The doctrine of reincarnation among the Hindus.

It is generally thought that the Hindus admit reincarnation only as an expiation.

According to them, reincarnation would take place only in animal bodies. However, the lines that follow, taken from the travels of Mrs.

Ida Pfeiffer, seem to prove that in this respect the Indians have sounder ideas. [see below: Mrs.

Ida Pfeiffer, celebrated traveler.]

Mrs. Pfeiffer says: “In general, girls become engaged at one year of age. If the betrothed happens to die, she is considered a widow and is forbidden to marry. Widowhood is reputed to be a great misfortune. They think that this is due to the position of women whose conduct was not irreproachable in a previous life.”

Despite the importance that cannot be denied to these last words, it is necessary to acknowledge that between the metempsychosis of the Hindus and the doctrine admitted by the Parisian Society for Spiritist Studies there is a capital difference.

Let us cite here what Zimmermann says about the Hindu religion, in the “Travel Journal.” (Taschenbuch der Reisen — Google Books.)

“The foundation of that religion is the belief in a first and supreme being, in the immortality of the soul, and in the reward of virtue. The true and only God is called Brahm, who must not be confused with Brahma, created by him. He is the true light, which is the same, eternal, blessed in all times and places. From the immortal essence of Brahm emanated the goddess Bhavani, that is, Nature, and a legion of 1,180 million Spirits. Among these Spirits there are three demigods or superior genii: Brahma, Vishnu, and Shiva, the trinity of the Hindus. For a long time concord and happiness reigned among the Spirits. Later, however, a revolt broke out among them and several refused to obey. The rebels were cast down from the heights of heaven into the abyss of darkness. Then metempsychosis took place: each plant, each being was animated by a fallen angel. This belief explains the kindness of the Hindus toward animals: they regard them as their fellow creatures and do not wish to kill any of them. “We are led to believe that it was only the action of time that brought all that is bizarre in that religion, ill understood and falsified in the mouth of the people, down to the position of insane charlatanry. It is enough to indicate the attributes of some of its principal divinities to explain the present state of its religion. They admit 333 million inferior divinities: they are the goddesses of the elements, of the phenomena of Nature, of the arts, of diseases, etc. Besides these, there are the good and the evil genii: the number of the good exceeds that of the evil by three million.

“What is extremely remarkable — adds Zimmermann — is that one does not find, among the Hindus, a single image of the Supreme Being: it seems to them too great. They say that the whole Earth is His temple, and they adore Him under all forms.”

Thus, according to the Hindus, souls had been created happy and perfect, and their fall resulted from a rebellion; their incarnation in the bodies of animals is a punishment. According to the Spiritist Doctrine, souls were and still are created simple and ignorant; it is through successive incarnations that they arrive, thanks to their efforts and to divine mercy, at the perfection that will procure for them eternal happiness. Being obliged to progress, the soul may remain stationary for a longer or shorter period, but it does not retrograde. What it has acquired in knowledge and in morality is not lost. If it does not advance, neither does it recede: that is why it cannot return to animate beings inferior to Humanity. In this manner, the metempsychosis of the Hindus is founded upon the principle of the degradation of souls. Reincarnation, according to the Spirits, is founded upon the principle of continual progression. According to the Hindus, the soul began with perfection in order to arrive at abjection; perfection is the beginning and abjection the result. According to the Spirits, ignorance is the beginning; perfection, the aim and the result. It would be superfluous to seek to demonstrate which of these two doctrines is more rational and gives a more elevated idea of the justice and goodness of God. It is, then, through complete ignorance of their principles that some people confuse them. Tug…