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."
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.
CHAPTER V
The Hindus
While Reincarnation has been believed and taught in nearly every nation, and among all races, in former or present times, still we are justified in considering India as the natural Mother of the doctrine, inasmuch as it has found an especially favorable spiritual and mental environment in that land and among its people, the date of its birth there being lost in the cloudiness of ancient history, but the tree of the teaching being still in full flower and still bearing an abundance of fruit. As the Hindus proudly claim, while the present dominant race was still in the savage, cave-dwelling, stone-age stage of existence and while even the ancient Jewish people were beginning to place the foundation stones of their religion, of which the present Christian religion is but an offshoot the great Hindu religious teachers and philosophers had long since firmly established their philosophies and religions with the doctrine of Reincarnation and its accompanying teachings, which had been accepted as Truth by the great Aryan race in India. And, throughout forty centuries, or more, this race has held steadfastly to the original doctrine, until now the West is looking again to it for light on the great problems of human life and existence, and now, in the Twentieth Century, many careful thinkers consider that in the study and understanding of the great fundamental thoughts of the Vedas and the Upanishads, the West will find the only possible antidote to the virus of Materialism that is poisoning the veins of Western spiritual understanding.
The idea of reincarnation is to be found in nearly all of the philosophies and religions of the race, at least in some period in their history among all peoples and races yet, in India do we find the doctrine in the fullest flower, not only in the past but in the present. From the earliest ages of the race in India, Reincarnation in some of its various forms has been the accepted doctrine, and today it is accepted by the entire Hindu people, with their many divisions and sub-races, with the exception of the Hindu Mohammedans. The teeming millions of India live and die in the full belief in Reincarnation, and to them it is accepted without a question as the only rational doctrine concerning the past, present and future of the soul. Nowhere on this planet is there to be found such an adherence to the idea of "soul" life the thinking Hindu always regarding himself as a soul occupying a body, rather than as a body "having a soul," as so many of the Western people seem to regard themselves. And, to the Hindus, the present life is truly regarded as but one step on the stairway of life, and not as the only material life preceding an eternity of spiritual existence. To the Hindu mind, Eternity is here with us Now we are in eternity as much this moment as we ever shall be and the present life is but one of a number of fleeting moments in the eternal life.