Chapter 2

The followers of these, shutting their eyes to the absurdity and unreasonableness of such a theory, believe that human souls are created out of nothing at the time of the birth of their bodies and that they continue to exist throughout eternity either to suffer or to enjoy because of the deeds performed during the short period of their earthly existence. Here the question arises why should a man be held responsible throughout eternity for the works which he was forced or predestined to perform by the will of the Lord of the universe? The theory of predestination and grace, instead of explaining the difficulty, makes God partial and unjust. If the omnipotent personal God created human souls out of nothing, could He not make all souls equally good and happy? Why does He make one to enjoy all the blessings of life and another to suffer all miseries throughout eternity? Why is one born with good tendencies and another with evil ones? Why is one man virtuous throughout his life and another bestial? Why is one born intelligent and another idiotic? If God out of His own will made all these inequalities, or, in other words, if God created one man to suffer and another to enjoy, then how partial and unjust must He be! He must be worse than a tyrant. How can we worship Him, how call Him just and merciful?

Some people try to save God from this charge of partiality and injustice by saying that all good things of this universe are the work of God, and all evil things are the work of a demon or Satan. God created everything good, but it was Satan who brought evil into this world and made everything bad. Now let us see how far such a statement is logically correct. Good and evil are two relative terms; the existence of one depends upon that of the other. Good cannot exist without evil, and evil cannot exist without being related to good. When God created what we call good, He must have created evil at the same time, otherwise He could not create good alone. If the creator of evil, call him by whatever name you like, had brought evil into this world, he must have created it simultaneously with God; otherwise it would have been impossible for God to create good, which can exist only as related to evil. As such they will have to admit that the Creators of good and evil sat together at the same time to create this world, which is a mixture of good and evil. Consequently, both of them are equally powerful, and limited by each other. Therefore neither of them is infinite in powers or omnipotent. So we cannot say that the Almighty God of the universe created good alone and not the evil.

Another argument which the Vedantists advance in support of the theory of Reincarnation is that "Nothing is destroyed in the universe." Destruction in the sense of the annihilation of a thing is unknown to the Vedantic philosophers, just as it is unknown to the modern scientists. They say "non-existence can never become existence and existence can never become non-existence;" or, in other words, that which did not exist can never exist, and conversely that which exists in any form can never become non-existent. This is the law of nature. As such, the impressions or ideas which we now have, together with the powers which we possess, will not be destroyed but will remain with us in some form or other. Our bodies may change, but the powers, Karma, Samskaras or impressions and the materials which manufactured our bodies must remain in us in an unmanifested form. They will never be destroyed. Again science tells us that that which remains in an unmanifested or potential state must at some time or other be manifested in a kinetic or actual form. Therefore we shall get other bodies, sooner or later. It is for this reason said in the "Bhagavad Gîtâ": "Birth must be followed by death and death must be followed by birth." Such a continuously recurring series of births and deaths each germ of life must go through. Another consideration is that the beginning, ending and continuing are conceptions of the human mind; their significance depends entirely upon our conception of time. But we all know that time has no absolute existence. It is merely a form of our knowledge of our own existence in relation to that of nature. The conception of time vanishes at the sleep of death, just as it does every night when we are in sound sleep. Death resembles the state of our sound sleep. The soul wakes up from the sleep of death just in the same manner as the insects awake in spring after sleeping the long and rigid winter-sleep, as a chrysalis in the bed of a cocoon spun by itself in autumn. Nature teaches us the great lesson of rebirth and the similarity between sleep and death by the rejuvenation of the chrysalis in the spring. After death the soul wakes up and puts on or manufactures the garment of a new body, just in the same manner as we put on new clothes after throwing away the old and worn-out ones. Thus the soul continues to manifest itself over and over again either on the human or any other plane of existence, being bound by the Law of Karma or of Cause and Sequence.

"Death, so called, is but older matter dressed In some new form. And in a varied vest, From tenement to tenement though tossed, The soul is still the same, the figure only lost."

_Poem on Pythagoras, Dryden's Ovid._

Here it may be asked, if we existed before our birth why do we not remember? This is one of the strongest objections often raised against the belief in pre-existence. Some people deny the existence of the soul in the past simply because they cannot remember the events of their past. Others, again, who hold memory as the standard of existence, say, if our memory of the present ceases to exist at the time of death, with it we shall also cease to be; we cannot be immortal; because they hold that memory is the standard of life, and if we do not remember then we are not the same beings.

Vedanta answers these questions by saying that it is possible for us to remember our previous existences. Those who have read "Raja Yoga" will recall that in the 18th aphorism of the third chapter it is said: "By perceiving the Samskâras one acquires the knowledge of past lives." Here the Samskâras mean the impressions of the past experience which lie dormant in our subliminal self, and are never lost. Memory is nothing but the awakening and rising of latent impressions above the threshold of consciousness. A Raja Yogi, through powerful concentration upon these dormant impressions of the subconscious mind, can remember all the events of his past lives. There have been many instances in India of Yogis who could know not only their own past lives but correctly tell those of others. It is said that Buddha remembered five hundred of his previous births.

Our subliminal self, or the subconscious mind, is the storehouse of all the impressions that we gather through our experiences during our lifetime. They are stored up, pigeon-holed there, in the _Chitta_, as it is called in Vedanta. "Chitta" means the same subconscious mind or subliminal self which is the storehouse of all impressions and experiences. And these impressions remain latent until favorable conditions rouse them and bring them out on the plane of consciousness. Here let us take an illustration: In a dark room pictures are thrown on a screen by lantern-slides. The room is absolutely dark. We are looking at the pictures. Suppose we open a window and allow the rays of the midday sun to fall upon the screen. Would we be able to see those pictures? No. Why? Because the more powerful flood of light will subdue the light of the lantern and the pictures. But although they are invisible to our eyes we cannot deny their existence on the screen. Similarly, the pictures of the events of our previous lives upon the screen of the subliminal self may be invisible to us at present, but they exist there. Why are they invisible to us now? Because the more powerful light of sense-consciousness has subdued them. If we close the windows and doors of our senses from outside contact and darken the inner chamber of our self, then by focusing the light of consciousness and concentrating the mental rays we shall be able to know and remember our past lives, and all the events and experiences thereof. Those who wish therefore to develop their memory and remember their past should practice Raja Yoga and learn the method of acquiring the power of concentration by shutting the doors and windows of their senses. And that power of concentration must be helped by the power of self-control. That is, by controlling the doors and windows of our own senses.

These dormant impressions, whether we remember them or not, are the chief factors in moulding our individual characters with which we are born, and they are the causes of the inequalities and diversities which we find around us. When we study the characters and powers of geniuses and prodigies we cannot deny the pre-existence of the soul. Whatever the soul has mastered in a previous life manifests in the present. The memory of particular events is not so important. If we possess the wisdom and knowledge which we gathered in our previous lives, then it matters very little whether or not we remember the particular events, or the struggles which we went through in order to gain that knowledge. Those particular things may not come to us in our memory, but we have not lost the wisdom. Now, study your own present life and you will see that in this life you have gained some experience. The particular events and the struggles which you went through are passing out of your memory, but the experience, the knowledge which you have gained through that experience, has moulded your character, has shaped you in a different manner. You will not have to go through those different events again to remember; how you acquired that experience is not necessary; the wisdom gained is quite enough.

Then, again, we find among ourselves persons who are born with some wonderful powers. Take, for instance, the power of self-control. One is born with the power of self-control highly developed, and that self-control may not be acquired by another after years of hard struggle. Why is there this difference? Bhagavan Sri Ramakrishna was born with God-consciousness, and he went into the highest state of Samâdhi when he was four years old; but this state is very difficult for other Yogis to acquire. There was a Yogi who came to see Ramakrishna. He was an old man and possessed wonderful powers, and he said: "I have struggled for forty years to acquire that state which is natural with you." There are many such instances which show that pre-existence is a fact, and that these latent or dormant impressions of previous lives are the chief factors in moulding the individual character without depending upon the memory of the past. Because we cannot remember our past, because of the loss of memory of the particular events, the soul's progress is not arrested. The soul will continue to progress further and further, even though the memory may be weak.

Each individual soul possesses this storehouse of previous experiences in the background, in the subconscious mind. Take the instance of two lovers. What is love? It is the attraction between two souls. This love does not die with the death of the body. True love survives death and continues to grow, to become stronger and stronger. Eventually it brings the two souls together and makes them one. The theory of pre-existence alone can explain why two souls at first sight know each other and become attached to each other by the tie of friendship. This mutual love will continue to grow and will become stronger, and in the end will bring these lovers together, no matter where they go. Therefore, Vedanta does not say that the death of the body will end the attraction or the attachment of two souls; but as the souls are immortal so their relation will continue forever.

The Yogis know how to develop memory and how to read past lives. They say, time and space exist in relation to our present mental condition; if we can rise above this plane, our higher mind sees the past and future just as we see things before our eyes. Those who wish to satisfy the idle curiosity of their minds may spend their energy by trying to recollect their past lives. But I think it will be much more helpful to us if we devote our time and energy in moulding our future and in trying to be better than we are now, because the recollection of our former condition would only force us to make a bad use of the present. How unhappy he must be who knows that the wicked deeds of his past life will surely react on him and will bring distress, misery, unhappiness or suffering within a few days or a few months. Such a man would be so restless and unhappy that he would not be able to do any work properly; he would constantly think in what form misery would appear to him. He would not be able to eat or even sleep. He would be most miserable. Therefore we ought to regard it as a great blessing that we do not recollect our past lives and past deeds. Vedanta says, do not waste your valuable time in thinking of your past lives, do not look backward during the tiresome journey through the different stages of evolution, always look forward and try first to attain to the highest point of spiritual development; then if you want to know your past lives you will recollect them all. Nothing will remain unknown to you, the Knower of the universe. When the all-knowing Divine Self will manifest through you, time and space will vanish and past and future will be changed into the eternal present. Then you will say as Sri Krishna said to Arjuna, in the "Bhagavad Gita:" "Both you and I have passed through many lives; you do not recollect any, but I know them all." (Ch. iv., 5.)

II. HEREDITY AND REINCARNATION.

Those who accept the theory of heredity deny the existence of the human soul as an entity separable from the gross physical organism. Consequently they do not discuss the question whether the individual soul existed in the past or will continue to exist after the death of the body. This kind of question does not disturb their minds. They generally maintain that the individual soul is inseparable from the body or the brain or nervous system; consequently what we call soul or the conscious entity or the thinker is produced along with the birth of the organism or brain, lasts as long as the body lasts and dies when the organism is dissolved into its elements. But those, on the other hand, who accept the theory of Reincarnation admit the existence of soul as a conscious entity which is independent of the physical organism, that it continues to live after death and that it existed before the birth of the body. The theory of heredity has always been supported by the materialistic scientists, atheists and agnostics of all ages and also by those who believe in the special creation of the first man and woman at a certain definite time and that their qualities, character, life and soul have been transmitted to all humanity through successive generations. The commonly accepted meaning of the theory of heredity is that all the well-marked peculiarities, both physical and mental, in the parents are handed on to the children; or, in other words, heredity is that property of an organism by which its peculiar nature is transmitted to its descendants.

In the whole history of humanity there has never been a time when this question of heredity has been discussed so minutely and in so many different ways as it has been in the present century. Although this theory was known in the East by the ancient Vedanta philosophers, by the Buddhists of the pre-Christian era and by the Greek philosophers in the West, still it has received a new impetus and has grown with new strength since the introduction of the Darwinian theory of the evolution of species. Along with the latest discoveries in physiology, biology, embryology and other branches of modern science, the popular simple meaning of heredity--that the offspring not only resemble their parents among animals as well as among men, but inherit all the individual peculiarities, life and character of their parents--has taken the shape of the most complicated and difficult problem which it is almost impossible to solve. Our minds are no longer satisfied with Haeckel's definition that heredity is simply an overgrowth of the individual, a simple continuity of growth; but we want to know the particular method by which hereditary transmission takes place. We ask, how can a single cell reproduce the whole body of the offspring, its mind, character and all the peculiarities of an organism? Out of the myriads of cells of which a body is composed, what kind of cell is that which possesses the power of reproducing the peculiarities, both mental and physical, which are to be found in the form of the new-born babe? This is the most puzzling of all the problems which the scientific mind has ever encountered. The fundamental question connected with the theory of heredity is: How can a single cell of the body contain within itself all the hereditary tendencies of the hypothesis of the continuity of the germ-plasm gives an identical starting-point to each successive generation, and thus explains how it is that an identical product arises from all of them. In other words, the hypothesis explains heredity as part of the underlying problems of assimilation and of the causes which act directly during ontogeny. (Vol. I, p. 170.)

According to Weismann, all the peculiarities which we find in an organism are not inherited by the organism from that of the parents, but he says: "Nothing can arise in an organism unless the predisposition to it is pre-existent, for every acquired character is simply the reaction of the organism upon a certain stimulus." (Vol. I, p. 172.) Therefore the germ-cells do not inherit all the peculiarities of the parents, but possess the predisposition or a potentiality of the tendencies which gradually develop into individual characters.

We will be able to understand his theory better from the following quotations, which give his own words. He says: "I have called this substance 'germ-plasm,' and have assumed that it possesses a highly complex structure, conferring upon it the power of developing into a complex organism." ("Heredity," Vol. I, p. 170.) Again he says: "There is, therefore, continuity of the germ-plasm from one generation to another. One might represent the germ-plasm by the metaphor of a long, creeping rootstock from which plants arise at intervals, these latter representing the individuals of successive generations. Hence it follows that the transmission of acquired characters is an impossibility, for if the germ-plasm is not formed anew in each individual, but is derived from that which preceded it, its structure, and, above all, its molecular constitution, cannot depend upon the individual in which it happens to occur, but such an individual only forms, as it were, the nutritive soil at the expense of which the germ-plasm grows, while the latter possessed its characteristic structure from the beginning, viz., before the commencement of growth. But the tendencies of heredity, of which the germ-plasm is the bearer, depend upon this very molecular structure, and hence only those characters can be transmitted through successive generations which have been previously inherited, viz., those characters which were potentially contained in the structure of the germ-plasm. It also follows that those other characters which have been acquired by the influence of special external conditions, during the lifetime of the parent, cannot be transmitted at all." (Vol. I, p. 273.) In conclusion, Weismann writes: "But at all events we have gained this much, that the only facts which appear to directly prove a transmission of acquired characters have been refuted, and that the only firm foundation on which this hypothesis has been hitherto based has been destroyed."(Vol. I, p. 461.)

Thus we see how far the theory of heredity has been pushed by the great scientific investigators of the present age. We have no longer any right to believe in the old oft-refuted hypothesis which assumes that each individual organism produces germ-cells afresh again and again and transmits all its powers developed and acquired by the parents; but, on the contrary, we have come to know to-day that parents are nothing but mere channels through which these germ-plasms or germ-cells manifest their peculiar tendencies and powers which existed in them from the very beginning. The main point is that the germs are not created by the parents, but that they existed in previous generations.

Now, what are those germs like? Wherefrom do they acquire these tendencies, these peculiarities? That is another very difficult problem. Dr. Weismann and his followers say that these peculiarities are gained or inherited "from the common stock," but what that common stock is they do not explain. Where is that common stock and why will certain germs acquire certain tendencies and other germs retain other peculiarities? What regulates them? These questions are not solved. So far we have gathered from Dr. Weismann's explanation that the parents are not the creators of the germs but, on the contrary, that the germs existed before the birth of the body, before the growth of the body, in previous generations, or in the common stock of the universe. The previous generations are dead and gone, so we may say that they existed in the universe. We cannot now believe the old, crude, often-refuted idea that God creates the germ at the time of birth and puts into it all the powers and peculiarities of the parents. This theory makes God unjust and partial, so it does not appeal to us any more. We need better and more rational explanations. The one-birth theory, which has been preached by Christian ministers and other religionists for so many years, does not remove the difficulties, does not explain the cause of the inequalities and diversities, does not answer the question whether we acquire all the tendencies and peculiarities of the parents or whether acquired characters cannot be transmitted. We have already seen that these questions are left unsolved by the one-birth theory of Christianity and of Judaism. But this theory of "continuity of the germ-plasm" pushes the question of heredity to the door of Reincarnation. If modern science can explain what that common stock is and why and how these germs retain those peculiarities and tendencies, then the answer will be complete and not until then. The Vedanta philosophy, however, has already explained the cause of the potentiality in the germ of life or "germ-plasm" or germ-cell.

Vedanta solves this difficulty by saying that each of these germ-plasms or germ-cells is nothing but the subtle form of a reincarnating individual, containing potentially all the experiences, characters, tendencies, and desires which one had in one's previous life. It existed before the birth of the body and it will continue after the death of the body. This germ or subtle body is not the same as the astral body of the Theosophists, or the double of the metaphysical thinkers or the disembodied spirit of the Spiritualists; but it is an ethereal center of activity-physical, mental and organic. It is a center which possesses the tendency to manifest these powers on different planes of existence. It contains the minute particles of matter or ethereal substance and the life principle or vital energy by which we live and move. It also possesses the mental powers and sense powers; but all these remain latent, just as in a seed we see that the powers of growth, of assimilation and of producing flowers and fruits are latent.