仏教を啓示宗教に対抗するための唯物論者たちの手段とみなすHarun Yahya

"若い地球の塑像論"からインテリジェントデザインを経て、現在は"古い地球の創造論"をトルコを中心として欧米に宣伝しているHarun YahyaことAdnan Oktarは、西洋での仏教への関心が、唯物論者による一神教宗教への対抗策によるものだと主張している:

One reason why Buddhism has come to the world's attention is not because of its existence in the Far East-its traditional home-but thanks to propaganda spread in the West. The beginning of this propaganda goes back as far as the 19th century and attracted more interest in the second half of the 20th century when it became a fad for those looking to be more "original."


Ironically, this scientific testimony against atheism is closely related to why Buddhism is spreading in the Western world. Architects of atheism and materialist culture see that their theory is collapsing. To prevent the rapidly growing movement towards revealed religions, they counter it by promoting pagan faiths such as Buddhism. In other words, Buddhism-and other Far Eastern religions like it-are spiritual reinforcements of materialism.

Baigent, Richard Leigh and Henry Lincoln have examined the development (and degeneration) of ideas in the Western world over the past 2,000 years. In the 20th century, they explain, the Western world has fallen into a "crisis of meaning." In other words, the way of life imposed on Western societies by materialist philosophy has stripped people's lives of meaning by cutting them off from their belief in God's existence and from worship of Him. These three authors put it this way:

Life became increasingly bereft of meaning, devoid of significance - a wholly random phenomenon, lived for no particular purpose.13

Adding to this crisis of meaning, the collapse of materialist theories on a scientific level has opened the way for a new return to revealed religions, especially Islam. For this reason, the monotheistic faiths are growing in their numbers of adherents; the number of those who believe and practice their religion is increasing; and religious concepts and values are assuming much more important places in social life.




BaigentとRichard LeighとHenry Lincolnは西洋世界における思想の成長と退潮を調べた。彼らによれば、20世紀には、西洋世界は「意味の危機」に陥っていた。言い換えるなら、唯物論哲学が西洋社会に強要した生き方は、人々を神の存在への信仰および神への信仰から切り離すことで、人々の生きる意味にを剥ぎ取った。これらの著者たちは次のように書いている:



13 Michael Baigent, Richard Leigh, Henry Lincoln, Messianic Legacy, London: Corgi Books, 1991, p. 184
Harun Yahyaはストレートに仏教と唯物論を同一視する。

[Religion - Atheist Buddhism(宗教 - 無神論仏教) (2006/05/17) on BBC]

Buddhism is a religion without God

No one saves us but ourselves,
No one can and no one may.
We ourselves must walk the path,
But Buddhas clearly show the way.


The Dhammapada, 165. (法句経 ダンマパダ 165)

The Buddha did not claim to be in any way divine, nor does Buddhism involve the idea of a personal god.

The Buddha suggested that it was fear that produced the religious impulse in humanity.

Gripped by fear men go to the sacred mountains, sacred groves, sacred trees and shrines, but these are not a secure kind of refuge.


The Dhammapada, 188  (法句経 ダンマパダ 188)

The way to cure this fear is not by believing in a God who will protect you, but by coming to a proper understanding and acceptance of the way things are.


Local gods (土地の神)

In many cultures Buddhism co-exists with local gods.


Sometimes the local gods are seen as having adopted Buddhism, while in other places the local gods are regarded as manifestations of various buddhas. Often a particular local deity will be given responsibility for a particular temple or place of devotion.


These "gods" are very different from the eternal God(s) of Judaism, Christianity and Islam. They are not eternal and unchanging, but are go through the process of death and rebirth, just as human beings do.


Not an important question (重要な問いかけではない)

Most Buddhists, especially western Buddhists, don't spend much time worrying about whether gods exist or not - it's just not an important question.


Buddhism is essentially about living one's life so as to gain enlightenment; there may or may not be some gods or spirits around, but they're not of any real importance.


The soul (魂)

Nor do Buddhists technically believe in a permanent individual soul that keeps being reborn into new bodies in the process of reincarnation.


For Buddhists nothing is permanent. A person changes continuously, there is no element of a person that is permanent...


...And just as there is a causal connection between the events that make up a person's life, so there is a causal connection between each of their lives.


(法句経の訳はダンマパダ和訳(正田大観 訳)-クリシュナムルティ学友会による)
The proposition that human beings are created in the image of God is one of the bedrock principles on which Western civilization was built. Its influence can be detected in most, if not all, of the West's greatest achievements, including representative democracy, human rights, free enterprise, and progress in the arts and sciences.


Yet a little over a century ago, this cardinal idea came under wholesale attack by intellectuals drawing on the discoveries of modern science. Debunking the traditional conceptions of both God and man, thinkers such as Charles Darwin, Karl Marx, and Sigmund Freud portrayed humans not as moral and spiritual beings, but as animals or machines who inhabited a universe ruled by purely impersonal forces and whose behavior and very thoughts were dictated by the unbending forces of biology, chemistry, and environment. This materialistic conception of reality eventually infected virtually every area of our culture, from politics and economics to literature and art.


[Wedge Document]
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