REINCARNATION/PART 4
CHAPTER IV.
The
Jews, Essenes and Early Christians.
The 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. Moses, 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.
Scholars 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.
Students 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. This 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; and 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."
The 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. And 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. We 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.
That 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. Clement, 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. Moreover, 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.
The 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.
Lactinus, 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."
But 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.
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