Peace in Eastern Religions Essay

All Eastern religions have their own ideas about engendering peace within individuals and society. Jainism and Buddhism insist on the protection of all life. Confucianism permits war whenever reality would not allow for absolute peace within society. Daoism, on the contrary, rejects war by almost equating tranquility with the true nature of humanity. It is reasonable, therefore, to pose the following questions: Do all people love peace? If so, why do we have to discuss the subverting of hatred? As a matter of fact, all people cannot find peace until and unless they have come to believe in certain peace-inducing thoughts, such as ahimsa of the Buddhists. All religions propose peace with their particular sets of beliefs. Followers of the religions are required to know the thoughts of their peace-loving leaders, however, before they can find absolute peace within themselves. There is no religion without knowledge, which is why a Jain must know the basic beliefs of his or her community before peace could be practiced in the form of complete nonviolence. I believe that the â€Å"inner peace† proposed by Buddhism is the most important definition of peace. This is the kind of peace that is available to all, regardless of our levels of education. Even before an individual has realized the peace-inducing thoughts of the Buddha, or another religious leader, â€Å"inner peace† is essentially available. Moreover, nonviolence is best practiced with â€Å"inner peace. † If this kind of peace is not available to an individual, he or she may find it difficult also to understand the nonviolent practices of the religion. After all, an agitated and wrathful mind would not be able to practice nonviolence in the best possible way. Despite the fact that Buddhism is an offshoot of Hinduism, Smith-Christopher (1998), the editor of Subverting Hatred: The Challenge of Nonviolence in Religious Traditions, has positioned the chapter on Buddhism before the chapter on Hinduism. This allows the reader to understand the origins of Buddhism after reflecting on the religion. Most importantly, however, the placement of the chapter on Buddhism before the chapter on its origins allows the reader to be introduced to the concept of â€Å"inner peace† earlier on. This is an indispensable form of peace without which no concept of nonviolence is possible to be understood. Seeing that the subject of the book is the practice of peace, it would have been appropriate also to place the chapter on Buddhism as the first chapter in the book – simply for an understanding of â€Å"inner peace. †