The basic tenet of Buddhism is the idea of impermanence, relativity and the philosophical premise that nothing is absolute and eternal: existence is an everlasting flux, and each entity is dependent on another. This tenet gives the tradition its identity as distinguished from other ancient traditions of India in whose context Buddhism originated. Thus, believing in an eternal self, the basis of all Brahmanical philosophy, to which the Buddhists aimed their philosophical and rhetorical skills, was according to Buddhist insights the most basic misunderstanding of all: believing in and trying to find a self —or oneself —will always keep sentient beings attached to existence. Giving up the hope that anything is permanent, however, will eventually liberate men from bondage and the circle of rebirth to which we are all doomed by the fruits of our actions “since beginningless time,” as it is expressed in Buddhist literature. There can also be no eternal god, nor any basic cause of existence: everything is created by the actions of sentient beings in various states of existence, men, gods, animals or various classes of spirits. We see that Buddhism in this way is based upon what we might term a philosophical or even a psychological tenet, rather than faith in a transcendent being or a metaphysical reality, a philosophical premise that remains as such in the various philosophical transformations of Buddhism throughout its history. The basic premise of Buddhism, then, can be seen as less a creed based upon faith than an attempt to formulate a philosophical or “rational” premise for the system of knowledge, even though much of Buddhism of course seems irrational in the modern sense. However, this semi-rationality of Buddhism makes it easier to study as a conceptual system producing fields of knowledge, and it can be studied as a fairly limited or closed conceptual system.