Nontheist spirituality grounded in Eastern traditions tends to blur the neat line between “religion” and “philosophy.” On the one hand, many of the traditions that inspire such spirituality—Buddhism and Jainism, for example—are widely recognized and lived as full-fledged religions. They have organized communities, ethical codes, ritual practices, and shared goals of liberation or awakening. In this sense, even without a creator-god at the center, they function in people’s lives much as any religion does, offering meaning, guidance, and a framework for addressing suffering and death.

At the same time, these same traditions are often approached as rigorous philosophical systems. Their teachings on impermanence, dependent origination, non-self, emptiness, non-duality, or the nature of consciousness are frequently studied as systematic attempts to understand reality and the human condition. In academic and contemplative settings alike, they are treated as schools of thought and practice that rely on inquiry, meditation, and ethical reflection rather than on revelation from a deity. Many practitioners engage with them purely as philosophical or contemplative frameworks, without adopting a religious identity.

Because of this dual character, nontheist spirituality shaped by Eastern ideas can legitimately be seen as both religion and philosophy, depending on how it is lived. When the emphasis falls on communal life, ritual, and shared identity, it naturally takes on a religious form. When the focus is on personal investigation, meditation methods, and conceptual clarity, it appears more as a philosophy or a contemplative discipline. The traditions themselves often do not sharply separate these dimensions, allowing them to coexist within a single path that can be entered through different doors, according to temperament and need.