Chapter II: Preface

“The idea of a transmigration of souls has hitherto remained a dream of the fancy, nor has any one yet succeeded in giving it a higher moral significance for the order of the universe.” So writes Hermann Lotze, the German philosopher, in his magnificent “Microcosm,” expressing the common feeling of Christendom. If this little book achieves its purpose it will show the strength and value of that dreamy idea.

The present perplexity of all Christendom upon the deepest problems of life, the sense of blind fate oppressing mankind, the despairing restlessness of many leading poets, the absence of sublime ideals in art, the prevalence of materialism and agnosticism (if not in philosophy, in the most vital form of practical life), all feed a flood-tide of dissatisfaction which Christianity tries in vain to resist, and indicate that the West deeply needs some new truth. Not only the wavering masses of men, but many of those uncompromising devotees of truth who dare surrender themselves, like St. Christopher, to the mightiest, are yearning after a larger revelation. A portion of this is contained, we believe, in the doctrine variously termed as Reincarnation, Metempsychosis, Transmigration. By this we do not mean the theories concerning re-birth of men in brute bodies, which are attributed to oriental religions and philosophies because popularly accepted by their followers. These are crude caricatures of the true conception. They represent the reality as absurdly as ordinary life in Europe and America illustrates the teaching of Jesus. But we mean the inner kernel of that husk, which in protean forms has irrepressibly welled up in every great phase of thought, which is an open secret lying all around us and not simply a foreign importation, and which Christendom cannot afford to lose.

For those who are content with the usual creeds this little work will have no attraction. They may be pleased to regard it as a heathen invasion of Christendom. But for truth-seekers it may prove useful, though it claims only to be an earnest investigation of what seems an undemonstrable proposition. Its doctrine was first met as the declaration of the profoundest students of the mysteries enveloping humanity—coming with authority but no proof of weight to most western thinkers. Its violent antagonism to current ideas compelled the writer to dispose of it by independent methods. If true, there must be some confirmation of it such as will impress any candid mind. If false, nothing can force it to live. This led to a careful study of the subject, which was summarized in a brief essay read and published to a small circle of Theosophists. A continuation of that study has resulted in this volume. Some readers will regard it as a waste of energy, except as a diverting curiosity, the truth or falsehood of reincarnation being to them of little consequence. But a sincere motive underlies it. For reincarnation illuminates the darkest passages in the murky road of life, dispels many haunting enigmas and illusions, and reveals cardinal principles which, if apprehended, will steady the shambling gait of mankind. Virtue, kindliness, and spirituality may thus be seen in their unveiled splendor as the only proper modes of action and thought. The noblest life is discerned to be the only sensible kind, and not abandoned to the accidental expression of impulse or sentiment. The cause of all the evils of modern society, the parent of the revolutions of Europe, the source of the labor disturbances aggravating America, is the arch-enemy of the race—materialism. Reincarnation combats that foe by a most subtle and deadly warfare.

The sincere thanks of the writer are due to a number of kind friends, whose assistance has largely facilitated the collection of materials for this book, and also to the authors who have kindly permitted the use of extracts from their writings, (in chapters iv and v.)

E. D. W.

Of all the theories respecting the origin of the soul, it
(preëxistence) seems to me the most plausible and therefore the one
most likely to throw light on the question of a life to
come.—FREDERICK H. HEDGE.

It would be curious if we should find science and philosophy taking up
again the old theory of metempsychosis, remodelling it to suit our
present modes of religious and scientific thought, and launching it
again on the wide ocean of human belief. But stranger things have
happened in the history of human opinion.—JAMES FREEMAN CLARKE.

If we could legitimately determine any question of belief by the
number of its adherents, the _quod semper_, _quod ubique_, _quod ab
omnibus_ would apply to metempsychosis more fitly than to any other. I
think it is quite as likely to be revived and to come to the front
again as any rival theory.—PROFESSOR WILLIAM KNIGHT.

It seems to me, a firm and well-grounded faith in the doctrine of
Christian metempsychosis might help to regenerate the world. For it
would be a faith not hedged round with many of the difficulties and
objections which beset other forms of doctrine, and it offers distinct
and pungent motives for trying to lead a more Christian life, and for
loving and helping our brother-man.—PROFESSOR FRANCIS BOWEN.

CONTENTS.

PAGE
INTRODUCTION 3

I.
WHAT IS REINCARNATION? 9

II.
WESTERN EVIDENCES OF REINCARNATION 15
1. Immortality demands it; 2. Analogy suggests it; 3. Science
confirms it; 4. The nature of the soul requires it; 5. It
answers the theological question of “original sin” and “future
punishment;” 6. Many strange experiences are explained by it;
7. The problems of life and of Nemesis are solved best by it.

III.
WESTERN OBJECTIONS TO REINCARNATION 49
1. We have no memory of past lives; 2. It is unjust for us to
receive the results of forgotten deeds; 3. Heredity opposes
it; 4. It is an uncongenial doctrine.

IV.
WESTERN AUTHORS UPON REINCARNATION 63
Extracts: 1. Schopenhauer; 2. Lessing; 3. Fichte; 4. Herder; 5.
Henry More; 6. Sir Thomas Browne; 7. Chevalier Ramsay; 8.
Soame Jenyns; 9. Joseph Glanvil; 10. Dowden’s Shelley; 11.
Hume; 12. Southey; 13. William Blake; 14. William Knight; 15.
W. A. Butler; 16. Bulwer; 17. Pezzani; 18. Emerson; 19. James
Freeman Clarke; 20. William R. Alger; 21. Francis Bowen; 22.
Frederick A. Hedge.

V.
WESTERN POETS UPON REINCARNATION 125
I. American Poets: Hayne, Whittier, Taylor, Aldrich, Leland,
Thompson, Willis, Trowbridge, Longfellow, Lowell, Whitman,
Parsons.
II. British Poets: Wordsworth, Gosse, Alford, Milnes, Tennyson,
Rossetti, Addison, Bailey, Sharp, Tupper, Browning, Leyden,
Coleridge, Miss Tatham, Dr. Donne, Collins, Matthew Arnold.
III. Continental Poets: Boyesen, Hugo, Béranger, Goethe,
Schiller, Campanella.
IV. Platonic Poets: More, Milton, Anonymous, Shelley, Vaughan,
Emerson, Mrs. Rowe, Hymns.

VI.
REINCARNATION AMONG THE ANCIENTS 193
I. Brahmans; II. Egyptians; III. Pythagoras; IV. Plato; V. The
Jews.

VII.
REINCARNATION IN THE BIBLE 213

VIII.
REINCARNATION IN EARLY CHRISTENDOM 223
I. The Gnostics; II. The Neo-Platonists; III. The Orthodox
Church Fathers.

IX.
REINCARNATION IN THE EAST TO-DAY 239
I. Brahmanism; II. Buddhism; III. Zoroastrianism and Sufism.

X.
EASTERN POETRY OF REINCARNATION 249
Extracts: 1. Kalidésa’s “Sakoontala;” 2. The Katha Upanishad; 3.
The Light of Asia; 4. A Persian Poem; 5. From Hafiz; 6. A Sufi
Poem.

XI.
ESOTERIC ORIENTAL REINCARNATION 261

XII.
TRANSMIGRATION THROUGH ANIMALS 271

XIII.
DEATH, HEAVEN, AND HELL, WHAT THEN OF? 287

XIV.
KARMA, THE COMPANION TRUTH OF REINCARNATION 297

XV.
CONCLUSION 307