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By Fred B. Wrixon

Resolve mystery languages

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The parentheses indicate a few basic and expectable features one might want to add to this model. All substantive differences in empirically existent rebirth eschatologies have to be worked around this model although these empirical variations are also finite and could also be presented topographically, as I will do after I have described actual cases. For the moment let me merely affirm that several finite topographical models of rebirth theories could be constructed on the basis of the elementary form.

It is the case that scholars must make do with what they have; it is absurd to expect them to deal with data that have vanished out of existence! Yet valid as this argument may seem, it does pose a problem when it concerns the question of origins: one cannot construct the origins or history of a particular set of beliefs in a linear fashion from a body of data or a tradition of beliefs that could not possibly have had that linear quality at all. To situate the issue in terms of the question of 14 Karma and Rebirth in Indic Religions rebirth beliefs: these ideas could have come from a variety of sources, including popular culture.

That excuse for a prince asked me five questions and I didn’t know the answer to a single one of them” (BKhad. 3). Gautama is more open-minded and decides to go to the king himself, announcing that he is coming as his pupil, an unusual action for a famous Brahmanic sage. ”16 For present purposes let me refer to the first and the last fires: A fire—that is what the world up there is, Gautama. Its firewood is the sun; its smoke is the sunbeams; its flame is the day; its embers are the quarters; and its sparks are the intermediate quarters.

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