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There is the existence of boy geniuses, A child plays on the piano, A child delivers lectures, A boy solves great mathematical problems. A child narrates his previous life, One becomes a full-blown Yogi, This proves that there is rebirth: Buddha gained experiences in several births.
He became Buddha only in his last birth.
He who has a taste for music, Gains experiences in several births, And becomes a master of music in one birth, He cuts grooves for music in each birth, Slowly develops tendency and aptitude, And becomes an expert musician in one birth; So is the case with every Art.
The baby sucks, the young duck swims, Who taught this? They are The Samskaras or the tendencies of previous births. In one birth all virtues cannot be developed. By gradual evolution only, one can be cultivated. Saints possess excellence in all virtues, The existence of saints and adepts Indicates that there is rebirth.
Today we have a perpetual demand for concrete evidence en masse, not of solitary prodigies. The doctrine of cause and effect and the consequent inevitability of reincarnation has been the very bedrock of the Hindu philosophy.
Then the question will arise, if one is to believe that his present life is resultant of the actions done in his previous birth, what was it that caused that previous birth?
Well, another previous birth. But what was the cause of that birth, again? Now, to answer this, we have to fall back upon the law of evolution and say that in the long, distant past we had been once animals and from that strata of life we became human beings.
But the question would again arise that in order to justify the theory of cause and effect there must have been some cause as well to be born as human beings, and since animals have no intellect to judge between virtue and vice, how could we be held responsible for our birth into the family of Man?
It does not matter; let us tentatively accept this illogical hypothesis to be true, and lead ourselves back into the family of worms and then into the vegetable and the mineral kingdoms, and finally arrive at the conclusion that God must have been the original cause responsible.
But, believing in the theory of cause and effect, how indeed, for all the world of reason, could God be so unjust and undeniably become the original cause for all the suffering, conflict and unhappiness that we must undergo, born as we are as human beings?
There is no answer for the original cause. The best course is: Be good and do good, believe in a good conscience and respect the worthiness of the individual and the ethics of life, leaving the rest to God.
There are many things beyond the orbit of the human mind, and knowledge of the Self, however imposing the term might be, is the only answer to them. Nevertheless the concept of rebirth cannot be so easily brushed aside, since there are substantial logical inferences, which yield a strong influence on reason to sustain faith.
In the early phases of Vedic literature there is practically no reference to rebirth and no stigma of sins, or dread of the hell-fire and no heavenly lure for the mortals.
But with the beginning of the Aranyaka period, as the Vedic mind progressed from a polytheistic concept of the elemental godhead towards a monistic ideals of the one, absolute Reality, the doctrine of cause and effect and the transmigration of soul was evolved as a logical necessity in order to safeguard an unsullied existence of God in human thought.
A colourful lure of a joyous immortality in the heaven was offered at the same time, directed only to serve the same purpose. But here the principle of evolution was at once discredited and man was either abruptly condemned to hell without a slight afterchance of redemption, or he was over-graciously suspended in the heaven for eternity, with an individualised existence.
Nor was there any answer as to why one man should be flourishing and happy in spite of being wicked and another should be drudging on a life of want, full of wretchedness, in spite of being virtuous.
The Indian sages on the contrary offered a better solution and made reincarnation responsible for the evolution of man who alone was the master of his destiny. They frankly admitted their incapability of answering why the world should have been created at all, and from that basis asserted that God was not responsible for good and evil, happiness and suffering, but it was man who was responsible for the decree of his fate, capable at the same time of its betterment through his own self-effort.
So, God could not be accused for all the baffling inequalities and injustices of life, and His position in human thought was kept unscathed.
The theory of reincarnation is, therefore, a far more convincing doctrine than any belief that justifies an arbitrary irredemption after death. Furthermore, we have many examples as to how a child easily becomes an adept artist or a gifted musician with a very little training, whereas in some aristocratic families we find that in spite of tremendous efforts of highly qualified teachers and arduous toil on the part of the youngster himself he is able to make very little progress in learning.
There are also the examples of child-prodigies with no background of training. There are two children born of the same parents and brought up under the same environments: The theory of rebirth alone might answer for the difference. So many dreams and so many eagerly-sought-after ambitions remain unfulfilled; youth gradually decays into old age and infirmity, and the ember of elusive hope gets dimmer and weaker; but its flame is kept up flickering by a remote expectation that perhaps in another birth those dreams might be fulfilled.
So, even from this point of view, rebirth is indeed a gentle consolation and a solace of life. There is another school of thought which believes that the sledge-hammer of death puts a final end to life, the body and the soul having passed out into the five elements in ultimate oblivion. This convenient belief is very appealing to some intellectual sophists.
But, if such be the case, then what is to account for the apparitions and the undeniable experiences at a seance? Hence, life after death cannot be ruled out?Warning: I have an earlier article posted on the Non-Egyptian Origins of the Golden Calf, I am leaving that article intact so that the reader can see the "changes" in my understanding based on "new information" and "new insights" in the below article.I understand that Israel's Golden Calf worship reflects a fusion of two traditions, Non-Egyptian .
Body and soul The ancient Egyptian view of what made up a person is confusing.  The main constituents were the body, its ka, and its name which remained always in close proximity to each other even in the tomb, and the shadow, the ba, sahu and akh which were more mobile and independentIn magical thinking the limits of a person are ill .
The Spiritual Universe: One Physicist's Vision of Spirit, Soul, Matter, and Self: By Dr. Fred Alan Wolf Ebook Edition: Why do we believe in the soul? Isis is the ancient Egyptian goddess of magic, fertility and motherhood, and death, healing and rebirth. She is the first daughter of Geb (the god of the Earth) and Nut (the goddess of the sky) born on the first day [ ]. Warning: I have an earlier article posted on the Non-Egyptian Origins of the Golden Calf, I am leaving that article intact so that the reader can see the "changes" in my understanding based on "new information" and "new insights" in the below article.I understand that Israel's Golden Calf worship reflects a fusion of two traditions, Non-Egyptian .
During one's earthly journey they provided the living with all of their needs and, after death, they appeared to comfort and guide the soul. Goddesses like Selket, Nephthys, and Qebhet guided and protected the newly arrived souls in the afterlife; Qebhet even brought them cool, refreshing water.
Death and the Journey of the Egyptian Soul essaysNo other country- not even China or India - has such a long history as Ancient Egypt. For nearly, 3, years before the birth of Jesus, the Egyptians had already a high developed civilization. Jul 10, · Also unique to the Egyptian afterlife is the idea of a split immortal soul.
Many consider the immortal soul to be a whole and singular entity. Most interesting of all is the Egyptian idea of regardbouddhiste.coms: At the point near death some people talk of a tunnel of light.
AFTER DEATH JOURNEY ACCORDING TO THE EGYPTIANS.
The symbolism of a journey is taken up by other early religions, in particular the ancient Egyptians. During the Old Kingdom, the sun god was Ra, who gave immortality to the collective state through the Pharaoh, his son.