Reincarnation Part 18

In his _Oeuvres Posthumes_ (vol. I, p. 286) appears this remarkable pa.s.sage:

"Death ought to be looked upon only as one stage in our journey. We reach this stage with tired, worn-out horses, and we start again with horses that are fresh and able to take us farther on our road; all the same, we must pay what we owe for the portion of the journey that has been traversed, and until the account is settled, we are not allowed to continue our way."

Goethe writes as follows to his friend Madame von Stein:

"Tell me what destiny has in store for us? Wherefore has it bound us so closely to each other? Ah! in bygone times, thou must have been my sister or my wife ... and there remains, from the whole of those past ages, only one memory, hovering like a doubt above my heart, a memory of that truth of old that is ever present in me."

Ballanche, an orthodox Christian mystic, says:

"Each one of us is a reincarnating being, ignorant both of his present and of his former transformations." (_Pal. Sociale_, book III., p.

154.)

"Man is brought to perfection only by becoming a more perfect order of things, and even then he does nothing more than bring back, as Plato said, a confused memory of the state that preceded his fall." (_Essai sur les Inst.i.t. Sociales_, vol. ii., p. 170.)

"This life we spend on earth, shut in between an apparent birth and an equally apparent death, is, in reality, only a portion of our existence, one manifestation of man in time." (_Orphee_, vol. iv., p.

424.)

"Our former lives belong to astronomical cycles lost in the mighty bosom of previous ages; not yet has it been given to us to know them."

(_Orphee_, vol. iv., p. 432.)

Balzac's _Seraphita_ abounds with references to the idea of successive lives:

"All human beings spend their first life in the sphere of instincts, in which they endeavour to discover how useless are the treasures of earth."

".... How often we live in this first world...."

"Then we have other existences to wear out before we reach the path on which the light shines. Death is one stage on this journey."

Constant Savy[227] describes as follows the conditions of immortality and a succession of lives by means of reincarnation:

"In proportion as its soul is developed by successive lives, the body to which it is to be united will necessarily be superior to those it has worn out; otherwise there would be no harmony between these two elements of human existence; the means given to the soul would bear no relation to the development of its power. This body, gifted with more perfect and numerous senses, could not have an equal value for all....

"Besides, these natural inequalities are also advantageous for individual progress in another way; the errors resulting therefrom cause truths to be discovered; vices laid bare almost form a reason for the practice of virtue by all men, or at all events they protect one from vice by reason of the horror they inspire; the ignorance of some arouses the love of science in others; the very idleness which dishonours some men inspires others with a love for work.

"So that these inequalities, inevitable because they are necessary, are present in the successive lives we pa.s.s through. There is nothing in them contrary to universal harmony; rather, they are a means for effecting this harmony, and are the inevitable result of the difference in value that bodies possess. Besides, no man remains stationary; all advance at a more or less rapid rate of progress....

"When faith is born, it is an illumination. Since man's immortality is one progressive advance, and, to effect this, he prepares the life he enters by the life he is leaving; since, in short, there are necessarily two worlds, one material, the other intellectual, these two worlds, which make up the life to come, must be in harmonious relationship with our own.

"Man's work will, therefore, be a continuation of his past work....

"I would never believe that our intelligence, which begins to develop in this life, comes to a halt after such an imperfect growth, and is not exercised or perfected after death....

"... Nature always advances, always labours, because G.o.d is life and he is eternal, and life is the progressive movement in the direction of the supreme good, which is G.o.d himself. Could man alone in the whole of nature, man so imperfect and full of faults, stop in his onward course, either to be annihilated, or suddenly, without partic.i.p.ating in it, though he was created free, find that he was as perfect as he could possibly be? This is more than I can understand.

"No, when the time comes, man will not find that his life has been useless, a thing for mere contemplation; he will not find that he is improved without personal partic.i.p.ation therein, without effort and toil on his part; above all, he will not be reduced to a state of nothingness. He will again have a life of toil; he will partic.i.p.ate, to the extent G.o.d has permitted him, in the endless creations produced by divine omnipotence; he will again love, he will never cease to love; he will continue his eternal progress, because the distance between himself and G.o.d is infinite."

Pierre Leroux says:

"If G.o.d, after creating the world and all creation, were then to abandon them, instead of guiding them from life to life, from one state of progress to another, to a goal of real happiness, he would be an unjust G.o.d. It is unnecessary for St. Paul to say; 'Shall the thing formed say to him that formed it. Why hast thou made me thus?'

(_Romans_, chap, 9, v. 20.) There is an inner voice, doubtless coming to us from G.o.d himself, which tells us that G.o.d cannot bring about evil, or create in order to cause suffering. Now this is what would certainly happen were G.o.d to abandon his creatures after an imperfect, a truly unhappy life.

"On the other hand, if we regard the world as a series of successive lives for each creature, we see very well how it comes about that G.o.d, to whom there is neither time nor s.p.a.ce, and who perceives the final goal of all things, permits evil and suffering as being necessary phases through which creatures must pa.s.s, in order to reach a state of happiness which the creature does not see, and, consequently, cannot enjoy in so far as it is a creature, but which G.o.d sees, and which, therefore, the creature virtually enjoys in him, for the time will come when it will partake of that happiness."[228]

In Fourier we find the following lines[229]:

"Where is there an old man who would not like to feel certain that he would be born again and bring back into another life the experience he has gained in the present one? To affirm that this desire cannot be realised is to confess that G.o.d is capable of deceiving us. We must, therefore, recognise that we have already lived before being what we now are, and that many another life awaits us, some in this world, and the rest in a higher sphere, with a finer body and more delicate senses...."

Alphonse Esquiros expresses himself as follows[230]:

"The question may well be asked whether the talents, the good and the evil tendencies man brings with him at birth may not be the fruit of acquired intelligence, of qualities and vices gained in one or many former existences. Is there a previous life the elements of which have prepared the conditions of the life now being lived by each of us?

People in ancient times thought so. Inborn dispositions, so different in children, caused them to believe in impressions left by previous existences in the imperishable germ of man. From the time when intelligence begins to show itself in children we faintly discern a general att.i.tude towards things, which is very like a memory thereof.

It would appear that, according to this system, no one is unconnected with the elements he introduces into life at each birth.

"All the same, rebirth in humanity const.i.tutes no more than an initial circle of tests. When, after one or several incarnations, man has attained to the degree of perfection necessary to cause a change, he pa.s.ses to another life, and, in another sphere, begins an existence of which we know nothing, though it is possible for us to regard it as linked to the present life by the closest of bonds....

"The limit to the progress man must have attained to, before entering upon another circle of tests in another sphere, is at present unknown to us; science and philosophy will doubtless succeed in determining this limit later on.

"They alone are reborn to earthly flesh who have in no way raised the immortal principle of their nature to a degree of perfection that will enable them to be reborn in glory....

"I affirm the perpetual union of the soul to organic bodies; these bodies succeed each other, being born from one another, and fitting themselves for the const.i.tutive forms of the worlds traversed by the immortal ego in its successive existences. The principle of life, extended to divers evolutions of rebirth, is ever for the Creator nothing more than a continuation of one and the same state. G.o.d does not regard the duration of a being as limited to the interval between birth and death; he includes all possible segments of existence, the succession of which, after many interruptions and renewals, forms the real unity of life. Must souls, when they leave our globe, put on, from sphere to sphere, an existence hidden from us, whose organic elements would continually be fitting themselves for the characters and natures of the different worlds? Reason can come to no decision on this point. Only let us not forget that the soul always carries off a material germ from one existence to the next, making itself anew, so to speak, several times, in that endless ascent of lives through the worlds, wherein it attains, heaven after heaven, a degree of perfection increasingly linked with the eternal elements of our growing personality.

"It may be seen, from what is here stated, how vain is the hypothesis of perfect bliss following on the death of the righteous.

"It is useless for the Christian to soar beyond time, beyond some limit that separates him from infinite good; he cannot do this by a single effort. G.o.d proportions his intervention and aid to the totality of the states man must pa.s.s through in the course of an indefinitely long series of existences...."

M. d'Orient, an orthodox Catholic, writes as follows[231]:

"In this doctrine, so evidently based on reason, everything is linked and held together: the foreknowledge of G.o.d and the agreement thereof with man's free-will. This problem, hitherto impossible to solve, no longer offers any difficulty, if by it is meant that G.o.d, knowing before birth, by reason of his previous deeds, what there is in the heart of man, brings man to life and removes him from it in circ.u.mstances that best fit in with the accomplishment of his purposes....

"We see in this way how it is that G.o.d is the controller of all the main events that take place in the world, for the knowledge he has of souls in former lives, and his power to dispose of each and all in the way he pleases, enable him to foresee events in his infinite knowledge and arrange the whole sequence of things in conformity with his plans, somewhat as an ingenious, skilful workman, by the aid of various colours, conceives of and arranges the life-like reproduction of a mosaic, a picture, or a piece of inlaid work. We understand all his forecasts of the future, how it was that Daniel foretold so exactly the greatness of Alexander and his conquests; how Isaiah called Cyrus by name many centuries before these mighty conquerors appeared to spread confusion and terror over the world; how G.o.d, in order to show forth his might before the nations and spread abroad the glory of his name, is said to have hardened Pharaoh's heart and roused his obstinate will; for all that was needed in order to bring to pa.s.s these various results was for G.o.d to call back into existence certain souls he knew to be naturally suited to his purpose. This is distinctly pointed out in the pa.s.sage from the apostle St. Jude, which, if we accept the meaning that first offers itself to the mind, would seem positively to imply that certain souls had undergone a sentence of eternal reprobation: 'For there are certain men crept in unawares, who were before of old ordained to this condemnation, turning the grace of our G.o.d into lasciviousness....'

"And so there falls away and disappears the greatest difficulty in the doctrine of grace, which consisted in explaining how it came about that G.o.d made some men pitiful and others hard-hearted, without there being in him either justice or acceptance of persons; showing pity, says St. Augustine, only by grace that was unmerited, and hardening hearts only by judgment that was always just; since evidently according to this theory it is not (as Origen has already said) apart from previous merit that some are formed for vessels of honour, and others for vessels of shame and wrath. That harsh sentence p.r.o.nounced upon Judas by the Bishop of Hippon, which so grievously scandalised most of the Catholic theologians, although only the confirmation of the quotation from St. Jude, viz., that the wretched man had been predestined to shed the Saviour's blood, will seem to be a very just one in the sense that G.o.d causes that already lost soul to be born again, that demon, as Jesus Christ called him, for the very purpose of perpetrating the hateful crime.

"Consequently the most sublime mysteries of religion, the most wonderful facts regarding the destiny of the soul, find their natural explanation in a clear understanding of this doctrine of metempsychosis, however strange and extraordinary it may at first appear. What more striking proof can be asked for, what stronger and more convincing reason than such agreement, concerning matter wherein all positive proof will always, humanly speaking, be impossible? A doctrine which meets all the facts of the case so accurately, which explains, without difficulty, all the phenomena of our existence in this world, can, of necessity, be nothing else than true."

Jean Reynaud expresses himself in these terms in _Terre el Ciel_:

"How glorious the light that would be cast on the present order of things on earth by a knowledge of our former existences! And yet, not only is our memory helpless regarding the times that preceded birth, it is not even conscious of the whole of the intervening period, often playing us false in the course of a lifetime. It retains absolutely nothing of the period immediately preceding birth, and scarcely any trace of our education as children; we might even be altogether ignorant of the fact that we were children once, were there not around us witnesses of that time. On every hand we are wrapped in a veil of ignorance, as with a pall of darkness, we no more distinguish the light beyond the cradle than that beyond the tomb. So far as memory is concerned, it would seem that we might be compared with a rocket such as we sometimes see flashing through the sky in the night-time, leaving behind it a line of light, this light never shows anything more than a limited portion of the way. Of like nature is memory, a trail of light left behind on our journey; we die, and everything is dark around us; we are born again, and the light begins to appear, like a star through the mist; we live, and it develops and grows, suddenly disappears again and reappears once more; from one eclipse to another we continue our way, and this way, interrupted by periods of darkness, is a continuous one, whose elements, only apparently separated, are linked to each other by the closest of bonds; we always bear within ourselves the principle of what we shall be later on, we are always rising higher. Question us on our past, and, like the rocket, we reply that we are going forward, but that our path is illumined only in our immediate neighbourhood, and that the rest of the road is lost in the blackness of night; we no more know from where we came than we know our destination, but we do know that we came from below and are rising higher, and that is all that is necessary to interest us in ourselves and make us conscious of what we are. And who knows but what our soul, in the unknown secret of its essence, has power some day to throw light on its successive journeyings, like those streaks of flame to which we are comparing it? There are strong reasons for thinking that such is the case, since the entire restoration of memory appears, with good reason, to be one of the main conditions of our future happiness....

"In like manner the soul, pa.s.sing from one abode to another, and leaving its first body for a new one, ever changing its appearance and its dwelling, guided by the Creator's beams, from transmigration to transmigration, from metamorphosis to metamorphosis, pursues the palingenesic course of its eternal destiny....

"... Let us, then, add the teachings of metempsychosis to those of the Gospel, and place Pythagoras by the side of Jesus...."

Andre Pezzani concludes in the following words his remarkable book on _The Plurality of the Soul's Lives_:

"Apart from the belief in previous lives, nothing can be explained, neither the coming of a new soul into this evil world, the often incurable bodily infirmities, the disproportionate division of wealth, nor the inequality in intelligence and morality. The justice of G.o.d lies behind the monstrous phantom of chance. We understand neither what man is, whence he comes, nor whither he goes; original sin does not account for the particular fate of individuals, as it is the same for all. Roughly speaking, it clears up no difficulties, but rather adds to them the most revolting injustice. Once accept the theory of pre-existence, and a glorious light is thrown on the dogma of sin, for it becomes the result of personal faults from which the guilty soul must be purified.

"Pre-existence, once admitted as regards the past, logically implies a succession of future existences for all souls that have not yet attained to the goal and that have imperfections and defilements from which to be cleansed. In order to enter _the circle of happiness_ and leave _the circle of wanderings_, one must be pure.