“Nationalism is an infantile disease. It is the measles of mankind” (Albert Einstein).
Stephen Hawking, one of the most brilliant physicists ever to have lived, used to publicly say this every year or two, because it is perhaps the most important thing humanity should be doing but is only barely/slowly doing. Now that he is gone, I’ll repeat it: for the survival of our species, humans really need to leave this tiny, fragile little planet as quickly as possible. At national and global levels, instead of putting resources into fighting with each other and building things on this planet, we should be focusing on building space stations, fast ships, and colonies on other planets and in other solar systems. Currently, our entire species could be wiped out by global warming, over-population, nuclear war, one large epidemic, asteroid, solar flare, and on and on. We need to go and spread out, now.
Since there is a Jewish Buddhist movement, here is a list of ways in which (Theravada or early) Buddhism and Judaism are, as I understand, more similar to each other than either is to Christianity:
- In both, though there are things on which most members of each religion agree, there is no firm dogma, because the spiritual goal (experiencing God or Nirvana) is thought to be beyond mundane human thought. Individuals are free to explore their own spiritual feelings and beliefs, and to develop their own understandings. Prophets, Messiahs, the Buddha, and monks are people who may have had an especially clear or rich spiritual experience, but they are not God(s) themselves. Said another way: both religions are more orthopraxic than orthodoxic (i.e., less faith-based, more focused on what people do and experience than on what they believe).
- Absolute reality, God, etc. is usually thought to be some kind of unity or single substance, not a trinity, a hypostatic union (hybrid God-man), etc.
- Both are/were largely aniconic (Buddhism was in the early days) and prohibit giving anything a higher status than God or nirvanic beings.
- Like devas in Buddhism, early Judaism seems to have acknowledged polytheism (e.g., El becoming YHWH, “You shall have no other gods before me,” etc.), but neither made polytheism central to their religion.
- Hell is not forever. In Judaism, hell is more like Catholic purgatory and lasts only a short time, so that God can teach sinners a lesson. Those souls who are too bad to be redeemed are either destroyed by God, which seems much more compassionate to me than eternal torment, or continue to exist in a remorseful state. In Buddhism, the length and depth/badness of a hellish life varies based on one’s karma, with the worst hell being called avici. Both also find rebirth/reincarnation possible.
- Both generally lack a notion of original sin, though in Buddhism, the mind that is reborn has typically had many past lives and has accumulated many both good and bad traits. Both see people as a mixture of good/selfless and bad/selfish impulses, and see a Middle Way-type balance to be necessary for successfully living in the world (e.g., a person has to be a little selfish in order to have food to eat, to do a job, etc.).
- Less focus is placed on external forces (e.g., the devil, praying to angels or saints, God(s) taking physical form, etc.), which are usually considered to be metaphorical. Unlike how Christians often interpret it literally, the oft-quoted line from Genesis 1:27, that man was made in the image of God, is usually taken in Judaism to mean that a human’s nature, essence, or capacities for things like reason and intuition are similar to God’s, not that God literally has a human-like (or any corporeal) form.
- Both Buddhism’s precepts, the Brahmaviharas, etc. as well as Judaism’s kosher rules are concerned with how to kill animals as sparingly and humanely as possible. In both, the brief five-to-ten precepts/commandments are just a categorization or introduction to a much longer set of vinaya/commandments about many aspects of life.
- Both Buddhists and Jews do merit-making activities, especially as regards dead family members: https://ohr.edu/explore_judaism/ask_the_rabbi/ask_the_rabbi/1065
You don’t really know nationalism until you’ve lived in a foreign country. People back home often don’t accept/trust things you did in the other country, sometimes even things you did at an embassy, and vice versa. Government officials in the home country ask you questions like, “why would you want to live there?”, and require you to help them spy on you and tax you (e.g., tell them what foreign bank accounts you have). People at foreign company and government offices usually ignore your emails. And locals of the other country often treat you suspiciously. People in other countries are usually nice to paying tourists, but not so nice if you try to live there.
Similarly, you don’t really know culturism and racism until you’ve lived in an area where you are in a cultural or ethnic minority. People constantly stare when you walk down the street, and sometimes comment on how (dis)similar you look to them. Taxis and buses don’t stop maybe half the time, and people are physically pushier with foreigners on buses and in crowds. Customer service people in businesses avoid you unless you confront them, and local customers cut in line ahead of you. It’s harder to get a job and to navigate relationships of all kinds. People often don’t want to hear or see things from your culture. People from both cultures sometimes do mocking/poor impressions of the other culture or ethnicity in front of you, and expect you to find it funny. And people are judgmental and rejecting, if you look or speak in any way that they don’t find beautiful/healthy, humble, thankful, and positive.
In such an interconnected world, it’s amazing to me that many people are still so small-minded.
Most human institutions (companies, governments, schools, etc.) still seem to behave like monkeys: forming into tribes that are led by an (possibly elected or inherited) egocentric dictator, or hierarchical layers of dictators, and that fight with each other. I hope that humans will use the steady improvements in Internet- and travel-related technologies to make societies ever-more distributed, representative of, and verified by everyone.
A few questions for theists: How do you know to whom/what you pray? Even if you feel that some kind of God exists, how do you know He/She/It isn’t a malicious, malevolent being misrepresenting Itself as a kind, benevolent being? If everything is left to faith in traditions, institutions, prophets, etc., how can you confirm the identity, nature, agenda, extent, etc. of what you call “God(s)”? If there is an all-powerful creator God, shouldn’t that being be able to make all humans clearly understand Her/Him/It, and what might it say about God that all humans haven’t been made to clearly understand Her/Him/It (e.g., is God not all-powerful, not always loving, etc.)? If God changes (i.e., takes actions to create or affect this world or people), to what extent can God be eternal?
What is appealing about eating, or wearing, the rotting carcas of a dead animal or plant?
Why are captive, genetically weakened animals and plants more valued than the freer, stronger animals and plants in the fields and forests?
Why do larger, more intelligent animals (cows, pigs, etc.) deserve to be killed and fed to smaller, less intelligent animals (cats, dogs, etc.)?
Why is a human brain and body configuration more valued than non-human configurations?
What positive contributions do you make to the world that justify killing thousands of other beings for you throughout your life?
Why are humans in other countries less valuable than humans in your country?
Why are children you give birth to more valuable than orphan children who have already been born?