Reincarnation and the Law of Karma, William Walker Atkinson [best e book reader for android .TXT] 📗

it will be noticed that not only does Origen positively admit the existence of the Inner Teachings, but that he also mentions Pythagoras and his school, and also the other Mysteries of Greece, showing his acquaintance with them, and his comparison of them with the Christian Mysteries, which latter he would not have been likely to have done were their teachings repugnant to, and at utter variance with, those of his own church. In the same writing Origen says: "But on these subjects much, and that of a mystical kind, might be said, in keeping with which is the following: 'It is good to keep close to the secret of a king,' in order that the entrance of souls into bodies may not be thrown before the common understanding." Scores of like quotations might be cited.

The writings of the Early Fathers of the Christian Church are filled with many allusions to the current inner doctrine of the pre-existence and rebirth of souls. Origen in particular has written at great length regarding these things. John the Baptist was generally accepted as the reincarnation of Elias, even by the populace, who regarded it as a miraculous occurrence, while the elect regarded it as merely another instance of rebirth under the law. The Gnostics, a mystic order and school in the early church, taught Reincarnation plainly and openly, bringing upon themselves much persecution at the hands of the more conservative. Others held to some form of the teaching, the disputes among them being principally regarding points of doctrine and detail, the main teachings being admitted. Origen taught that souls had fallen from a high estate and were working their way back toward their lost estate and glory, by means of repeated incarnations. Justin Martyr speaks of the soul inhabiting successive bodies, with loss of memory of past lives. For several centuries the early Church held within its bosom many earnest advocates of Reincarnation, and the teaching was recognized as vital even by those who combatted it.

Lactinus, at the end of the third century, held that the idea of the soul's immortality implied its pre-existence. St. Augustine, in his "Confessions," makes use of these remarkable words: "Did I not live in another body before entering my mother's womb?" Which expression is all the more remarkable because Augustine opposed Origen in many points of doctrine, and because it was written as late as A. D. 415. The various Church Councils, however, frowned upon these outcroppings of the doctrine of Reincarnation, and the influence of those who rose to power in the church was directed against the "heresy." At several councils were the teachings rebuked, and condemned, until finally in A. D. 538, Justinian had a law passed which declared that: "Whoever shall support the mythical presentation of the pre-existence of the soul and the consequently wonderful opinion of its return, let him be Anathema." Speaking of the Jewish Kaballists, an authority states: "Like Origen and other church Fathers, the Kaballists used as their main argument in favor of the doctrine of metempsychosis, the justice of God."

But the doctrine of Reincarnation among Christian races did not die at the orders and commands of the Christian Church Councils. Smouldering under the blanket of opposition and persecution, it kept alive until once more it could lift its flame toward Heaven. And even during its suppression the careful student may see little flickers of the flame—little wreathings of smoke—escaping here and there. Veiled in mystic phrasing, and trimmed with poetic figure, many allusions may be seen among the writings of the centuries. And during the past two hundred years the revival in the subject has been constant, until at the close of the Nineteenth Century, and the beginning of the Twentieth Century, we once more find the doctrine openly preached and taught to thousands of eager listeners and secretly held even by many orthodox Christians.

CHAPTER V.

The Hindus.

While Reincarnation has been believed and taught in nearly every nation, and among all races, in former or present times, still we are justified in considering India as the natural Mother of the doctrine, inasmuch as it has found an especially favorable spiritual and mental environment in that land and among its people, the date of its birth there being lost in the cloudiness of ancient history, but the tree of the teaching being still in full flower and still bearing an abundance of fruit. As the Hindus proudly claim, while the present dominant race was still in the savage, cave-dwelling, stone-age stage of existence—and while even the ancient Jewish people were beginning to place the foundation stones of their religion, of which the present Christian religion is but an offshoot—the great Hindu religious teachers and philosophers had long since firmly established their philosophies and religions with the doctrine of Reincarnation and its accompanying teachings, which had been accepted as Truth by the great Aryan race in India. And, throughout forty centuries, or more, this race has held steadfastly to the original doctrine, until now the West is looking again to it for light on the great problems of human life and existence, and now, in the Twentieth Century, many careful thinkers consider that in the study and understanding of the great fundamental thoughts of the Vedas and the Upanishads, the West will find the only possible antidote to the virus of Materialism that is poisoning the veins of Western spiritual understanding.

The idea of reincarnation is to be found in nearly all of the philosophies and religions of the race, at least in some period in their history—among all peoples and races—yet, in India do we find the doctrine in the fullest flower, not only in the past but in the present. From the earliest ages of the race in India, Reincarnation in some of its various forms has been the accepted doctrine, and today it is accepted by the entire Hindu people, with their many divisions and sub-races, with the exception of the Hindu Mohammedans. The teeming millions of India live and die in the full belief in Reincarnation, and to them it is accepted without a question as the only rational doctrine concerning the past, present and future of the soul. Nowhere on this planet is there to be found such an adherence to the idea of "soul" life—the thinking Hindu always regarding himself as a soul occupying a body, rather than as a body "having a soul," as so many of the Western people seem to regard themselves. And, to the Hindus, the present life is truly regarded as but one step on the stairway of life, and not as the only material life preceding an eternity of spiritual existence. To the Hindu mind, Eternity is here with us Now—we are in eternity as much this moment as we ever shall be—and the present life is but one of a number of fleeting moments in the eternal life.

The early Hindus did not possess the complicated forms of religion now existing among them, with their various creeds, ceremonials, rituals, cults, schools, and denominations. On the contrary, their original form of religion was an advanced form of what some have called "Nature-Worship," but which was rather more than that which the Western mind usually means by the term. Their "Nature" was rather a "Spirit of Nature," or One Life, of which all existing forms are but varying manifestations. Even in this early stage of their religious development they held to a belief in reincarnation of the soul, from one form to another. While to them everything was but a manifestation of One Life, still the soul was a differentiated unit, emanated from the One Life, and destined to work its way back to Unity and Oneness with the Divine Life through many and varied incarnations, until finally it would be again merged with the One. From this early beginning arose the many and varied forms of religious philosophy known to the India of today; but clinging to all these modern forms is to be found the fundamental basis idea of reincarnation and final absorption with the One.

Brahmanism came first, starting from the simple and working to the complex, a great priesthood gradually arising and surrounding the original simple religious philosophy with ceremonial, ritual and theological and metaphysical abstractions and speculation. Then arose Buddhism, which, in a measure, was a return to the primitive idea, but which in turn developed a new priesthood and religious organization. But the fundamental doctrine of Reincarnation permeated them all, and may be regarded as the great common centre of the Hindu religious thought and philosophy.

The Hindu religious books are filled with references to the doctrine of Reincarnation. The Laws of Manu, one of the oldest existing pieces of Sanscrit writing, contains many mentions of it, and the Upanishads and Vedas contain countless reference to it. In the Bhagavad Gita, Krishna says to Arjuna: "Know thou, O Prince of Pandu, that there never was a time when I, nor thou, nor any of these princes of earth was not; nor shall there ever come a time, hereafter, when any of us shall cease to be. As the soul, wearing this material body, experienceth the stages of infancy, youth, manhood, and old age, even so shall it, in due time, pass on to another body, and in other incarnations shall it again live, and move and play its part. * * * These bodies, which act as enveloping coverings for the souls occupying them, are but finite things—things of the moment—and not the Real Man at all. They perish as all finite things perish—let them perish. He who in his ignorance thinketh: 'I slay' or 'I am slain,' babbleth like an infant lacking knowledge. Of a truth none can slay—none can be slain. Take unto thy inner mind this truth, O Prince! Verily, the Real Man—the Spirit of Man—is neither born, nor doth it die. Unborn, undying, ancient, perpetual and eternal, it hath endured, and will endure forever. The body may die; be slain; be destroyed completely—but he that hath occupied it remaineth unharmed. * * * As a man throweth away his old garments, replacing them with new and brighter ones, even so the Dweller of the body, having quitted its old mortal frame, entereth into others which are new and freshly prepared for it. * * * Many have been my births and rebirths, O Prince—and many also have been thine own. But between us lies this difference—I am conscious of all my many lives, but thou lackest remembrance of thine."

In the Mahabarata is said: "Even as when he casteth off an old garment, man clothes himself in new raiment, even so the soul, casting off the wornout body, takes on a new body, avoids the fatal paths leading to hell, works for its salvation, and proceeds toward heaven."

The Brhadaranyakopanishad, one of the old Hindu writings, contains the following: "As the caterpillar, getting to the end of the straw, takes itself away after finding a resting place in advance, so the soul leaving this body, and finding another place in advance, takes himself off from his original abode. As the goldsmith taking little by little of the gold expands it into a new form, so, indeed, does this soul, leaving this body, make a new and happy abode for himself."

But to attempt to quote passages relating to incarnation from the Hindu books, would be akin to compiling a library of many volumes. The sacred writings of the East are filled with references to Reincarnation, and if the latter were eliminated it would be "like the play of Hamlet with Hamlet omitted."

We cannot enter into a description of the various schools of Hindu religious thought and philosophy