transmigration

130:2.8That af­ter­noon Je­sus and Ga­nid had both en­joyed play­ing with a very in­tel­li­gent shep­herd dog, and Ga­nid wanted to know whether the dog had a soul, whether it had a will, and in re­sponse to his ques­tions Je­sus said: “The dog has a mind which can know ma­te­rial man, his mas­ter, but can­not know God, who is spirit; there­fore the dog does not pos­sess a spir­i­tual na­ture and can­not en­joy a spir­i­tual ex­pe­ri­ence. The dog may have a will de­rived from na­ture and aug­mented by train­ing, but such a power of mind is not a spir­i­tual force, nei­ther is it com­pa­ra­ble to the hu­man will, inas­much as it is not re­flec­tive—it is not the re­sult of dis­crim­i­nat­ing higher and moral mean­ings or choos­ing spir­i­tual and eter­nal val­ues. It is the pos­ses­sion of such pow­ers of spir­i­tual dis­crim­i­na­tion and truth choos­ing that makes mor­tal man a moral be­ing, a crea­ture en­dowed with the at­tri­butes of spir­i­tual re­spon­si­bil­ity and the po­ten­tial of eter­nal sur­vival.” Je­sus went on to ex­plain that it is the ab­sence of such men­tal pow­ers in the an­i­mal which makes it for­ever im­pos­si­ble for the an­i­mal world to de­velop lan­guage in time or to ex­pe­ri­ence any­thing equiv­a­lent to per­son­al­ity sur­vival in eter­nity. As a re­sult of this day’s in­struc­tion Ga­nid never again en­ter­tained be­lief in the trans­mi­gra­tion of the souls of men into the bod­ies of an­i­mals.

94:2.3The un­due con­cen­tra­tion on self led cer­tainly to a fear of the nonevo­lu­tion­ary per­pet­u­a­tion of self in an end­less round of suc­ces­sive in­car­na­tions as man, beast, or weeds. And of all the con­tam­i­nat­ing be­liefs which could have be­come fas­tened upon what may have been an emerg­ing mono­the­ism, none was so stul­ti­fy­ing as this be­lief in trans­mi­gra­tion—the doc­trine of the rein­car­na­tion of souls—which came from the Dra­vid­ian Dec­can. This be­lief in the weary and monotonous round of re­peated trans­mi­gra­tions robbed strug­gling mor­tals of their long-cher­ished hope of find­ing that de­liv­er­ance and spir­i­tual ad­vance­ment in death which had been a part of the ear­lier Vedic faith.

94:2.4This phil­o­soph­i­cally de­bil­i­tat­ing teach­ing was soon fol­lowed by the in­ven­tion of the doc­trine of the eter­nal es­cape from self by sub­mer­gence in the uni­ver­sal rest and peace of ab­so­lute union with Brah­man, the over­soul of all cre­ation. Mor­tal de­sire and hu­man am­bi­tion were ef­fec­tu­ally rav­ished and vir­tu­ally de­stroyed. For more than two thou­sand years the bet­ter minds of In­dia have sought to es­cape from all de­sire, and thus was opened wide the door for the en­trance of those later cults and teach­ings which have vir­tu­ally shack­led the souls of many Hindu peo­ples in the chains of spir­i­tual hope­less­ness. Of all civ­i­liza­tions, the Vedic-Aryan paid the most ter­ri­ble price for its re­jec­tion of the Salem gospel.

94:2.5Caste alone could not per­pet­u­ate the Aryan re­li­gio-cul­tural sys­tem, and as the in­fe­rior re­li­gions of the Dec­can per­me­ated the north, there de­vel­oped an age of de­spair and hope­less­ness. It was dur­ing these dark days that the cult of tak­ing no life arose, and it has ever since per­sisted. Many of the new cults were frankly athe­is­tic, claim­ing that such sal­va­tion as was at­tain­able could come only by man’s own un­aided ef­forts. But through­out a great deal of all this un­for­tu­nate phi­los­o­phy, dis­torted rem­nants of the Mel­chiz­e­dek and even the Adamic teach­ings can be traced.

94:2.6These were the times of the com­pi­la­tion of the later scrip­tures of the Hindu faith, the Brah­manas and the Up­an­ishads. Hav­ing re­jected the teach­ings of per­sonal re­li­gion through the per­sonal faith ex­pe­ri­ence with the one God, and hav­ing be­come con­tam­i­nated with the flood of de­bas­ing and de­bil­i­tat­ing cults and creeds from the Dec­can, with their an­thro­po­mor­phisms and rein­car­na­tions, the Brah­manic priest­hood ex­pe­ri­enced a vi­o­lent re­ac­tion against these vi­ti­at­ing be­liefs; there was a def­i­nite ef­fort to seek and to find true re­al­ity. The Brah­mans set out to dean­thro­po­mor­phize the In­dian con­cept of de­ity, but in so do­ing they stum­bled into the griev­ous er­ror of de­per­son­al­iz­ing the con­cept of God, and they emerged, not with a lofty and spir­i­tual ideal of the Par­a­dise Fa­ther, but with a dis­tant and meta­phys­i­cal idea of an all-en­com­pass­ing Ab­so­lute.