The Complete Works of Swami Vivekananda/Volume 4/Writings: Prose/Reincarnation
| “ | Both you and I have passed through many births; you know them not, I know them all. | ” |
— Bhagavad-Gitâ
Of the many riddles that have perplexed the intellect of man in all climes
and times, the most intricate is himself. Of the myriad mysteries that have
called forth his energies to struggle for solution from the very dawn of
history, the most mysterious is his own nature. It is at once the most
insoluble enigma and the problem of all problems. As the starting-point and
the repository of all we know and feel and do, there never has been, nor
will be, a time when man's own nature will cease to demand his best and
foremost attention.
Though through hunger after that truth, which of all others has the most
intimate connection with his very existence, though through an all-absorbing
desire for an inward standard by which to measure the outward universe
though through the absolute and inherent necessity of finding a fixed point
in a universe of change, man has sometimes clutched at handfuls of dust for
gold, and even when urged on by a voice higher than reason or intellect, he
has many times failed rightly to interpret the real meaning of the divinity
within — still there never was a time since the search began, when some
race, or some individuals, did not hold aloft the lamp of truth.
Taking a one-sided, cursory and prejudiced view of the surroundings and the
unessential details, sometimes disgusted also with the vagueness of many
schools and sects, and often, alas, driven to the opposite extreme by the
violent superstitions of organised priestcraft — men have not been wanting,
especially among advanced intellects, in either ancient or modern times, who
not only gave up the search in despair, but declared it fruitless and
useless. Philosophers might fret and sneer, and priests ply their trade even
at the point of the sword, but truth comes to those alone who worship at her
shrine for her sake only, without fear and without shopkeeping.
Light comes to individuals through the conscious efforts of their intellect;
it comes, slowly though, to the whole race through unconscious percolations.
The philosophers show the volitional struggles of great minds; history
reveals the silent process of permeation through which truth is absorbed by
the masses.
Of all the theories that have been held by man about himself, that of a soul
entity, separate from the body and immortal, has been the most widespread;
and among those that held the belief in such a soul, the majority of the
thoughtful had always believed also in its pre-existence.
At present the greater portion of the human race, having organised religion,
believe in it; and many of the best thinkers in the most favoured lands,
though nurtured in religions avowedly hostile to every idea of the
preexistence of the soul, have endorsed it. Hinduism and Buddhism have it
for their foundation; the educated classes among the ancient Egyptians
believed in it; the ancient Persians arrived at it; the Greek philosophers
made it the corner-stone of their philosophy; the Pharisees among the
Hebrews accepted it; and the Sufis among the Mohammedans almost universally
acknowledged its truth.
There must be peculiar surroundings which generate and foster certain forms
of belief among nations. It required ages for the ancient races to arrive at
any idea about a part, even of the body, surviving after death; it took ages
more to come to any rational idea about this something which persists and
lives apart from the body. It was only when the idea was reached of an
entity whose connection with the body was only for a time, and only among
those nations who arrived at such a conclusion, that the unavoidable
question arose: Whither? Whence?
The ancient Hebrews never disturbed their equanimity by questioning
themselves about the soul. With them death ended all. Karl Heckel justly
says, "Though it is true that in the Old Testament, preceding the exile, the
Hebrews distinguish a life-principle, different from the body, which is
sometimes called 'Nephesh', or 'Ruakh', or 'Neshama', yet all these words
correspond rather to the idea of breath than to that of spirit or soul. Also
in the writings of the Palestinean Jews, after the exile, there is never
made mention of an individual immortal soul, but always only of a
life-breath emanating from God, which, after the body is dissolved, is
reabsorbed into the Divine 'Ruakh'."
The ancient Egyptians and the Chaldeans had peculiar beliefs of their own
about the soul; but their ideas about this living part after death must not
be confused with those of the ancient Hindu, the Persian, the Greek, or any
other Aryan race. There was, from the earliest times, a broad distinction
between the Âryas and the non-Sanskrit speaking Mlechchhas in the conception
of the soul. Externally it was typified by their disposal of the dead — the
Mlechchhas mostly trying their best to preserve the dead bodies either by
careful burial or by the more elaborate processes of mummifying, and the
Aryas generally burning their dead.
Herein lies the key to a great secret — the fact that no Mlechchha race,
whether Egyptian, Assyrian, or Babylonian, ever attained to the idea of the
soul as a separate entity which can live independent of the body, without the
help of the Aryas, especially of the Hindus.
Although Herodotus states that the Egyptians were the first to conceive the
idea of the immortality of the soul, and states as a doctrine of the
Egyptians "that the soul after the dissolution of the body enters again and
again into a creature that comes to life; then, that the soul wanders
through all the animals of the land and the sea and through all the birds,
and finally after three thousand years returns to a human body," yet, modern
researches into Egyptology have hitherto found no trace of metempsychosis in
the popular Egyptian religion. On the other hand, the most recent researches
of Maspero, A. Erman, and other eminent Egyptologists tend to confirm the
supposition that the doctrine of palingenesis was not at home with the
Egyptians.
With the ancient Egyptians the soul was only a double, having no
individuality of its own, and never able to break its connection with the
body. It persists only so long as the body lasts; and if by chance the
corpse is destroyed, the departed soul must suffer a second death and
annihilation. The soul after death was allowed to roam freely all over the
world, but always returning at night to where the corpse was, always
miserable, always hungry and thirsty, always extremely desirous to enjoy
life once more, and never being able to fulfil the desire. If any part of
its old body was injured, the soul was also invariably injured in its
corresponding part. And this idea explains the solicitude of the ancient
Egyptians to preserve their dead. At first the deserts were chosen as the
burial-place, because the dryness of the air did not allow the body to
perish soon, thus granting to the departed soul a long lease of existence.
In course of time one of the gods discovered the process of making mummies,
through which the devout hoped to preserve the dead bodies of their
ancestors for almost an infinite length of time, thus securing immortality
to the departed ghost, however miserable it might be.
The perpetual regret for the world, in which the soul can take no further
interest, never ceased to torture the deceased. "O. my brother," exclaims
the departed "withhold not thyself from drinking and eating, from
drunkenness, from love, from all enjoyment, from following thy desire by
night and by day; put not sorrow within thy heart, for, what are the years
of man upon earth? The West is a land of sleep and of heavy shadows, a place
wherein the inhabitants, when once installed, slumber on in their mummy
forms, never more waking to see their brethren; never more to recognise
their fathers and mothers, with hearts forgetful of their wives and children
The living water, which earth giveth to all who dwell upon it, is for me
stagnant and dead; that water floweth to all who are on earth, while for me
it is but liquid putrefaction, this water that is mine. Since I came into
this funeral valley I know not where nor what I am. Give me to drink of
running water . . . let me be placed by the edge of the water with my face
to the North, that the breeze may caress me and my heart be refreshed from
its sorrow."[2]
Among the Chaldeans also, although they did not speculate so much as the
Egyptians as to the condition of the soul after death, the soul is still a
double and is bound to its sepulchre. They also could not conceive of a
state without this physical body, and expected a resurrection of the corpse
again to life; and though the goddess Ishtar, after great perils and
adventures, procured the resurrection of her shepherd, husband, Dumuzi, the
son of Ea and Damkina, "The most pious votaries pleaded in rain from temple
to temple, for the resurrection of their dead friends."
Thus we find, that the ancient Egyptians or Chaldeans never could entirely
dissociate the idea of the soul from the corpse of the departed or the
sepulchre. The state of earthly existence was best after all; and the
departed are always longing to have a chance once more to renew it; and the
living are fervently hoping to help them in prolonging the existence of the
miserable double and striving the best they can to help them.
This is not the soil out of which any higher knowledge of the soul could
spring. In the first place it is grossly materialistic, and even then it is
one of terror and agony. Frightened by the almost innumerable powers of
evil, and with hopeless, agonised efforts to avoid them, the souls of the
living, like their ideas of the souls of the departed — wander all over the
world though they might — could never get beyond the sepulchre and the
crumbling corpse.
We must turn now for the source of the higher ideas of the soul to another
race, whose God was an all-merciful, all-pervading Being manifesting Himself
through various bright, benign, and helpful Devas, the first of all the
human race who addressed their God as Father "Oh, take me by the hands even
as a father takes his dear son"; with whom life was a hope and not a
despair; whose religion was not the intermittent groans escaping from the
lips of an agonised man during the intervals of a life of mad excitement;
but whose ideas come to us redolent with the aroma of the field and forest;
whose songs of praise — spontaneous, free, joyful, like the songs which
burst forth from the throats of the birds when they hail this beautiful
world illuminated by the first rays of the lord of the day — come down to us
even now through the vista of eighty centuries as fresh calls from heaven;
we turn to the ancient Aryas.
"Place me in that deathless, undecaying world where is the light of heaven,
and everlasting lustre shines"; "Make me immortal in that realm where dwells
the King Vivasvân's son, where is the secret shrine of heaven"; "Make me
immortal in that realm where they move even as they list"; "In the third
sphere of inmost heaven, where worlds are full of light, make me immortal in
that realm of bliss"— These are the prayers of the Aryas in their oldest
record, the Rig-Veda Samhitâ.
We find at once a whole world of difference between the Mlechchha and the
Aryan ideals. To the one, this body and this world are all that are real,
and all that are desirable. A little life-fluid which flies off from the
body at death, to feel torture and agony at the loss of the enjoyments of
the senses, can, they fondly hope, be brought back if the body is carefully
preserved; and thus a corpse became more an object of care than the living
man. The other found out that, that which left the body was the real man;
and when separated from the body, it enjoyed a state of bliss higher than it
ever enjoyed when in the body. And they hastened to annihilate the corrupted
corpse by burning it.
Here we find the germ out of which a true idea of the soul could come. Here
it was — where the real man was not the body, but the soul, where all ideas
of an inseparable connection between the real man and the body were utterly
absent — that a noble idea of the freedom of the soul could rise. And it was
when the Aryas penetrated even beyond the shining cloth of the body with
which the departed soul was enveloped, and found its real nature of a
formless, individual, unit principle, that the question inevitably arose:
Whence?
It was in India and among the Aryas that the doctrine of the pre-existence,
the immortality, and the individuality of the soul first arose. Recent
researches in Egypt have failed to show any trace of the doctrines of an
independent and individual soul existing before and after the earthly phase
of existence. Some of the mysteries were no doubt in possession of this
idea, but in those it has been traced to India.
"I am convinced", says Karl Heckel, "that the deeper we enter into the study
of the Egyptian religion, the clearer it is shown that the doctrine of
metempsychosis was entirely foreign to the popular Egyptian religion; and
that even that which single mysteries possessed of it was not inherent to
the Osiris teachings, but derived from Hindu sources."
Later on, we find the Alexandrian Jews imbued with the doctrine of an
individual soul, and the Pharisees of the time of Jesus, as already stated,
not only had faith in an individual soul, but believed in its wandering
through various bodies; and thus it is easy to find how Christ was
recognised as the incarnation of an older Prophet, and Jesus himself
directly asserted that John the Baptist was the Prophet Elias come back
again. "If ye will receive it, this is Elias, which was for to come." —
Matt. XI. 14.
The ideas of a soul and of its individuality among the Hebrews, evidently
came through the higher mystical teachings of the Egyptians, who in their
turn derived it from India. And that it should come through Alexandria is
significant, as the Buddhistic records clearly show Buddhistic missionary
activity in Alexandria and Asia Minor.
Pythagoras is said to have been the first Greek who taught the doctrine of
palingenesis among the Hellenes. As an Aryan race, already burning their
dead and believing in the doctrine of an individual soul, it was easy for
the Greeks to accept the doctrine of reincarnation through the Pythagorean
teachings. According to Apuleius, Pythagoras had come to India, where he had
been instructed by the Brâhmins.
So far we have learnt that wherever the soul was held to be an individual,
the real man, and not a vivifying part of the body only, the doctrine of its
pre-existence had inevitably come, and that externally those nations that
believed in the independent individuality of the soul had almost always
signified it by burning the bodies of the departed. Though one of the
ancient Aryan races, the Persian, developed at an early period and without
any; Semitic influence a peculiar method of disposing of the bodies of the
dead, the very name by which they call their "Towers of silence", comes from
the root Dah, to burn.
In short, the races who did not pay much attention to the analysis of their
own nature, never went beyond the material body as their all in all, and
even when driven by higher light to penetrate beyond, they only came to the
conclusion that somehow or other, at some distant period of time, this body
will become incorruptible.
On the other hand, that race which spent the best part of its energies in
the inquiry into the nature of man as a thinking being — the Indo-Aryan —
soon found out that beyond this body, beyond even the shining body which
their forefathers longed after, is the real man, the principle, the
individual who clothes himself with this body, and then throws it off when
worn out. Was such a principle created? If creation means something coming
out of nothing, their answer is a decisive "No". This soul is without birth
and without death; it is not a compound or combination but an independent
individual, and as such it cannot be created or destroyed. It is only
travelling through various states.
Naturally, the question arises: Where was it all this time? The Hindu
philosophers say, "It was passing through different bodies in the physical
sense, or, really and metaphysically speaking, passing through different
mental planes."
Are there any proofs apart from the teachings of the Vedas upon which the
doctrine of reincarnation has been founded by the Hindu philosophers? There
are, and we hope to show later on that there are grounds as valid for it as
for any other universally accepted doctrine. But first we will see what some
of the greatest of modern European thinkers have thought about
reincarnation.
I. H. Fichte, speaking about the immortality of the soul, says:
"It is true there is one analogy in nature which might be brought forth in
refutation of the continuance. It is the well-known argument that everything
that has a beginning in time must also perish at some period of time; hence,
that the claimed past existence of the soul necessarily implies its
pre-existence. This is a fair conclusion, but instead of being an objection
to, it is rather an additional argument for its continuance. Indeed, one
needs only to understand the full meaning of the metaphysico-physiological
axiom that in reality nothing can be created or annihilated, to recognise
that the soul must have existed prior to its becoming visible in a physical
body."
Schopenhauer, in his book, Die Welt als Wille und Vorstellung, speaking about palingenesis, says:
"What sleep is for the individual, death is for the 'will'. It would not
endure to continue the same actions and sufferings throughout an eternity
without true gain, if memory and individuality remained to it. It flings
them off, and this is Lethe, and through this sleep of death it reappears
fitted out with another intellect as a new being; a new day tempts to new
shores. These constant new births, then, constitute the succession of the
life-dreams of a will which in itself is indestructible, until instructed
and improved by so much and such various successive knowledge in a
constantly new form, it abolishes and abrogates itself.... It must not be
neglected that even empirical grounds support a palingenesis of this kind.
As a matter of fact, there does exist a connection between the birth of the
newly appearing beings and the death of those that are worn out. It shows
itself in the great fruitfulness of the human race which appears as a
consequence of devastating diseases. When in the fourteenth century the
Black Death had for the most part depopulated the Old World, a quite
abnormal fruitfulness appeared among the human race, and twin-births were
very frequent. The circumstance was also remarkable that none of the
children born at this time obtained their full number of teeth; thus nature,
exerting itself to the utmost, was niggardly in details. This is related by
F. Schnurrer in his Chronik der Seuchen, 1825. Casper, also, in his
Ueber die Wahrscheinliche Lebensdauer des Menschen, 1835, confirms the principle
that the number of births in a given population has the most decided
influence upon the length of life and mortality in it, as this always keeps
pace with mortality; so that always and everywhere the deaths and the births
increase and decrease in like proportion, which he places beyond doubt by an
accumulation of evidence collected from many lands and their various
provinces. And yet it is impossible that there can be physical, causal
connection between my early death and the fruitfulness of a marriage with
which I have nothing to do, or conversely. Thus here the metaphysical
appears undeniable, and in a stupendous manner, as the immediate ground of
explanation of the physical. Every new-born being comes fresh and blithe
into the new existence, and enjoys it as a free gift; but there is and can
be nothing freely given. Its fresh existence is paid for by the old age and
death of a worn-out existence which has perished, but which contained the
indestructible seed out of which the new existence has arisen; they are one
being."
The great English philosopher Hume, nihilistic though he was, says in the
sceptical essay on immortality, "The metempsychosis is therefore the only
system of this kind that philosophy can listen to." The philosopher Lessing,
with a deep poetical insight, asks, "Is this hypothesis so laughable merely
because it is the oldest, because the human understanding, before the
sophistries of the schools had dissipated and debilitated it, lighted upon
it at once? . . . Why should not I come back as often as I am capable of
acquiring fresh knowledge, fresh experience? Do I bring away so much from
once that there is nothing to repay the trouble of coming back?"
The arguments for and against the doctrine of a preexisting soul
reincarnating through many lives have been many, and some of the greatest
thinkers of all ages have taken up the gauntlet to defend it; and so far as
we can see, if there is an individual soul, that it existed before seems
inevitable. If the soul is not an individual but a combination of "Skandhas"
(notions), as the Mâdhyamikas among the Buddhists insist, still they find
pre-existence absolutely necessary to explain their position.
The argument showing the impossibility of an infinite existence beginning in
time is unanswerable, though attempts have been made to ward it off by
appealing to the omnipotence of God to do anything, however contrary to
reason it may be. We are sorry to find this most fallacious argument
proceeding from some of the most thoughtful persons.
In the first place, God being the universal and common cause of all
phenomena, the question was to find the natural causes of certain phenomena
in the human soul, and the Deus ex machina theory is, therefore, quite
irrelevant. It amounts to nothing less than confession of ignorance. We can
give that answer to every question asked in every branch of human knowledge
and stop all inquiry and, therefore, knowledge altogether.
Secondly, this constant appeal to the omnipotence of God is only a
word-puzzle. The cause, as cause, is and can only be known to us as
sufficient for the effect, and nothing more. As such we have no more idea of
an infinite effect than of an omnipotent cause. Moreover, all our ideas of
God are only limited; even the idea of cause limits our idea of God.
Thirdly, even taking the position for granted, we are not bound to allow any
such absurd theories as "Something coming out of nothing", or "Infinity
beginning in time", so long as we can give a better explanation.
A so-called great argument is made against the idea of pre-existence by
asserting that the majority of mankind are not conscious of it. To prove the
validity of this argument, the party who offers it must prove that the whole
of the soul of man is bound up in the faculty of memory. If memory be the
test of existence, then all that part of our lives which is not now in it
must be non-existent, and every, person who in a state of coma or otherwise
loses his memory must be non-existent also.
The premises from which the inference is drawn of a previous existence, and
that too on the plane of conscious' action, as adduced by the Hindu
philosophers, are chiefly these:
First, how else to explain this world of inequalities? Here is one child
born in the province of a just and merciful God, with every circumstance
conducing to his becoming a good and useful member of the human race, and
perhaps at the same instant and in the same city another child is born under
circumstances every one of which is against his becoming good. We see
children born to suffer, perhaps all their lives, and that owing to no fault
of theirs. Why should it be so? What is the cause? Of whose ignorance is it
the result? If not the child's, why should it suffer for its parents'
actions?
It is much better to confess ignorance than to try to evade the question by
the allurements of future enjoyments in proportion to the evil here, or by
posing "mysteries". Not only undeserved suffering forced upon us by any
agent is immoral — not to say unjust — but even the future-makingup theory
has no legs to stand upon.
How many of the miserably born struggle towards a higher life, and how many
more succumb to the circumstances they are placed under? Should those who
grow worse and more wicked by being forced to be born under evil
circumstances be rewarded in the future for the wickedness of their lives?
In that case the more wicked the man is here, the better will be his deserts
hereafter.
There is no other way to vindicate the glory and the liberty of the human
soul and reconcile the inequalities and the horrors of this world than by
placing the whole burden upon the legitimate cause — our own independent
actions or Karma. Not only so, but every theory of the creation of the soul
from nothing inevitably leads to fatalism and preordination, and instead of
a Merciful Father, places before us a hideous, cruel, and an ever-angry God
to worship. And so far as the power of religion for good or evil is
concerned, this theory of a created soul, leading to its corollaries of
fatalism and predestination, is responsible for the horrible idea prevailing
among some Christians and Mohammedans that the heathens are the lawful
victims of their swords, and all the horrors that have followed and are
following it still.
But an argument which the philosophers of the Nyâya school have always
advanced in favour of reincarnations and which to us seems conclusive, is
this: Our experiences cannot be annihilated. Our actions (Karma) though
apparently disappearing, remain still unperceived (Adrishta), and reappear
again in their effect as tendencies (Pravrittis). Even little babies come
with certain tendencies — fear of death, for example.
Now if a tendency is the result of repeated actions, the tendencies with
which we are born must be explained on that ground too. Evidently we could
not have got them in this life; therefore we must have to seek for their
genesis in the past. Now it is also evident that some of our tendencies are
the effects of the self-conscious efforts peculiar to man; and if it is true
that we are born with such tendencies, it rigorously follows that their
causes were conscious efforts in the past — that is, we must have been on
the same mental plane which we call the human plane, before this present
life.
So far as explaining the tendencies of the present life by past conscious
efforts goes, the reincarnationists of India and the latest school of
evolutionists are at once; the only difference is that the Hindus, as
spiritualists, explain it by the conscious efforts of individual souls, and
the materialistic school of evolutionists, by a hereditary physical
transmission. The schools which hold to the theory of creation out of
nothing are entirely out of court.
The issue has to be fought out between the reincarnationists who hold that
all experiences are stored up as; tendencies in the subject of those
experiences, the individual soul, and are transmitted by reincarnation of
that unbroken individuality — and the materialists who hold that the brain
is the subject of all actions and the theory of the transmission through
cells.
It is thus that the doctrine of reincarnation assumes an infinite importance
to our mind, for the fight between reincarnation and mere cellular
transmission is, in reality, the fight between spiritualism and materialism.
If cellular transmission is the all-sufficient explanation, materialism is
inevitable, and there is no necessity for the theory of a soul. If it is not
a sufficient explanation, the theory of an individual soul bringing into
this life the experiences of the past is as absolutely true. There is no
escape from the alternative, reincarnation or materialism. Which shall we
accept?
- Notes