Does Life Have Meaning? Destiny and Reincarnation By
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Adyar Pamphlets Theories About Reincarnation and Spirits No. 144 Theories About Reincarnation and Spirits by H.P
Adyar Pamphlets Theories About Reincarnation and Spirits No. 144 Theories About Reincarnation and Spirits by H.P. Blavatsky From The Path, November, 1886 Published in 1930 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India OVER and over again the abstruse and mooted question of Rebirth or Reincarnation has crept out during the first ten years of the Theosophical Society's existence. It has been alleged on prima facie evidence, that a notable discrepancy was found between statements made in Isis Unveiled, Volume I, pp. 351-2, and later teachings from the same pen and under the inspiration of the same Master.[ See charge and answer, in Theosophist. August 1882] In Isis it was held, reincarnation is denied. An occasional return, only of “depraved spirits" is allowed. ' Exclusive of that rare and doubtful possibility, Isis allows only three cases - abortion, very early death, and idiocy - in which reincarnation on this earth occurs." (“C. C. M." in Light, 1882.) The charge was answered then and there as every one who will turn to the Theosophist of August, 1882, can see for himself. Nevertheless, the answer either failed to satisfy some readers or passed unnoticed. Leaving aside the strangeness of the assertion that reincarnation - i.e., the serial and periodical rebirth of every individual monad from pralaya to pralaya - [The cycle of existence during the manvantara - period before and after the beginning and completion of which every such "Monad" is absorbed and reabsorbed in the ONE -
ABORIGINAL BELIEFS and REINCARNATION Marjorie Crawley
ABORIGINAL BELIEFS AND REINCARNATION Marjorie Crawley Although reincarnation has been believed over thousands of years among a variety of widely dispersed cultures, apart from the Celtic heritage of many Europeans it is not a concept that is part of our European Australian understanding of the nature of man and his relation- ship to the world. In recent years, however, with the intrusion of Eastern religions, we have been given more opportunity to attempt to understand, if not accept, categories of thought foreign to our own, yet difficulties in understanding the concept of reincarnation persist. For it has been expressed in doctrines that have changed according to the understanding of wisdom, and the needs of the people during the passing ages, even within the same religious tradition. There is also doubt as to whether it was correct to attribute reincarnation beliefs to some cultures, pointing to an indescision as to what counts as evidence and how to interpret it. 1 It is not surprising therefore, to find conflict of opinion as to whether the Aranda believe in reincarnation. Early this century, Baldwin Spencer and F.J. Gillen were cited for the affirmative, and Carl Strehlow for the negative. 2 More recently, T.G.H. Strehlow supported the view, The father of the young initiate then takes the hand of his son, leads him to the cluster, and places the smooth round stone into his hands. Having obtained permission of the other old men present, he tells his son: 'This is your own body from which you have been reborn. It is the true body of the great Tjenterama, the chief of the Ilbalintja storehouse .. -
An Examination of the Concept of Reincarnation in African Philosophy
AN EXAMINATION OF THE CONCEPT OF REINCARNATION IN AFRICAN PHILOSOPHY by HASSKEI MOHAMMED MAJEED submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY in the subject PHILOSOPHY at the UNIVERSITY OF SOUTH AFRICA SUPERVISOR: PROF. M. B. RAMOSE JANUARY 2012 CONTENTS Declaration vi Acknowledgement vii Key Terms viii Summary ix INTRODUCTION x Problem Statement x Methodology xi Structure of the Dissertation xii PART ONE 1 Belief in Reincarnation in some Ancient Cultures 1 CHAPTER ONE: EGYPTIAN BELIEF 2 1.1 Immortality and Reincarnation 7 1.2 Egypt and Africa 12 1.3 On the Meaning of Africa 17 CHAPTER TWO: GREEK BELIEF 19 CHAPTER THREE: INDIAN BELIEF 25 ii CHAPTER FOUR: CHINESE BELIEF 36 CHAPTER FIVE: INCA BELIEF 40 Conclusion for Part One 49 PART TWO 52 Personal Identity: A Prelude to Reincarnation 52 CHAPTER SIX: PERSONAL IDENTITY 52 6.0.0 On What Does Personal Identity Depend? 52 6.1.0 The Ontological Question in African Philosophy of Mind 55 6.1.1. Mind as a Disembodied Self-knowing Entity 56 6.1.2. Some Criticisms 64 6.1.2.1 Mind has no Akan Equivalent 65 6.1.2.2 Mind is Meaningless, Nonsensical, and Nonexistent 86 6.1.2.3 Mind is Bodily 96 6.1.2.3.1 Mind Signifies Mental or Brain Processes Identifiable with the Body 96 6.1.2.3.2 Bodily Identity as either a Fundament or Consequent 97 (a) Body as a Fundament 97 (b) Body as Consequent 106 6.1.2.4 Mind is neither Body-dependent nor a Disembodied Entity 107 6.1.3 Synthesis: Materialism, Physicalism, and Quasi-physicalism 111 6.2.0 The Normative Question in African Philosophy of Mind 121 6.3.0 Persistence (Survival) 123 iii PART THREE 128 Reincarnation in African Philosophy 128 CHAPTER SEVEN: THE DOCTRINE OF REINCARNATION IN AFRICAN THOUGHT 128 7. -
Implicit Theories of Friendships: Examining the Roles of Growth and Destiny Beliefs in Children's Friendships a DISSERTATION
Implicit Theories of Friendships: Examining the Roles of Growth and Destiny Beliefs in Children’s Friendships A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Sara Gayle Kempner IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY W. Andrew Collins, Ph.D., Nicki R. Crick, Ph.D. August 2008 © Sara Gayle Kempner 2008 Acknowledgements I would like to thank my advisors, Andy Collins and Nicki Crick. Andy, thank you for being a mentor and advisor to me and supporting the development of my interests. Your continuing dedication to my education means so much to me. Nicki, you welcomed me into your lab and allowed me to broaden my research experiences. I am grateful for your nurturance and support. I would like to thank my committee members Richard Weinberg and Jeffry Simpson. Rich, you have been a great supporter of all my interests in graduate school. Jeff, it was in your close relationships seminar where the ideas for this project first emerged. Thank you for being a part of this project. I owe a great deal of gratitude to the schools, teachers, and children who participated in this study and shared their thoughts with me. Especially one child who asked me how I was going to use their answers to get a Ph.D. After explaining that I would put their answers into a computer, analyze it, and write a paper the child remarked, “Well that sounds pretty easy!” I would like to thank all the undergraduates who helped collect and enter data. -
What Is Philosophy.Pdf
I N T R O D U C T I O N What Is Philosophy? CHAPTER 1 The Task of Philosophy CHAPTER OBJECTIVES Reflection—thinking things over—. [is] the beginning of philosophy.1 In this chapter we will address the following questions: N What Does “Philosophy” Mean? N Why Do We Need Philosophy? N What Are the Traditional Branches of Philosophy? N Is There a Basic Method of Philo- sophical Thinking? N How May Philosophy Be Used? N Is Philosophy of Education Useful? N What Is Happening in Philosophy Today? The Meanings Each of us has a philos- “having” and “doing”—cannot be treated en- ophy, even though we tirely independent of each other, for if we did of Philosophy may not be aware of not have a philosophy in the formal, personal it. We all have some sense, then we could not do a philosophy in the ideas concerning physical objects, our fellow critical, reflective sense. persons, the meaning of life, death, God, right Having a philosophy, however, is not suffi- and wrong, beauty and ugliness, and the like. Of cient for doing philosophy. A genuine philo- course, these ideas are acquired in a variety sophical attitude is searching and critical; it is of ways, and they may be vague and confused. open-minded and tolerant—willing to look at all We are continuously engaged, especially during sides of an issue without prejudice. To philoso- the early years of our lives, in acquiring views phize is not merely to read and know philoso- and attitudes from our family, from friends, and phy; there are skills of argumentation to be mas- from various other individuals and groups. -
The Reality and the Verifiability of Reincarnation
religions Article The Reality and the Verifiability of Reincarnation Ankur Barua ID Faculty of Divinity, University of Cambridge, Cambridge CB3 9BS, UK; [email protected] Received: 31 July 2017; Accepted: 22 August 2017; Published: 24 August 2017 Abstract: We investigate the topic of reincarnation by revisiting a recent debate from the pages of the journal Philosophy East and West between Whitley Kaufman, who presents five moral objections to karma and reincarnation as an explanation for human suffering, and Monima Chadha and Nick Trakakis, who seek to respond to Kaufman’s critiques. Our discussion of four of the problems analysed in their exchange will suggest that while the rejoinders of Chadha and Trakakis to Kaufman consist of plausible logical possibilities which successfully rebut some of his criticisms, the scenarios that they sketch are grounded in specific metaphysical theses about the nature of the human person and the structure of reality. The cogency of the responses that Chadha and Trakakis formulate is integrally related to the acceptance of these metaphysical presuppositions which need to be highlighted more clearly as we seek to understand what is at stake in the dispute. Keywords: reincarnation; karma; verifiability 1. Introduction A conceptual survey of the source-texts and the extensive commentaries of classical Vedantic systems indicate that while they all point to liberation from the karmic cycles of reincarnation (sam. sara¯ ) as the highest goal of human existence, they rarely take up the reality and the dynamics of reincarnation as topics for extensive discussion. The classic debates, for instance, between Advaitins and Vi´sis.t.advaitins¯ are centred around the question of who or what seeks liberation from sam. -
Benjamin's Moment
BENJAMIN’S MOMENT Kia Lindroos Man könnte sagen, daß unsern tiefsten Augenblicken gleich jenen Päkchenzigaretten – ein kleines Bildchen, ein Photo unsrer selbst – ist mitgegeben worden. Und jenes “ganze Leben” das, wie wir oft hören, an Sterbenden oder an Menchen, die in der Gefahr zu sterben schwe- ben, vorüberzieht, setzt sich genau aus diesen kleinen Bildchen zusammen. (Walter Benjamin, Aus einer kleinen Rede über Proust, GS II. 3: 1064). In this essay, I focus on the Benjaminian moment. The moment is un- derstood firstly as a temporal instance that has become a meaningful issue in several of Benjamin’s essays on literature, history, film and photography. Secondly, I thematise the more extensive Benjaminian moment, which occupies a central position in 20th Century thought. For instance, Michael Löwy notes that Benjamin’s Geschichtsphiloso- phische Thesen is the most significant and revolutionary document since Marx’s Thesen über Feuerbach” (Löwy 2001: 4-5). One core argu- ment in Benjamin’s Thesen is the importance of emphasising revo- lutionary action as a rupture, a form of action with the potential to intervene in any unquestioned continuum of thinking, action, or po- litical, historical or aesthetic understanding. His aim is to highlight the relevance of various forms of present experiences, for example in understanding revolutionary action as marking the desire to pull ‘the emergency break’ as opposed to remaining a complacent passenger in the train ‘of history’ (cf. Benjamin GS 1.3: 1232). It is this revolu- 115 BENJAMIN’S MOMENT tionary character of the Benjaminian moment that remains relevant to this day and highlights the significance of Benjamin among theo- rists on time and history. -
Eternal Destiny Pt5 the Path to Destiny
Eternal Destiny pt5 The Path to Destiny Re 20:11-21:8/ Ro 8:28-29 Eternal Destiny pt5 The Path to Destiny What is Destiny? • Destiny is the path established by God for every individual before the foundation of the world that leads to the discovery of the essential purpose for their existence. Eternal Destiny pt5 The Path to Destiny Define Purpose • Simply, the reason for which anything is created or exists Eternal Destiny pt5 The Path to Destiny • PURPOSE is established in us before the earth was formed (before time) (Eph1:4-6) 1. Chronos: • Each of us is given a “Measure of Time” to discover, develop and establish PURPOSE – This is known as Chronos . Within the confines of Chronos is Kairos. 1. Kairos: a. The opportune and decisive moment. b. In the New Testament, kairos means "the appointed time in the purpose of God"; the time when God acts Eternal Destiny pt5 The Path to Destiny A.7 Directives for the Believer of Purpose 1.Bring Glory to God 2.Praise & Worship 3.Bear Fruit 4.Love One Another 5.Preach the Gospel 6.Make Disciples 7.Serve One Another Eternal Destiny pt5 The Path to Destiny Keys to Discovering Your Specific Purpose by Shana Schutte 1.Listen to your dissatisfactions 2.Listen to others 3.Listen to your gifts 4.Listen to your passions Eternal Destiny pt5 The Path to Destiny What is Destiny? • Destiny is the path (of life) established by God for every individual before the foundation of the world that leads to the discovery of the essential purpose for their existence. -
Nietzsche's Doctrine of Eternal Return
University of Rhode Island DigitalCommons@URI Senior Honors Projects Honors Program at the University of Rhode Island 2007 Nietzsche’s Doctrine of Eternal Return David R. Gadon University of Rhode Island, [email protected] Follow this and additional works at: http://digitalcommons.uri.edu/srhonorsprog Part of the Philosophy Commons Recommended Citation Gadon, David R., "Nietzsche’s Doctrine of Eternal Return" (2007). Senior Honors Projects. Paper 47. http://digitalcommons.uri.edu/srhonorsprog/47http://digitalcommons.uri.edu/srhonorsprog/47 This Article is brought to you for free and open access by the Honors Program at the University of Rhode Island at DigitalCommons@URI. It has been accepted for inclusion in Senior Honors Projects by an authorized administrator of DigitalCommons@URI. For more information, please contact [email protected]. Nietzsche’s Doctrine of Eternal Return David Ray Gadon Honors Senior Thesis Spring 2007 Sponsor: Dr. Galen A. Johnson Gadon 2 Nietzsche’s Doctrine of Eternal Return “Six thousand feet beyond man and time.” 1 In the Western world, we have a pronounced affinity for understanding time as something ultimately simple. Despite our recognition of the differences in subjective perception of the passing of intervals, we tacitly affirm that time itself must objectively follow a comprehensible structure of unidirectional flow which, like the commonly cited river metaphor, begins at one point and is definitively moving towards another. Thanks especially to the Judeo-Christian model of history plowing inevitably towards a conclusion at the end of days, even in the absence of direct religious influence, our intuitive understanding of time remains linear. We see this model addressed and contested by metaphysicians throughout the ages, but only rarely do we glimpse a philosophy that is able to cogently upturn this intuitively correct ideal. -
Fate, Destiny and Eternal Recurrence
FATE, DESTINY AND ETERNAL RECURRENCE ‘Love is our true destiny’ Thomas Merton Fate and Destiny The concepts of fate and destiny are often confused. The term “fate” is derived from the Latin word fatum, meaning “that which has been spoken.” Fate is based on the idea that there is a natural order in the universe or a preordained course of events, which cannot be changed. “Destiny,” on the other hand, is derived from the Latin word destino, meaning “that which has been firmly established.” Unlike fate, there is an element of choice and freedom in destiny – it is something we can potentially shape and alter through free will. Fate is unavoidable and inevitable; destiny can be modified and altered. Throughout history, philosophers, mystics, poets, statesmen, and even humorists have contemplated the meaning and significance of fate and destiny: · Marcus Aurelius: “Accept the things to which fate binds you, and love the people with whom fate brings you together, but do so with all your heart.” · The Bhagavad Gita: “It is better to live your own destiny imperfectly than to live an imitation of somebody else’s life with perfection.” · Shakespeare: “It is not in the stars to hold our destiny but in ourselves.” · Hafiz: “The place you are right now God circled on a map for you.” · Goethe: “Destiny grants us our wishes, but in its own way, in order to give us something beyond our wishes.” · John Galsworthy: “Life calls the tune, we dance.” · William Jennings Bryan: “Destiny is not a matter of chance. It is a matter of choice. -
Reincarnation and Life After Death
THE LONG TRAJECTORY: REINCARNATION AND LIFE AFTER DEATH DR. ERIC WEISS, © 2009 1 TABLE OF CONTENTS 0. Introduction - 1 00. Preliminary Definitions - 6 01. Challenging Evidence - 20 02. Science and Metaphysics - 43 03. Actual Occasions, As Above So Below - 61 04. From Possible to Actual - 79 05. Rethinking Causality - 106 06. The Creative Advance - 119 07. The Waking World and its Transphysical Dimension - 145 08. The Transphysical Worlds - 179 09. Mandalas of Time-Space - 188 10. Transphysical Humans - 223 11. Reincarnation - 243 12. Concluding Reflections - 269 2 0. INTRODUCTION I would like to begin by saying a few things about the origin and purpose of this book. These chapters began as a series of lectures organized and sponsored by the Esalen Center for Theory and Research, founded by independent scholar Michael Murphy, author of The Future of the Body.1 Mike likes to convene groups of passionate and competent scholars to discuss issues and themes that are not being addressed anywhere in academia. One of these conferences— begun in 1998—focuses on the topic of reincarnation and life after death. The core of this conference consists of a group of scientists from the University of Virginia who have been studying the question of survival of consciousness after death and the evidence for reincarnation since 1968. Their research continues a long scientific tradition going back to William James and Frederic Myers in the nineteenth century. Since that time, a large amount of hard scientific evidence has been documented that strongly suggests we do not die with the death of our bodies, and the evidence also makes a very powerful case for reincarnation. -
Reincarnation
Reincarnation Introduction to Reincarnation Reincarnation, literally "to be made flesh again" is a doctrine or mystical belief that some essential part of a living being (in some variations only human beings) survives death to be reborn in a new body. This essential part is often referred to as the Spirit or Soul, the 'Higher or True Self', 'Divine Spark', 'I' or the 'Ego' (not to be confused with the ego as defined by psychology). According to such beliefs, a new personality is developed during each life in the physical world, but some part of the being remains constantly present throughout these successive lives as well. Belief in reincarnation is an ancient phenomenon. This doctrine is a central tenet within the majority of Indian religious traditions, such as Hinduism (including Yoga, Vaishnavism, and Shaivism), Jainism, and Sikhism. The idea was also entertained by some Ancient Greek philosophers. Many modern Pagans also believe in reincarnation as do some New Age movements, along with followers of Spiritism, practitioners of certain African traditions, and students of esoteric philosophies. The Buddhist concept of Rebirth although often referred to as reincarnation differs significantly from the Hindu-based traditions and New Age movements in that the "self" (or soul) does not reincarnate. © 2014 All Star Training, Inc. 1 Eastern religions and traditions Eastern philosophical and religious beliefs regarding the existence or non-existence of an enduring 'self' have a direct bearing on how reincarnation is viewed within a given tradition. There are large differences in philosophical beliefs regarding the nature of the soul (also known as the jiva or atma) amongst the Dharmic Religions such as Hinduism and Buddhism.