July 2, 2005
Q: What is reincarnation? - Layperson
A: Reincarnation, also called transmigration of souls, is the rebirth in another body (after physical death), of some critical part of a person's personality or spirit. Its occurrence is a central tenet of Hinduism, Sikhism, Jainism, some African religions, as well as various other religions and philosophies. Most modern Pagans also believe in reincarnation.
It has traditionally also been understood to be akin to the Buddhist concept of Rebirth, but it has always been clear that the two concepts are very distinct - Buddhism teaches that there is no self to reincarnate. There is an alternate view, based on a different set of inherent assumptions, that the teachings of Buddhism as a religion might stress one aspect, the teachings of Hinduism might stress another aspect, but that an advanced Buddhist and an advanced Hindu would directly perceive the phenomenon of reincarnation identically.
Reincarnation seems to give hope for continuing one's existence in further lives and thus having a better chance to attain liberation. This is a source of great comfort, especially for those who seek liberation on the exclusive basis of their inner resources. On the other hand, reincarnation is a way of rejecting the Christian teaching of the soul's final judgment by a holy God, with the possible result of being eternally condemned to suffer in hell. Another major reason for accepting reincarnation by so many people today is the fact that it allegedly explains the differences that exist between people. Some are healthy, others are tormented their whole life by physical handicaps. Some are rich, others at the brink of starvation. Some have success without being religious; others are constant losers, despite their religious dedication. Eastern religions explain these differences as a result of previous lives, good or bad, which bear their fruits into the present one through the action of karma. Therefore reincarnation seems to be a perfect way of punishing or rewarding one's deeds, without the need of accepting a personal God as Ultimate Reality
This doctrine has its roots far back in primitive culture. According to some scholars, this idea developed out of three common beliefs: (1) that man has a soul, connected in some vague way with the breath, which can be separated from his material body, temporarily in sleep, permanently at death; (2) that animals and even plants have souls, and are possessed to a large extent of human powers and passions; (3) that souls can be transferred from one organism to another. (This idea still has adherents in many schools of Hinduism, the oldest of extant modern religions)
Alternatively, some consider that reincarnation as a phenomenon (not simply a belief) has been occurring through history, and has been discovered and re-discovered by societies both primitive and advanced.
Transmigration of human souls into non-human bodies is implied in totemism.
In India this doctrine was thoroughly established from ancient times. While metempsychosis was not established in the older sections of the Vedas, it was explicated first in the Upanishads (c. 1000 BC - AD 4), which are philosophico-mystic texts held to be the essence of the Vedas.
The idea that the soul reincarnates is intricately linked to karma, whose first explication was also seen in the Hindu books of the Upanishads. The idea is that individual souls, jiva-atmas pass from one plane of existence carry with them samskaras (impressions) from former states of being. These karmic agglomerations on the soul are taken to the next life and result in a causally-determined state of being. In Hinduism, liberation from samsara, the cycle of death and rebirth, is considered the ultimate goal of earthly existence. This is known as Moksha, mahasamadhi (or nirvana) in Hinduism.
Even greater philosophical depth was reached as Buddhism and Vedanta (in particular Advaita Vedanta) conversed following the advent of the great Hindu sage Adi Shankaracharya. The idea that stilling one's karmas (actions) and becoming at one, harmonious, with all would free one, ultimately, from reincarnation, became a central tenet of Hinduism. It displaced more complex Puranic systems positing the gradual progression of a soul through 8,400,000 (sometimes more) lives until eventual awakening. Instead, it relied more on the idea of self-growth and enlightenment through Yoga. Buddhism differed in that it felt there was no soul to reincarnate and developed an elaborate complex of metaphysical explanations for temporary states of ego to explain rebirth.
Since according to Buddhism there is no permanent and unchanging soul there is no metempsychosis in the strict sense. However, Buddhism never rejected samsara, the process of rebirth or reincarnation; there is debate, however, over what is transmitted between lives.
In spite of the doctrinal beliefs against the idea of a soul, Tibetan Buddhists do believe that a new-born child may be the reincarnation of someone departed. In Tibetan Buddhism the soul of an important lama (like the Dalai Lama) is supposed to pass into an infant born nine months after his decease.
In Jainism, gods reincarnate after they die. A Jainist, who accumulates enough good karma, may become a god; but, this is generally seen as undesirable since gods eventually die and one might then come back as a lesser being.
Reincarnation is an intrinsic part of many Native American and Inuit traditions. Regardless of the actual religious beliefs and practices of today's Native Americans, with varying religious beliefs, the idea has survived for centuries. In the now heavily Christian Polar North (now mainly parts of Greenland and Nunavut), the concept of reincarnation is enshrined in the Inuit language. The survival of the concept of reincarnation applies across the Nations in varying degrees of integrity. The Nations are, of course, now sandwiched between Eastern [Native] and Western traditions.
Classical Greek Philosophy
Some ancient Greek philosophers believed in reincarnation; see for example Plato's Phaedo and The Republic. Pythagoras was probably the first Greek philosopher to advance the idea.
We do not know exactly how the doctrine of metempsychosis arose in Greece; most scholars do not believe it was borrowed from Egypt or that it somehow was transmitted from ancient Hindu thinkers of India. It is easiest to assume that earlier ideas which had never been extinguished were utilized for religious and philosophic purposes. The Orphic religion, which held it, first appeared in Thrace upon the semi-barbarous north-eastern frontier. Orpheus, its legendary founder, is said to have taught that soul and body are united by a compact unequally binding on either; the soul is divine, immortal and aspires to freedom, while the body holds it in fetters as a prisoner. Death dissolves this compact, but only to re-imprison the liberated soul after a short time: for the wheel of birth revolves inexorably. Thus the soul continues its journey, alternating between a separate unrestrained existence and fresh reincarnation, round the wide circle of necessity, as the companion of many bodies of men and animals." To these unfortunate prisoners Orpheus proclaims the message of liberation, that they stand in need of the grace of redeeming gods and of Dionysus in particular, and calls them to turn to God by ascetic piety of life and self-purification: the purer their lives the higher will be their next reincarnation, until the soul has completed the spiral ascent of destiny to live for ever as God from whom it comes. Such was the teaching of Orphism which appeared in Greece about the 6th century BC, organized itself into private and public mysteries at Eleusis and elsewhere, and produced a copious literature.
The earliest Greek thinker with whom metempsychosis is connected is Pherecydes; but Pythagoras, who is said to have been his pupil, is its first famous philosophic exponent. Pythagoras probably neither invented the doctrine nor imported it from Egypt, but made his reputation by bringing Orphic doctrine from North-Eastern Hellas to Magna Graecia and by instituting societies for its diffusion.
The real weight and importance of metempsychosis in Western tradition is due to its adoption by Plato. Had he not embodied it in some of his greatest works it would be merely a matter of curious investigation for the Western anthropologist and student of folk-lore. In the eschatological myth which doses the Republic he tells the story how Er, the son of Armenius, miraculously returned to life on the twelfth day after death and recounted the secrets of the other world. After death, he said, he went with others to the place of Judgment and saw the souls returning from heaven and from purgatory, and proceeded with them to a place where they chose new lives, human and animal. He saw the soul of Orpheus changing into a swan, Thamyras becoming a nightingale, musical birds choosing to be men, the soul of Atalanta choosing the honours of an athlete. Men were seen passing into animals and wild and tame animals changing into each other. After their choice the souls drank of Lethe and then shot away like stars to their birth. There are myths and theories to the same effect in other dialogues, the Phaedrus, Meno, Phaedo, Timaeus and Laws. In Plato's view the number of souls was fixed; birth therefore is never the creation of a soul, but only a transmigration from one body to another. Plato's acceptance of the doctrine is characteristic of his sympathy with popular beliefs and desire to incorporate them in a purified form into his system. Aristotle, a far less emotional and sympathetic mind, has a doctrine of immortality totally inconsistent with it.
In later Greek literature the doctrine appears from time to time; it is mentioned in a fragment of Menander (the Inspired Woman) and satirized by Lucian (Gallus 18 seq.). In Roman literature it is found as early as Ennius, who in his Calabrian home must have been familiar with the Greek teachings which had descended to his times from the cities of Magna Graecia. In a lost passage of his Annals, a Roman history in verse, Ennius told how he had seen Homer in a dream, who had assured him that the same soul which had animated both the poets had once belonged to a peacock. Persius in one of his satires (vi. 9) laughs at Ennius for this: it is referred to also by Lucretius (i. 124) and by Horace (Epist. II. i. 52). Virgil works the idea into his account of, the Underworld in the sixth book of the Aeneid (vv. 724 sqq.). It persists in antiquity down to the latest classic thinkers, Plotinus and the other Neoplatonists.
Judaism and kabbalah
Classic works of the Kabbalah, Shaar ha Gilgulim ("Gate of Reincarnations") of Arizal or Isaac Luria, describes complex laws of reincarnation gilgul and impregnation ibbur of 5 different parts of the soul. It shows many references of reincarnation in the Hebrew Bible (the Tanach).
The notion of reincarnation, the transmigration of a soul after death into a new body, is not openly mentioned in the Hebrew Bible. The classical rabbinic works (midrash, Mishna and Talmud) also are silent on this topic. These beliefs originally existed among the gnostics and other non-Jewish faiths. Although how this occurred is still a matter of debate among Jewish historians, the doctrine of reincarnation eventually made its way into the mainstream of Jewish mysticism.
In the eighth century these ideas had found their way into the beliefs that the belief of reincarnation existed among some Jews despite the inherent "nonsense and stupidities" of such beliefs. The concept was elucidated in an influential mystical work called the Bahir (Illumination) (one of the most ancient books of Jewish mysticism) around 1150. After the publication of the Zohar in the late 13th century, the idea of reincarnation spread to most of the general Jewish community.
While ancient Greek philosophers like Plato and Socrates attempted to prove the existence of reincarnation through philosophical proofs, Jewish mystics who accepted this idea did not. Rather, they offered explanations of why reincarnation would solve otherwise intractable problems of theodicy (how to reconcile the existence of evil with the premise of a good God.)
Rabbis who accepted the idea of reincarnation include Levi ibn Habib (the Ralbah), Nahmanides (the Ramban), Rabbenu Bahya ben Asher, Rabbi Shelomoh Alkabez and Rabbi Hayyim Vital. The argument made was that even the most righteous of Jews sometimes would suffer or be murdered unjustly. Further, children would sometimes suffer or be murdered, yet they were obviously too young for them to have committed sins that God would presumably punish them for. Jewish supporters of reincarnation said that this idea would remove the theodicy: Good people were not suffering; rather, they were reincarnations of people who had sinned in previous lifetimes. Therefore any suffering which was observed could be assumed to be from a just God. Yitzchak Blua writes "Unlike some other areas of philosophy where the philosophic battleground revolves around the truth or falsehood of a given assertion, the gilgul debate at points focuses on the psychological needs of the people." (p.6)
Other rabbis who rejected the idea of reincarnation include Hasdai Crescas, Yedayah Bedershi (early 14th century), Joseph Albo, Abraham ibn Daud and Leon de Modena. Crescas writes that if reincarnation was real, people should remember details of their previous lives. Bedershi offers three reasons why the entire concept is dangerous: (a) There is no reason for people to try and do good in this life, if they fear that they will nonetheless be punished for some unknown sin committed in a past life. (b) Some people may assume that they did not sin in their past life, and so can coast on their success; thus there is no need to try had to live a good life. In Bedershi's view, the only psychologically tenable worldview for a healthy life is to deal with the here-and-now. (c) The idea presents a conundrum for those who believe that at the end of days, God will resurrect the souls and physical bodies of the dead. If a person has lived multiple lives, which body will God resurrect? Joseph Albo writes that in theory the idea of gilgulim is compatible with Jewish theology. However, Albo argues that there is a purpose for a soul to enter the body, creating a being with free will. However, a return of the soul to another body, again and again, has no point. Leon De Moden thinks that the idea of reincarnation make a mockery of God's plans for humans; why does God need to send the soul back over and over? If God requires an individual to achieve some perfection or atone for some sin, then God can just extend that person's life until they have time to do what is necessary. de Modena's second argument against reincarnation is that the entire concept is absent from the entire Bible and corpus of classical rabbinic literature.
The idea of reincarnation, called gilgul, became popular in folk belief, and is found in much Yiddish literature among Ashkenazi Jews. Among a few kabbalists, it was posited that some human souls could end up being reincarnated into animal bodies. These ideas can be found in a small number of Kabbalistic works from the 1200s, and even existed among a few mystics at least into the late 1500s.
"Over time however, the philosophical teaching limiting reincarnation to human bodies emerged as the dominant view. Nonetheless, the idea that one can reborn as an animal was never completely eliminated from Jewish thought, and appears centuries later in the Eastern European folk tradition". [Simcha Paull-Raphael,Jewish Views of the Afterlife, p.319]
While many Jews today do not believe in reincarnation, the belief is common amongst Orthodox Jews, particularly amongst Hasidim; some Hasidic siddurim (prayerbooks) have a prayer asking for forgiveness for one's sins that one may have committed in this gilgul or a previous one.
Many Gnostic groups believed in reincarnation. For them, reincarnation was a negative concept: Gnostics believed that the material body was evil, and that they would be better off if they could eventually avoid having their 'good' souls reincarnated in 'evil' bodies.
The Gnostic Gospel of the Nazirenes - Chapter 69:
The texts contains several parallels to the Gospels, which are, though, traditionally interpreted differently in their context:
Also see Bible and Reincarnation.
Parallels to reincarnation are often seen by outsiders in the Christian concepts of rebirth and resurrection which are taught by all mainstream branches of Christianity (Orthodox, Catholic, Protestant) as well as most non-traditional branches (Mormonism, Jehovah's Witnesses, etc.). But these groups reject the concept of reincarnation, though some smaller groups (Christian gnostics, the Liberal Catholic Church, and the Christian Community) do include the concept of reincarnation in their doctrine.
In related groups it is frequently maintained, based on certain Bible texts and church fathers (especially Origen), that the early Christians did believe in reincarnation and that the reincarnation proofs had been destroyed by the church later on.
Bible verses used as proof texts for the reincarnation teachings of early Christians are, e.g. Mt 11:14 and 17:12f and John 9,1 ff. Read with a new-age worldview, these texts can indeed be interpreted as referring to reincarnationWhen taken out of context, but not when taken in context :Jesus identifies John the Baptist as the returning prophet Elijah in Matthews 11:14.
It is also maintained that the 3rd century church father Origen had been an adherent of reincarnation. Origen stood for the pre-existence of the soul -- the concept that the human soul existed already before birth. "The soul has neither beginning nor end... [They] come into this world strengthened by the victories or weakened by the defeats of their previous lives" (De Principiis). He knew the teachings of reincarnation and mentions them in his writings. In his exegesis of the above Bible verses, he discusses how they are interpreted by adherents of reincarnation. Origen, Comment on the Gospel of John, Book VI, Chapter 7.
Biblical texts that seem to imply reincarnation
The most "convincing" texts of this kind are the following:
1) Matthew 11,14 and
17,12-13, concerning the identity of John the Baptist;
1. The first text concerns the identity of John the Baptist, supposed to be the reincarnation of the prophet Elijah. In Matthew 11,14 Jesus says: "And if you are willing to accept it, he (John the Baptist) is the Elijah who was to come." In the same Gospel, while answering the apostles about the coming of Elijah, Jesus told them: "But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands." The commentary adds: "Then the disciples understood that he was talking to them about John the Baptist." (Matthew 17,12-13; see also Mark 9,12-13)
At first sight, it may seem that these verses imply the reincarnation of the prophet Elijah as John the Baptist. The prophecy of the return of Elijah was stated in the last verses of the Old Testament, in the book of the prophet Malachi (3,1; 4,5-6): "See, I will send you the prophet Elijah before that great and dreadful day of the Lord comes." Right before this prophecy was fulfilled, through the birth of John the Baptist, an angel announced to his father Zechariah: "And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous-- to make ready a people prepared for the Lord" (Luke 1,17). What could be the meaning of the words "in the spirit and power of Elijah"? According to other Biblical passages that refer to Elijah and John the Baptist, they do not teach reincarnation.
At the time when John the Baptist
began his public preaching, the priests in Jerusalem asked him about his
identity. They asked: "Are you Elijah?" (John 1,21) In such circumstances
a true "guru" wouldn't have hesitated to state his position in the succession of
spiritual masters (the guru parampara) of the tradition he is
representing. However, John the Baptist answered simply: "I am not." His
negation suggests another meaning to the words quoted from Matthew 11,14
and 17,12-13. John the Baptist was rather a kind of Elijah, a prophet who had to
repeat the mission of Elijah in a similar context. The same as Elijah did, John
the Baptist had to suffer persecution from the royal house of Israel and acted
in the context of the spiritual degeneration of the Jewish nation, with the
mission of bringing the people back to the right worship of God. John the
Baptist had the same spiritual mission as the prophet Elijah, but not the same
soul or self. For this reason the expression "in the spirit and power of Elijah"
should not be interpreted as reincarnation of a person, but as a necessary
repetition of a well-known episode in the history of Israel. Another Biblical
text that contradicts the reincarnation theory in this case is the story of
Elijah's departure from this world. Elijah didn't die in the proper sense of the
word, but "went up to heaven in a whirlwind" (2 Kings 2,11). According to
the classic theory of reincarnation, a person has to die physically first in
order that his self may be reincarnated in another body. In the case of Elijah
this didn't happen. So it must be considered an exception to both the natural
process of death, and to the rule of reincarnation. Finally, the experience of
the three apostles at the Mount of Transfiguration has to be remembered
(Matthew 17,1-8, Mark 9,2-8; Luke 9,28-36), when Elijah was
identified by the apostles without being confused with John the
2. The next disputed text is the introduction to the healing of the man born blind in John 9,2. Considering the apostles' question: "Rabbi, who sinned, this man or his parents, that he was born blind?", it is obvious that the first option (the man was born blind because of his sin) implies that he could sin only in a previous life. According to the classic theory of reincarnation, he might have been a cruel dictator who got the just reward for his bad deeds.
However, the apostles' question about the possibility of having sinned before birth should not necessarily be judged as indicating an existing belief in reincarnation at that time in Israel. It rather confirms that some religious factions believed that the fetus can sin in his mother womb. If Jesus had considered reincarnation to be true, surely He would have used this opportunity - as was His custom - to explain to them the law of karma and reincarnation, as an immediate application to that man's situation. Jesus never missed such occasions to instruct his disciples on spiritual matters, and reincarnation would have been a crucial doctrine for them to understand.
Nevertheless, by the answer Jesus
gave to them, He rejected both options suggested by the apostles. Both the idea
of sinning before birth and the punishment for the parents' sins were wrong.
Jesus said: "Neither this man nor his parents sinned, but this happened so that
the work of God might be displayed in his life" (John 9,3). "The work of
God" is described in the next verses, when Jesus healed the blind man as a proof
of His divinity (v. 39).
3. In the Gospel According to John Jesus said to Nicodemus: "I tell you the truth, no one can see the kingdom of God unless he is born again" (John 3,3). Out of its context, this verse seems to suggest that reincarnation is the only possibility for attaining spiritual perfection and admission into the "kingdom of God". Nicodemus' following question indicates that he understood by these words a kind of physical rebirth in this life, and not classic reincarnation: "How can a man be born when he is old? Surely he cannot enter a second time into his mother's womb to be born!" (v. 4). Jesus rejected the idea of physical rebirth and explained man's need for spiritual rebirth, during this life, in order to be admitted into God's kingdom in the afterlife.
Jesus further explained the
meaning of His words by referring to a well-known episode in Israel's history:
"Just as Moses lifted up the snake in the desert, so the Son of Man must be
lifted up" (John 3,14). That episode occurred while the Israelites were
travelling in the wilderness toward the Promised Land under the command of Moses
(see Numbers 21,4-9). They spoke against God and against Moses, and then
God punished them by sending poisonous snakes against them. Grasping the gravity
of the situation, they recognized their sin and asked for a saving solution.
God's solution was that Moses had to make a bronze copy of such a snake and put
it up on a pole. Those who had been bitten by a snake had to look at this bronze
snake, believing that this symbol represented their salvation, and were healed.
Coming back to the link Jesus made between that episode and His teaching, He
said: "Just as Moses lifted up the snake in the desert, so the Son of Man must
be lifted up, that everyone who believes in him may have eternal life"
(John 3,14-15). In other words, as Moses lifted up the bronze snake 1400
years earlier, in the same way was He to be lifted up on the cross, in order to
be the only solution, the only antidote to the deadly bite of sin. As the Jews
had to believe that the bronze snake was their salvation from death, the same
way had Nicodemus, his generation and the entire world to believe that Jesus'
sacrifice on the cross is the perfect solution provided by God for the sins of
the world. Therefore the kind of rebirth Jesus was teaching (as well as Paul -
see Titus 3,5) is not the Eastern concept of reincarnation but a
spiritual rebirth that any human can experience in this life.
4. A fourth text interpreted as
indicative for reincarnation is found in the Epistle of James 3,6, where
some translations (such as the American Standard Version) mention "the wheel of
nature" which seems to resemble the cycle of endless reincarnation stated by the
Eastern religions. However, in this context the reference is made to the control
of speech in order not to sin. The ASV translation states: "And the tongue is a
fire: the world of iniquity among our members is the tongue, which defileth the
whole body, and setteth on fire the wheel of nature, and is set on fire by
hell." The tongue out of control is compared with a fire that affects all
aspects of existence, thought and deed, in a vicious cycle. This means that
sinful speech is at the origin of many other sins, which are consequently
generated, and conduct man to hell. The NIV translation is clearer at this
point: "The tongue also is a fire, a world of evil among the parts of the body.
It corrupts the whole person, sets the whole course of his life on fire, and is
itself set on fire by hell."
classic example of suggesting karma and samsara in the Bible is often
claimed to be represented by the words of the Apostle Paul in Galatians:
"Do not be deceived: God cannot be mocked. A man reaps what he sows"
(Galatians 6,7). This "sowing and reaping" process would allegedly
represent someone's acts and their consequences as dictated by karma in further
lives. However, the very next verse here indicates that the point here is
judging the effects of our deeds from the perspective of eternal life, as stated
in the Bible, without a further earthly existence being involved: "The one who
sows to please his sinful nature, from that nature will reap destruction; the
one who sows to please the Spirit, from the Spirit will reap eternal life" (6,8;
see also the entire chapter). "Reaping destruction" means eternal separation
from God in hell, while "eternal life" represents eternal communion with God in
heaven. In their given context, these verses cannot suggest the reincarnation of
the soul after death. According to Christianity, the supreme judge of our deeds
is God, and not impersonal karma.
6. After Peter had cut off the ear of the high priest's servant in his attempt to prevent Jesus' arrest in Gethsemane, Jesus rebuked him by saying: "All who draw the sword will die by the sword" (Matthew 26,52). Could this be the justice of karma in action?
All four gospels give account of
Jesus' rebuke to Peter's initiative. Although heroic, it went against God's plan
("How then would the Scriptures be fulfilled that say it must happen in this
way?" verse 54). Peter was in this case sinning and, according to the
well-known Old Testament law of sin retribution, the sinner must be punished
consistently ("Whoever sheds the blood of man, by man shall his blood be shed;
for in the image of God has God made man" - Genesis 9,6; see also
Exodus 21,23-25; Leviticus 24,19-20; Deuteronomy 19,21).
However, throughout the Old Testament this law was referring solely to one's
present physical life, by no means to future lives. Otherwise Jesus' words would
lead to an absurd implication. If He meant that killing someone in this life
with a sword will require that the doer will be killed at his turn with a sword
in a future life, then His crucifixion (which followed soon after) must have
been a punishment for His sins done in previous lives and not a solution for
other people's sins as He claimed.
7. "If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed" (Revelation 13,10). This verse belongs to a prophecy that speaks about the end times, when Satan and his subjects will have temporary power on earth. Adherents of reincarnation must be aware that it is a quotation from the Old Testament: "And if they ask you, 'Where shall we go?' tell them, 'This is what the LORD says: "'Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity'" (Jeremiah 15,2). This sentence was written by Jeremiah just before the fall of Jerusalem and the Babylonian exile (586 BC) and expresses God’s punishment of the sinful Jewish nation at that time, which had rejected Him. It is not the impersonal law of karma here but the will of the personal creator God. He chooses how to punish those who have rejected Him. (See also Jeremiah 43,11, which uses the same words for announcing the punishment of Egypt for its sins.) The author of Revelation used this quotation for assuring those involved in the events to come that God will do justice again, as He did in the ancient times. Therefore they should act in "patient endurance and faithfulness" as Revelation 13,10 adds. *
As it can be observed, in all situations where "Biblical proofs" for reincarnation are mentioned, the context is always ignored. Other passages used as indications of reincarnation mean, in fact, the existence of Christ prior to His human birth (John 8,58), the continuity of the souls' existence after death (John 5,28-29; Luke 16,22-23; 2 Corinthians 5,1), or the spiritual rebirth of believers in their present life (Titus 3,5; 1 Peter 1,23), without giving any plausible indication for reincarnation.
New Religious Movements
At the Renaissance we find the doctrine in Giordano Bruno, and in the 17th century in the theosophist van Helmont. During the classical period of German literature metempsychosis attracted much attention: Goethe played with the idea, and it was taken up more seriously by Lessing, who borrowed it from Charles Bonnet, and by Herder. It has been mentioned with respect by Hume and by Schopenhauer. Modern theosophy, which draws its inspiration from India, has taken metempsychosis (or rather reincarnation as a cardinal tenet; it is, says a recent theosophical writer, "the master-key to modern problems," and among them to the problem of heredity. The idea of reincarnation is also part of the New Age culture.
Today, among newer movements, belief in reincarnation is widespread in New Age and Neopagan circles. It is an important tenet of Theosophy, and central to Spiritism, founded by Allan Kardec.
Similarly, Scientology holds that the people of earth have been brainwashed into believing that they cannot exist without a physical body, and that the resulting fear of death and compulsive need to reincarnate immediately after death are responsible of much of their misery. The Church of Scientology's Sea Org has been known to issue employment contracts with a duration of one billion years and a clause specifically stipulating that the contractual obligations continue after death.
Toward the Light is an example of a contemporary work originating in the western world, which very detailed accounts for reincarnation.
Reincarnation in contemporary thought
Evidence of reincarnation
The most detailed collections of personal reports in favor of reincarnation have been published by Dr. Ian Stevenson in works such as Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects, which documents thousands of detailed cases where claims of injuries received in past lives sometimes correlate with atyptical physical birthmarks or birth defects.
Perhaps the most significant anecdotal evidence in this regard is the phenomenon of young children spontaneously sharing what appear to be memories of past lives, a phenomenon which has been reported even in cultures that do not hold to a belief in reincarnation. Upon investigating these claims, Stevenson and others have identified individuals who had died a few years before the child was born who seem to meet the descriptions the children provided.
In the most compelling cases, autopsy photographs reveal that the deceased individuals have fatal injuries that correspond to the unusual marks or birth defects of the child; for example, marks on the chest and back of a child line up precisely with the bullet entry and exit wounds on the body of an individual who has been shot.
However, Stevenson cautions that such evidence is suggestive of reincarnation, but that more research must be conducted.
Objections to reincarnation
Objections to metempsychosis include: that personal identity depends on memory, and we do not remember our previous incarnations. An answer given by Hindu philosophers (like Swami Vivekananda) is that though we do not remember our infanthood, we cannot deny its reality.
The second is that the soul, whatever it may be, is influenced throughout all its qualities by the qualities of the body. Modern psychology discredits the idea that the soul is a metaphysical essence which can pass indifferently from one body to another. If the soul of a dog were to pass into a man's body it would be so changed as to be no longer the same soul; and so, in a less degree, of change from one human's body to another.
A great number of scientists and skeptics, such as Paul Edwards, have analyzed many of these anecdotal accounts. In every case they found that further research into the individuals involved provides sufficient background to weaken the conclusion that these cases are credible examples of reincarnation.
Others, such as philosopher Robert Almeder, having analyzed the criticisms of Edwards and others, say that the gist of these arguments can be summarized as "we all know it can't possibly be real, so therefore it isn't real."
Critics who claim that reincarnation is impossible often espouse the alternate theory that a large number of mental phenomena such as memory and ability are already accounted for by physiological processes; and may point to moral and practical inconsistencies in the various theories of reincarnation. To the materialistic mind, Occam's Razor would then seem to dictate that the critical view is to be preferred, as it demands no extraordinary new evidence beyond what is already known to science.
A more skeptical view is that without solid evidence showing that reincarnation exists (regardless of the current state of science), the theory of reincarnation cannot be considered to be a valid scientific theory regarding the real world.
Some skeptics explain the abundance of claims of evidence for reincarnation to originate from selective thinking and the psychological phenomena of false memories that often result from one's own belief system and basic fears, and thus cannot be accounted as empirical evidence.
Another argument often made is that claims of reincarnation by casual adherents are usually of having been some famous historical figure instead of being another animal or an insignificant person. This argument, however, is seldom substantiated with a quantitative count of famous and non-famous reincarnation claims.
Another theory of reincarnation
A belief in reincarnation does not discount the existence of heaven, hell, or a final judgment. There are a number of small children who have reported having memories of past lives prior to their present life, and some also report being able to recall a time between lives (see books about past-life hypnotic regression by Dr. Ian Stevenson, Carol Bowman, and Elisabeth Hallett). In some cases these children have also reported being in a place like heaven between lives, and sometimes that they were given some degree of choice as to whether and when to be reborn, and even in selecting their future parents.
Some of these children claim that being reborn is not necessarily a punishment for past bad "karma", but rather an opportunity for a soul to grow spiritually. Additional lifetimes could give individual souls a greater opportunity to accomplish more for God, if that is a person's goal, and to develop better character traits. Eastern views of reincarnation vary and several parallels with this idea are to be found in certain branches of Hinduism and Buddhism.
Quote: "So convincing is the evidence in favor of past life influences that one can only conclude that those who refuse to consider this to be an area worthy of serious study must be either uninformed or excessively narrow-minded." -- Stan Grof M.D., Holotropic Mind
In the Seth series of books Jane Roberts talks about reincarnation and life after death. Seth believed that time and space are basically illusions. Consistent with this view, Seth argues that only parts of each person incarnate (appear in physical reality). This last argument is part of Seth's view that man is a multi-dimensional entity simultaneously alive in many contexts.
Reincarnation and the New Age movement
There are many nowadays who " remember" their past lives and use that knowledge to help them with their current lives; in fact this kind of occurrence is fairly central to the new age faith. Some of the people who remember simply remember without any effort on their part. They simply " see" previous times and see themselves interacting with others. Most of the people who experience this kind of happening are certain of the veracity of their experience. As this type of experience is not in the canons of western science and knowledge it can create tension with the world around one and most people are circumspect as to whom they confide in. The beliefs of the New Age are not at odds with reincarnation. on the contrary they are in line with Buddhism and Hinduism and indeed Christianity before the Council of Nicae sometime in the 560s.
Mostly it could be explained as follows. There is a central belief that we are all splinters of the divine out to experience this third dimension in an attempt to report to the divine on completion of our journey.
The journey takes many many incarnations; counted in hundreds and thousands; depending on whether the individual is counted as one soul or merely the portion of one soul. Many think that one person is only one-eighth of a soul; hence parallel lives; soul mates; instant recognition,etc
The richness contained in the ability to remember is that it reinforces the knowledge of who one is at a deep level i.e what one original journey was about (not every soul is out for the same trip of discovery we are all specialists in one way or the other) and therefore and that is the crux of the matter to be more apt more astute in one daily dealings with all the people and events surrounding us and more likely to be of useful service to Humanity and the Divine Universe
Of course if one does not effortlessly remember their past times here on earth they can always have recourse to specialist therapists who do past life readings. Some of them use hypnosis; but many use psychic aptitude; some psychics can tune into others and read their past incarnations. This is always done for didactic and therapeutic motives and never for simply voyeuristic desire.
Objectively, reincarnation beliefs lack objective backing. The source(s) of material obtained either externally or internally from altered states of consciousness such as hypnotismm or mediumship, are not subject to physical means of examination or verification. For now, reincarnation must reside in one's own personal belief system.
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