Tag Archives: eschatological beliefs

Imagining Karma

Hermetic Library fellow T Polyphilus reviews Imagining Karma: Ethical Transformation in Amerindian, Buddhist, and Greek Rebirth by Gananath Obeyesekere.

Ganath Obeyesekere Imagining Karma

Obeyesekere works through a project of “comparative structural interpretation” (354), using simplified and idealized models of the processes described by rebirth doctrines within and among various cultures. One of his goals is to demonstrate that reincarnation “eschatologies” are not unique to Indic religions, as is sometimes supposed. The societies that furnish Obeyesekere with ethnological data are Vedanta and Upanishadic Hinduism, Theravada Buddhism, West Africa, Trobriand, Northwest Coast Amerindians, Inuit, Tlingit, Kwakiutl, Classical Hellenism (as Pythagoreanism and Platonism), “Heterodox Islam” (as Druzes and Ismailism), and Bali. He omits the kabbalistic metempsychosis of mystical Judaism, as well as some Australian and Asian cultures of reincarnation, noting that he is especially interested in those who hold beliefs permitting cross-species rebirth of humans. This latter idea he ties to the notion of “species sentience” (his term) and relates structurally to vegetarianism, by means of an endoanthropophagy (cannibalism) taboo.

Obeyesekere distinguishes a “karmic eschatology” from the basic “rebirth eschatology” according to the presence of two features, which he groups under the process of “ethicization” of the reincarnation process. The first feature is a differentiation of post-mortem otherworld experiences based on the ethical status of the deceased. The second is the ethicization of rebirth per se, so that the ethical value of one life has the determinative effect on the identity and quality of the next life. (He notes that this latter feature correlates to a devaluation of animals, when compared to rebirth schemas that lack it.) Tied to this ethicization is the establishment of a salvation that lies outside the cycle of rebirth altogether. Obeyesekere also asserts a parallel process of “axiologization,” by which preexisting local values are conceptualized and universalized. While outlining his model of the “karmic eschatology,” he counters Western descriptions (or “inventions”) of Buddhism as essentially and originally “rational” (151 ff.).

Having constructed the model of Buddhist rebirth ideas, with reference to those of “small-scale societies,” Obeyesekere compares it to other cultures under his consideration. He also discusses instances of deviance from the model within Buddhism (e.g. 132), and variability within the other cultures. None are presented as static or uniform, but the structure(s) described by Obeyesekere serve(s) as a strange attractor around which the instances group themselves, according to “expectability” and its circumstantial thwarting. He emphasizes (e.g. 139) that “popular” features durably contradicting “pure” doctrines are as likely to be survivals from the religion’s first codification as they are to be “contaminations” from a subsequent, alien source.

He explains that his methodological goal is to demonstrate that while cultures as wholes may be “incommensurable,” comparison of important aspects or dimensions of culture can be undertaken productively. Although I found plenty of his more specific arguments questionable (often provocatively so), I think he succeeds on this most general plane of his ambition. [via]

The Book of Daniel

The Book of Daniel: Philosophy of History or Eschatological Fiction? by Walter C Cambra, a 1993 thesis, approved by Jacob Needleman and Donald Provence, has arrived at the Reading Room courtesy of the author.

Walter C Cambra The Book of Daniel

“This thesis attempts to demonstrate that the canonical Book of Daniel is an example of what Friedrich Nietzsche refers to as a text based upon a morality of resentment. Furthermore, this thesis argues that many symbols in the Book of Daniel are based upon material that has an historical milieu originating in the sixth century B.C. and which was incorporated into the redacted text of the second century B.C. producing a new eschatological scheme.”

Apparently today is Ragnarök

Apparently today is Ragnarök, so, I guess, welcome to the end of the world … again, until next time.

So, to help start things off on the right foot, for anyone who’s left behind, so to speak, now that everything is coming to an end, I thought I’d point you toward Hermetic Library figure Allan Bennett‘s The Faith of the Future, part I, RAGNARÖK, for something interesting to read while the world crumbles.

“Of all the apocalyptic visions of the ending of the olden days and ways that has ever been declared to humanity, perhaps the strangest—and in a sense the truest—is the story told in the Younger Edda of the coming of Ragnarök, the Day of the Twilight of the Gods. Of old the Æsir, the bright Gods of Day, deemed that they had destroyed all evil in the world. In many a hard-won fight they had overcome the forces of Loki the Evil, Lord of the Nether Fire, and had chained him to the rocks of the nethermost hell, to suffer whilst they caroused in glorious Valhalla, holding themselves secure to all eternity. Alone amongst them Odin the Wise knew that which must be—for had he not pledged his eye to the Norns, that the knowledge of the future might be revealed to his inner vision? But Odin was too wise to mock the joy of the Æsir in their world-sovereignty with the knowledge of the day to come; and so the Gods lived heedless in the Hall of Heaven, deeming that no sorrow could again come nigh them.” [via]