Reincarnation and the Law of KarmaTheosophy / New ThoughtMystical / EsotericEnglishShareReincarnation and the Law of Karma 22Project Gutenberg #26364 - EnglishMoreVersion - 1 availableProject Gutenberg #26364LanguageEnglishEspañol‹Reincarnation and the Law of Karma 1Reincarnation and the Law of Karma 2Reincarnation and the Law of Karma 3Reincarnation and the Law of Karma 4Reincarnation and the Law of Karma 5Reincarnation and the Law of Karma 6Reincarnation and the Law of Karma 7Reincarnation and the Law of Karma 8Reincarnation and the Law of Karma 9Reincarnation and the Law of Karma 10Reincarnation and the Law of Karma 11Reincarnation and the Law of Karma 12Reincarnation and the Law of Karma 15Reincarnation and the Law of Karma 17Reincarnation and the Law of Karma 19Reincarnation and the Law of Karma 20Reincarnation and the Law of Karma 22Reincarnation and the Law of Karma 24Reincarnation and the Law of Karma 25Reincarnation and the Law of Karma 27Reincarnation and the Law of Karma 28Reincarnation and the Law of Karma 30Reincarnation and the Law of Karma 32Reincarnation and the Law of Karma 34Reincarnation and the Law of Karma 36Reincarnation and the Law of Karma 38Reincarnation and the Law of Karma 39Reincarnation and the Law of Karma 41Reincarnation and the Law of Karma 44Reincarnation and the Law of Karma 16Reincarnation and the Law of Karma 52Reincarnation and the Law of Karma 53Reincarnation and the Law of Karma 54Reincarnation and the Law of Karma 55Reincarnation and the Law of Karma 56Reincarnation and the Law of Karma 57Reincarnation and the Law of Karma 58Reincarnation and the Law of Karma 60Reincarnation and the Law of Karma 61›The Jews, Essenes And Early Christians.Reincarnation and the Law of Karma 22ListenPlay this chapter in spoken English.Save chapterListen to chapter1The early Jewish people had an Inner Teaching which embraced certain ideas concerning Reincarnation, although the masses of the people knew nothing of the doctrine which was reserved for the inner circles of the few. There is much dispute concerning the early beliefs of the Jewish people regarding the immortality of the soul. The best authorities seem to agree that the early beliefs were very crude and indefinite, consisting principally of a general belief that after death the souls are gathered up together in a dark place, called Sheol, where they dwell in an unconscious sleep. It will be noted that the earlier books in the Old Testament have very little to say on this subject. Gradually, however, there may be noticed a dawning belief in certain states of the departed souls, and in this the Jews were undoubtedly influenced by the conceptions of the people of other lands with whom they came in contact. The sojourn in Egypt must have exerted an important influence on them, particularly the educated thinkers of the race, of which, however, there were but few, owing to the condition in which they were kept as bondsmen of the Egyptians. 2Moses, however, owing to his education and training among the Egyptian priests, must have been fully initiated in the Mysteries of that land, and the Jewish legends would indicate that he formed an Inner Circle of the priesthood of his people, after they escaped from Egypt, and doubtless instructed them fully in the occult doctrines, which, however, were too advanced and complicated for preaching to the mass of ignorant people of which the Jewish race of that time was composed. The lamp of learning among the Jews of that time was kept alight but by very few priests among them. There has always been much talk, and legend, concerning this Inner Teaching among the Jews. The Jewish Rabbis have had so much to say regarding it, and some of the Early Fathers of the Christian Church were of the opinion that such Secret Doctrine existed. 3Scholars have noted that in important passages in the Jewish Bible, three distinct terms are used in referring to the immaterial part, or "soul," of man. These terms are "Nichema," "Rouach," and "Nephesh," respectively, and have been translated as "soul," "spirit" or "breath," in several senses of these terms. Many good authorities have held that these three terms did not apply to one conception, but that on the contrary they referred to three distinct elements of the soul, akin to the conceptions of the Egyptians and other early peoples, who held to the trinity of the soul, as we have shown a little further back. Some Hebrew scholars hold that "Nichema" is the Ego, or Intelligent Spirit; "Rouach," the lower vehicle of the Ego; and "Nephesh," the Vital Force, Vitality, or Life. 4Students of the Kaballah, or Secret Writings of the Jews, find therein many references to the complex nature of the soul, and its future states, as well as undoubted teachings regarding Reincarnation, or Future Existence in the Body. The Kaballah was the book of the Jewish Mysteries, and was largely symbolical, so that to those unacquainted with the symbols employed, it read as if lacking sense or meaning. But those having the key, were able to read therefrom many bits of hidden doctrine. The Kaballah is said to be veiled in seven coverings--that is, its symbology is sevenfold, so that none but those having the inner keys may know the full truth contained therein, although even the first key will unlock many doors. The Zohar, another Secret Book of the Jews, although of much later origin than the Kaballah, also contains much of the Inner Teachings concerning the destiny of the soul. This book plainly recognizes and states the three-fold nature of the soul, above mentioned, and treats the Nichema, Rouach and Nephesh as distinct elements thereof. It also teaches that when the soul leaves the body it goes through a long and tedious purifying process, whereby the effect of its vices is worn off by means of a series of transmigrations and reincarnations, wherein it develops several perfections, etc. 5This idea of attaining perfection through repeated rebirths, instead of the rebirths being in the nature of punishment as taught by Plato, is also taught in the Kaballah, showing the agreement of the Jewish mind on this detail of the doctrine. The essence of the Kaballic teaching on this subject is that the souls undergo repeated rebirth, after long intervals of rest and purification, in entire forgetfulness of their previous existences, and for the purpose of advancement, unfoldment, purification, development, and attainment. The Zohar follows up this teaching strictly, although with amplifications. The following quotation from the Zohar is interesting, inasmuch as it shows the teaching on the subject in a few words. It reads as follows: "All souls are subject to the trials of transmigration; and men do not know which are the ways of the Most High in their regard. They do not know how many transformations and mysterious trials they must undergo; how many souls and spirits come to this world without returning to the palace of the divine king. The souls must re-enter the absolute substance whence they have emerged. But to accomplish this end they must develop all the perfections; the germ of which is planted in them; 6and if they have not fulfilled this condition during one life, they must commence another, a third, and so on, until they have acquired the condition which fits them for reunion with God." 7The mystic sect which sprung up among the Jewish people during the century preceding the birth of Christ, and which was in the height of its influence at the time of the Birth--the sect, cult, or order of The Essenes--was an important influence in the direction of spreading the truths of Reincarnation among the Jewish people. This order combined the earlier Egyptian Mysteries with the Mystic Doctrine of Pythagoras and the philosophy of Plato. It was closely connected with the Jewish Therapeutæ of Egypt, and was the leading mystic order of the time. Josephus, the eminent Jewish historian, writing of the Essenes, says: "The opinion obtains among them that bodies indeed are corrupted, and the matter of them not permanent, but that souls continue exempt from death forever; and that emanating from the most subtle ether they are unfolded in bodies as prisons to which they are drawn by some natural spell. But when loosed from the bonds of flesh, as if released from a long captivity, they rejoice and are borne upward." In the New International Encyclopedia (vol. vii, page 217) will be found an instructive article on "Essenes," in which it is stated that among the Essenes there was a certain "view entertained regarding the origin, present state, and future destiny of the soul, which was held to be pre-existent, being entrapped in the body as a prison," etc. 8And in the same article the following statement occurs: "It is an interesting question as to how much Christianity owes to Essenism. It would seem that there was room for definite contact between John the Baptist and this Brotherhood. His time of preparation was spent in the wilderness near the Dead Sea; his preaching of righteousness toward God, and justice toward one's fellow men, was in agreement with Essenism; while his insistence upon Baptism was in accordance with the Essenic emphasis on lustrations." In this very conservative statement is shown the intimate connection between the Essenes and Early Christianity, through John the Baptist. Some hold that Jesus had a still closer relationship to the Essenes and allied mystic orders, but we shall not insist upon this point, as it lies outside of the ordinary channels of historical information. There is no doubt, however, that the Essenes, who had such a strong influence on the early Christian Church, were closely allied to other mystic organizations with whom they agreed in fundamental doctrines, notably that of Reincarnation. And so we have brought the story down to the early Christian Church, at which point we will continue it. 9We have left the phase of the subject which pertains to India for separate consideration, for in India the doctrine has had its principal home in all ages, and the subject in that phase requires special treatment. 10That there was an Inner Doctrine in the early Christian Church seems to be well established, and that a part of that doctrine consisted in a teaching of Pre-existence of the Soul and some form of Rebirth or Reincarnation seems quite reasonable to those who have made a study of the subject. There is a constant reference to the "Mysteries" and "Inner Teachings" throughout the Epistles, particularly those of Paul, and the writings of the Early Christian Fathers are filled with references to the Secret Doctrines. In the earlier centuries of the Christian Era frequent references are found to have been made to "The Mysteries of Jesus," and that there was an Inner Circle of advanced Christians devoted to mysticism and little known doctrines there can be no doubt. Celsus attacked the early church, alleging that it was a secret organization which taught the Truth to the select few, while it passed on to the multitude only the crumbs of half-truth, and popular teachings veiling the Truth. Origen, a pupil of St. 11Clement, answered Celsus, stating that while it was true that there were Inner Teachings in the Christian Church, that were not revealed to the populace, still the Church in following that practice was but adhering to the established custom of all philosophies and religions, which gave the esoteric truths only to those who were ready to receive them, at the same time giving to the general mass of followers the exoteric or outer teachings, which were all they could understand or assimilate. Among other things, in this reply, Origen says: "That there should be certain doctrines, not made known to the multitude, which are divulged after the exoteric ones have been taught, is not a peculiarity of Christianity alone, but also of philosophic systems in which certain truths are exoteric and others esoteric. Some of the followers of Pythagoras were content with his 'ipse dixit,' while others were taught in secret those doctrines which were not deemed fit to be communicated to profane and insufficiently prepared ears. 12Moreover, all the mysteries that are celebrated everywhere through Greece and barbarous countries, although held in secret, have no discredit thrown upon them, so that it is in vain he endeavors to calumniate the secret doctrines of Christianity, seeing that he does not correctly understand its nature." In this quotation 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. 13The 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. 14Lactinus, 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." 15But 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. ‹Previous chapterReincarnation and the Law of Karma 20Next chapterReincarnation and the Law of Karma 24›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public domain in the USA