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Siddhartha Gautama in 600-400 BCE

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Abraham

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https://www.britannica.com/topic/Buddhism

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The cultural context

Buddhism arose in northeastern India sometime between the late 6th century and the early 4th century bce, a period of great social change and intense religious activity. There is disagreement among scholars about the dates of the Buddha's birth and death. Many modern scholars believe that the historical Buddha lived from about 563 to about 483 bce. Many others believe that he lived about 100 years later (from about 448 to 368 bce). At this time in India, there was much discontent with Brahmanic ( Hindu high-caste) sacrifice and ritual. In northwestern India there were ascetics who tried to create a more personal and spiritual religious experience than that found in the Vedas (Hindu sacred scriptures). In the literature that grew out of this movement, the Upanishads, a new emphasis on renunciation and transcendental knowledge can be found. Northeastern India, which was less influenced by Vedic tradition, became the breeding ground of many new sects. Society in this area was troubled by the breakdown of tribal unity and the expansion of several petty kingdoms. Religiously, this was a time of doubt, turmoil, and experimentation.

A proto-Samkhya group (i.e., one based on the Samkhya school of Hinduism founded by Kapila) was already well established in the area. New sects abounded, including various skeptics (e.g., Sanjaya Belatthiputta), atomists (e.g., Pakudha Kaccayana), materialists (e.g., Ajita Kesakambali), and antinomians (i.e., those against rules or laws-e.g., Purana Kassapa). The most important sects to arise at the time of the Buddha, however, were the Ajivikas (Ajivakas), who emphasized the rule of fate ( niyati), and the Jains, who stressed the need to free the soul from matter. Although the Jains, like the Buddhists, have often been regarded as atheists, their beliefs are actually more complicated. Unlike early Buddhists, both the Ajivikas and the Jains believed in the permanence of the elements that constitute the universe, as well as in the existence of the soul.

Despite the bewildering variety of religious communities, many shared the same vocabulary- nirvana (transcendent freedom), atman ("self" or "soul"), yoga ("union"), karma ("causality"), Tathagata ("one who has come" or "one who has thus gone"), buddha ("enlightened one"), samsara ("eternal recurrence" or "becoming"), and dhamma ("rule" or "law")-and most involved the practice of yoga. According to tradition, the Buddha himself was a yogi-that is, a miracle-working ascetic.

Buddhism, like many of the sects that developed in northeastern India at the time, was constituted by the presence of a charismatic teacher, by the teachings this leader promulgated, and by a community of adherents that was often made up of renunciant members and lay supporters. In the case of Buddhism, this pattern is reflected in the Triratna-i.e., the "Three Jewels" of Buddha (the teacher), dharma (the teaching), and sangha (the community).

In the centuries following the founder's death, Buddhism developed in two directions represented by two different groups. One was called the Hinayana (Sanskrit: "Lesser Vehicle"), a term given to it by its Buddhist opponents. This more conservative group, which included what is now called the Theravada (Pali: "Way of the Elders") community, compiled versions of the Buddha's teachings that had been preserved in collections called the Sutta Pitaka and the Vinaya Pitaka and retained them as normative. The other major group, which calls itself the Mahayana (Sanskrit: "Greater Vehicle"), recognized the authority of other teachings that, from the group's point of view, made salvation available to a greater number of people. These supposedly more advanced teachings were expressed in sutras that the Buddha purportedly made available only to his more advanced disciples.

As Buddhism spread, it encountered new currents of thought and religion. In some Mahayana communities, for example, the strict law of karma (the belief that virtuous actions create pleasure in the future and nonvirtuous actions create pain) was modified to accommodate new emphases on the efficacy of ritual actions and devotional practices. During the second half of the 1st millennium ce, a third major Buddhist movement, Vajrayana (Sanskrit: "Diamond Vehicle"; also called Tantric, or Esoteric, Buddhism), developed in India. This movement was influenced by gnostic and magical currents pervasive at that time, and its aim was to obtain spiritual liberation and purity more speedily.

Despite these vicissitudes, Buddhism did not abandon its basic principles. Instead, they were reinterpreted, rethought, and reformulated in a process that led to the creation of a great body of literature. This literature includes the Pali Tipitaka ("Three Baskets")-the Sutta Pitaka ("Basket of Discourse"), which contains the Buddha's sermons; the Vinaya Pitaka ("Basket of Discipline"), which contains the rule governing the monastic order; and the Abhidhamma Pitaka ("Basket of Special [Further] Doctrine"), which contains doctrinal systematizations and summaries. These Pali texts have served as the basis for a long and very rich tradition of commentaries that were written and preserved by adherents of the Theravada community. The Mahayana and Vajrayana traditions have accepted as Buddhavachana ("the word of the Buddha") many other sutras and tantras, along with extensive treatises and commentaries based on these texts. Consequently, from the first sermon of the Buddha at Sarnath to the most recent derivations, there is an indisputable continuity-a development or metamorphosis around a central nucleus-by virtue of which Buddhism is differentiated from other religions.
Giuseppe Tucci Joseph M. Kitagawa Frank E. Reynolds

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Buddhism | Definition, Beliefs, Origin, Systems, & Practice

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Buddhism, religion and philosophy that developed from the doctrines of the Buddha, a teacher who lived in northern India between the mid-6th and mid-4th centuries BCE. Buddhism has played a central role in the spiritual, cultural, and social life of Asia, and, beginning in the 20th century, it spread to the West.

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https://www.britannica.com/topic/Judaism

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Judaism, monotheistic religion developed among the ancient Hebrews. Judaism is characterized by a belief in one transcendent God who revealed himself to Abraham, Moses, and the Hebrew prophets and by a religious life in accordance with Scriptures and rabbinic traditions. Judaism is the complex phenomenon of a total way of life for the Jewish people, comprising theology, law, and innumerable cultural traditions.

The first section of this article treats the history of Judaism in the broadest and most complete sense, from the early ancestral beginnings of the Jewish people to contemporary times. In the second section the beliefs, practices, and culture of Judaism are discussed.

The history of Judaism

It is history that provides the key to an understanding of Judaism, for its primal affirmations appear in early historical narratives. Thus, the Bible reports contemporary events and activities for essentially religious reasons. The biblical authors believed that the divine presence is encountered primarily within history. God's presence is also experienced within the natural realm, but the more immediate or intimate disclosure occurs in human actions. Although other ancient communities also perceived a divine presence in history, the understanding of the ancient Israelites proved to be the most lasting and influential. It is this particular claim-to have experienced God's presence in human events-and its subsequent development that is the differentiating factor in Jewish thought.

Moreover, the ancient Israelites' entire mode of existence was affected by their belief that throughout history they stood in a unique relationship with the divine. The people of Israel believed that their response to the divine presence in history was central not only for themselves but for all humankind. Furthermore, God-as person-had revealed in a particular encounter the pattern and structure of communal and individual life to this people. Claiming sovereignty over the people because of his continuing action in history on their behalf, he had established a covenant ( berit) with them and required from them obedience to his teaching, or law ( Torah). This obedience was a further means by which the divine presence was made manifest-expressed in concrete human existence. The corporate life of the chosen community was thus a summons to the rest of humankind to recognize God's presence, sovereignty, and purpose-the establishment of peace and well-being in the universe and in humankind.

History, moreover, disclosed not only God's purpose but also humankind's inability to live in accord with it. Even the chosen community failed in its obligation and had to be summoned back, time and again, to its responsibility by the prophets-the divinely called spokespersons who warned of retribution within history and argued and reargued the case for affirmative human response. Israel's role in the divine economy and thus Israel's particular culpability were dominant themes sounded against the motif of fulfillment, the ultimate triumph of the divine purpose, and the establishment of divine sovereignty over all humankind.

General observations

Nature and characteristics

In nearly 4,000 years of historical development, the Jewish people and their religion have displayed a remarkable adaptability and continuity. In their encounter with the great civilizations, from ancient Babylonia and Egypt to Western Christendom and modern secular culture, they have assimilated foreign elements and integrated them into their own social and religious systems, thus maintaining an unbroken religious and cultural tradition. Furthermore, each period of Jewish history has left behind it a specific element of a Judaic heritage that continued to influence subsequent developments, so that the total Jewish heritage at any given time is a combination of all these successive elements along with whatever adjustments and accretions have occurred in each new age.

The various teachings of Judaism have often been regarded as specifications of the central idea of monotheism. One God, the creator of the world, has freely elected the Jewish people for a unique covenantal relationship with himself. This one and only God has been affirmed by virtually all professing Jews in a variety of ways throughout the ages.

Jewish monotheism has had both universalistic and particularistic features. Along universal lines, it has affirmed a God who created and rules the entire world and who at the end of history will redeem all Israel (the classical name for the Jewish people), all humankind, and indeed the whole world. The ultimate goal of all nature and history is an unending reign of cosmic intimacy with God, entailing universal justice and peace. Between creation and redemption lies the particularistic designation of the Jewish people as the locus of God's activity in the world, as the people chosen by God to be "a kingdom of priests and a holy nation" ( Exodus 19:6). This arrangement is designated a covenant and is structured by an elaborate and intricate law. Thus, the Jewish people are both entitled to special privileges and burdened with special responsibilities from God. As the prophet Amos (8th century bce) expressed it: "You alone have I intimately known of all the families of the earth; therefore I will punish you for all your iniquities" (Amos 3:2). The universal goal of the Jewish people has frequently expressed itself in messianism-the idea of a universal, political realm of justice and peace. In one form or another, messianism has permeated Jewish thinking and action throughout the ages, and it has strongly influenced the outlook of many secular-minded Jews ( see also eschatology).

Law embraces practically all domains of Jewish life, and it became the principle means by which Judaism was to bring about the reign of God on earth. It is a total guide to religious and ethical conduct, involving ritualistic observance as well as individual and social ethics. It is a liturgical and ethical way constantly expatiated on by the prophets and priests, by rabbinic sages, and by philosophers. Such conduct was to be performed in the service of God, the transcendent and immanent ruler of the universe, the Creator and the propelling force of nature, and the one giving guidance and purpose to history. According to Judaic belief, this divine guidance is manifested through the history of the Jewish people, which will culminate in the messianic age. Judaism, whether in its "normative" form or in its sectarian deviations, never completely departed from this basic ethical and historical monotheism.
Salo Wittmayer Baron Lou Hackett Silberman

Periodization

The division of the millennia of Jewish history into periods is a procedure frequently dependent on philosophical predilections. The Christian world long believed that until the rise of Christianity the history of Judaism was but a "preparation for the Gospel" ( preparatio evangelica) that was followed by the "manifestation of the Gospel" ( demonstratio evangelica) as revealed by Christ and the Apostles. This formulation could be theologically reconciled with the assumption that Christianity had been preordained even before the creation of the world.

In the 19th century, biblical scholars moved the decisive division back to the period of the Babylonian Exile and the restoration of the Jews to the kingdom of Judah (6th-5th century bce). They asserted that after the first fall of Jerusalem (586 bce) the ancient "Israelitic" religion gave way to a new form of the "Jewish" faith, or Judaism, as formulated by the reformer Ezra (5th century bce) and his school. In Die Entstehung des Judentums (1896; "The Origin of Judaism") the German historian Eduard Meyer argued that Judaism originated in the Persian period, or the days of Ezra and Nehemiah (5th century bce); indeed, he attributed an important role in shaping the emergent religion to Persian imperialism.

These theories, however, have been discarded by most scholars in the light of a more comprehensive knowledge of the ancient Middle East and the abandonment of a theory of gradual evolutionary development that was dominant at the beginning of the 20th century. Most Jews share a long-accepted notion that there never was a real break in continuity and that Mosaic-prophetic-priestly Judaism was continued, with only a few modifications, in the work of the Pharisaic and rabbinic sages well into the modern period. Even today the various Jewish groups-whether Orthodox, Conservative, or Reform-all claim direct spiritual descent from the Pharisees and the rabbinic sages. In fact, however, many developments have occurred within so-called normative or Rabbinic Judaism.

In any event, the history of Judaism can be divided into the following major periods: biblical Judaism (c. 20th-4th century bce), Hellenistic Judaism (4th century bce-2nd century ce), Rabbinic Judaism (2nd-18th century ce), and modern Judaism (c. 1750 to the present).
Salo Wittmayer Baron

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Judaism | Definition, Origin, History, Beliefs, & Facts

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Judaism, monotheistic religion developed among the ancient Hebrews. Judaism is characterized by a belief in one transcendent God who revealed himself to Abraham, Moses, and the Hebrew prophets and by a religious life in accordance with Scriptures and rabbinic traditions.