Reincarnation and the Law of Karma - William Walker Atkinson (pocket ebook reader .txt) 📗

what plane of existence you may be. You will always be YOURSELF—and, as we have just said, it will always be "I AM—HERE—NOW" with You. The body, and even the Personality, are things akin to garments which you wear and take off without affecting your Real Self.

Then we must note another objection often made by people in discussing Reincarnation. They say, "But I do not WANT to come back!" To this the Reincarnationists answer that, if one has reached a stage in which he really has no desire for anything that the earth can offer him, then such a soul will not likely have to reincarnate again on earth, for it has passed beyond the need of earthly experiences, and has worn out its earth Karma. But they hold that but few people really have reached this stage. What one really means is that he does not want any more of Earth—life similar to that which he has been undergoing. But if he thought that he could have certain things—riches, position, fame, beauty, influence, and the rest of it, he would be perfectly willing to "come back." Or else he might be so bound by links of Karma, acting by reason of Love or Hate, Attachment or Repulsion, or by duties unperformed, or moral debts unpaid, that he might be brought back to work out the old problems until he had solved them. But even this is explained by those Reincarnationists who hold to the idea of Desire as the great motive power of Karma, and who hold that if one has risen above all earthly desire or dislike, that soul is freed from the attraction of earth-life, and is prepared to go on higher at once, or else wait in realms of bliss until the race is ready to pass on, according to the various theories held by the various advocates of the doctrine. A little self-examination will show one whether he is free from all desire to "come back," or not. But, after all, if there is Ultimate Justice in the plan, working ever and ever for our good and advancements, as the Reincarnationists claim—then it must follow that each of us is in just the best place for his own good at the present moment, and will always be in a like advantageous position and condition. And if that be so, then there is no cause for complaint or objection on our part, and our sole concern should be in the words of the Persian sage, to "So live, that that which must come and will come, may come well," living on one day at a time, doing the best you know how, living always in the belief that "it is well with us now and evermore," and that "the Power which has us in charge Here will have us in charge There." There is a good philosophy for Living and Dying. And, this being true, though you may have to "come back," you will not have to "go back," or fall behind in the Scale of Advancement or Spiritual Evolution—for it must always be Onward and Upward on the Ladder of Life! Such is the Law!

Another objection very often urged against the doctrine of Reincarnation is that "it is un-Christian, and derived from pagan and heathen sources, and is not in accord with the highest conceptions of the immortality of the soul." Answering this objection, it may be said that, insofar as Reincarnation is not a generally accepted doctrine in the orthodox Christian Churches of today, it may be said to be non-Christian (rather than un-Christian), but when it is seen that Pre-existence and Rebirth was held as Truth by many of the Early Fathers of the Church, and that the doctrine was finally condemned by the dominant majority in Church Councils only by means of the most severe methods and the exercise of the most arbitrary authority, it may be seen that in the opinion of many of the most eminent early authorities there was nothing "un-Christian" about it, but that it was a proper doctrine of the Church. The doctrine was simply "voted down," just as were many important doctrines revered by some of the great minds of the early church, in some cases the decision being made by a majority of one vote. And, again, there have been many bright minds in the Christian Church who persisted in the belief that the doctrine was far more consistent with the Inner Teachings of Christianity than the prevailing conception, and based upon quite as good authority.

So far as the charge that it is "derived from pagan and heathen sources" is concerned, it must be answered that certainly the doctrine was accepted by the "pagan and heathen" world centuries before the dawn of Christianity, but, for that matter, so was the doctrine regarding the soul's future generally accepted by orthodox Christianity—in fact, nearly every doctrine or theory regarding the survival of the soul was "derived from pagan and heathen sources." The "pagan and heathen" mind had thought long and earnestly upon this great problem, and the field of thought had been pretty well covered before the advent of Christianity. In fact, Christianity added no new doctrine—invented no new theory—and is far from being clear and explicit in its teachings on the subject, the result being that the early Christians were divided among themselves on the matter, different sects and schools favoring different doctrines, each and all of which had been "derived from pagan and heathen sources." If all the doctrines regarding the immortality of the soul are to be judged by the test of their having been, or not been, "derived from pagan and heathen sources," then the entire body of doctrine and thought on the subject must be thrown out of the Christian mind, which must then endeavor to create or invent an entirely new doctrine which has never been thought of by a "pagan or heathen"—a very difficult task, by the way, considering the activity of the pagan and heathen mind in that respect. It must be remembered that there is no authoritative teaching on this subject—none coming direct from Jesus. The Christian Doctrines on the subject come from the Theologians, and represent simply the views of the "majority" of some Church Council—or of the most powerful faction.

While the objection that Reincarnation "is not in accord with the highest conceptions of the immortality of the soul" is one that must depend almost entirely upon the personal bias or opinion of the individual as to what constitutes "the highest conceptions," still a comparison of the conceptions is not out of the way at this place. Do you know what was the doctrine favored by the dominant majority in the Church Councils, and for which Pre-Existence and Re-Birth finally was discarded? Do you know the dogma of the Church and the belief of masses of the orthodox Christians of the early centuries? Well, it was this: That at the death of the body, the person passes into a state of "coma," or unconsciousness, in which state he rests today, awaiting the sound of the trumpet of the great Day of Judgment, when the dead shall be raised and the righteous given eternal life IN THEIR FORMER BODIES, while the wicked in their bodies may pass into eternal torment. That is the doctrine. You doubt it? Then look over the authorities and examine even the current creeds of today, many of which state practically the same thing. This belief passed into one of the Christian Creed, in the words: "I believe in the Resurrection of the Body."

The great masses of Christians today, in general thought on the subject, speak as if the accepted doctrine of the Church was that the soul passed to Judgment, and then eternal soul life in Heaven or Hell immediately after the death of the body, thus ignoring the dogmas of the Church Councils regarding the future Day of Judgment and the Resurrection of the Body at that time. A little questioning of the religious teachers, and a little examination of religious history, and the creeds and doctrines of their respective churches, would astonish many good church members who have been fondly thinking of their beloved ones, who have passed on, as even now dwelling in Heaven as blessed angels. They would be astonished to find that the "angels" of the churches are not the souls of the good people who have been judged and awarded heavenly joys, but, rather, a body of supernatural beings who never inhabited the flesh; and that instead of their loved ones now enjoying the heavenly realms, the dogmas hold that they are now in a state of "coma" or unconsciousness, awaiting the great Day of Judgment, when their bodies will be resurrected and life everlasting given them. Those who are interested in the matter, and who may doubt the above statement, are invited to examine the records for themselves. The doctrine of the Resurrection of the Body, which is of undoubted "pagan and heathen" origin, was a favorite theological dogma of the Church in the first thousand years of its existence, and for many centuries after, and it still occupies a most important place in the church doctrines today, although it is not so often publicly preached or taught.

David Kay says: "The great distinguishing doctrine of Christianity is not the Immortality of the Soul, but the Resurrection of the Body. That the soul of man is immortal was a common belief among the Ancients, from whom it found its way at an early period into the Christian Church, but the most influential of the early Fathers were strenuously opposed to it, holding that the human soul was not essentially immortal, but only, like the body, capable of immortality." Vinet says: "The union of the soul and body appears to me essential and indissoluble. Man without a body is, in my opinion, man no longer; and God has thought and willed him embodied, and not otherwise. According to passages in the Scriptures, we can not doubt that the body, or a body, is essential to human personality and to the very idea of man."

John Milton said: "That the spirit of man should be separate from the body, so as to have a perfect and intelligent existence independent of it, is nowhere said in Scripture, and the doctrine is evidently at variance both with nature and reason." Masson, commenting on Milton's conception, says: "Milton's conception is that at the last gasp of breath the whole man dies, soul and body together, and that not until the Resurrection, when the body is revived, does the soul live again, does the man or woman live again, in any sense or way, whether for happiness or misery.... Are the souls of the millions on millions of human beings who have died since Adam, are those souls ready either with God and the angels in Heaven, or down in the diabolic world waiting to be rejoined to their bodies on the Resurrection Day? They are not, says Milton; but soul and bodies together, he says, are dead alike, sleeping alike, defunct alike, till that day comes." And many Christian theologians have held firmly to this doctrine, as may be seen by reference to any standard encyclopedia, or work on theology. Coleridge said: "Some of the most influential of the early Christian writers were materialists, not as holding the soul to be the mere result of bodily organization, but as holding the soul itself to be material—corporeal. It appears that in those days the vulgar held the soul to be incorporeal, according to the views of Plato and others, but that the orthodox Christian divines looked upon this as an