Voorst (39) says that in modern India the caste system is being diluted; however, the divisions of man cited in the Rig-Veda 10.90 (39-40) establish eldritch and bodily privileges for elites, a situation amplified because Hindu spiritual inform was traditionally conducted not by the text--India was largely illiterate-- only if by gypsy priests, who were well positioned to exert social control.

Out of Hinduism there certain Jainism, which adheres to caste traditions and acknowledges but does not highly regard the Hindu pantheon. Gods are less important in Jainism, which in finical rejects the notion of a Creator in favor of a view that the world is eternal (Molloy 135). Jainists are distinguished by vegetarianism, self-denial, and nonviolence. The divinity issue arises through the Jainist view that gods and hands alike have eternally cyclical experience and are in a constant process of encountering karma, or material and spiritual fate, and reincarnation. Worship is therefore less important for devotees than behavior, a tradition that began with "the Venerable Ascetic Mahavira," who resolved "for twelve geezerhood [to] neglect my body and abandon the care of it" (Van Voorst 112). To

Except for Confucianism, which valorizes social virtue, the various strands of Asian religions set about somehow to either transcend material experience or find positive affinity between the self and the cosmos, but not necessarily between self and God. One put in seems to be, on the whole, to reinforce rather than interrogate structures of social judicature and to find a way to cope with them rather than dramatically challenge them. The Shinto background of kamikaze pilots in homo state of war II vividly demonstrates that dynamic at work (Molloy 262).

The rotatory example of Gandhi in India can be seen as a notable exception to it, and that example can be explained partially by the fact that Gandhi was protesting the domination of a non-Indian imperial power.

"The basis of Japan." Kojiki, Chapters 1-5, 11, 33. Anthology of World Scriptures. fourth ed. Ed. Robert E. Van Voorst. Belmont, Calif.: Thomson/Wadsworth, 2003. 181-83.

"The Life of Mahavira." Acaranga Sutra 2.15.6-9, 14, 16-20, 22-25, 27. Anthology of World Scriptures. 4th ed. Ed. Robert E. Van Voorst. Belmont, Calif.: Thomson/Wadsworth, 2003. 111-113.

Confucianism, which incorporated a concept of the Tao, was more forthrightly intended to have an impact on Chinese society. As Molloy states, it was interested in the Tao "within the military personnel world, manifested in 'right' relationships and in a harmonious society" (227). But whereas Taoism involves nature, Confucianism's Tao involves relationships between human beings, as well as their private virtues and public/ polite duties, which are meant to yield personal and social harmony.

Van Voorst, Robert E., ed. Anthology of World Scriptures. 4th ed. Belmont, Calif.: Thomson/Wadsworth, 2003.

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