An argument in favor of existence of reincarnation through philosophical explanation

What are science and religion, and how do they interrelate? Science and religion is a recognized field of study with dedicated journals e.

An argument in favor of existence of reincarnation through philosophical explanation

The axioms of mathematics are unprovable; the very word assumes that they have to be accepted. Being accepted, we go forward and on the basis of their unproved truth demonstrate other and succedent matters.

The sun is the apparent source of energy, and is confidently supposed by many to be a mass of burning material. No one, however, knows this to be so. No one was ever there, and the whole set of theories regarding the luminary rests on assumptions.

Many natural facts are against some of the theories. The great fact that the higher the mountain the more cold it is on top would be one, not wholly accounted for by theories as to radiation. Seeing that electricity is now so much better known, and that it is apparently all-pervading, the ancient idea that the sun is a center of electrical or magnetic energy which turns into heat as well as other things on reaching here, becomes plausible and throws some spice of illusion into the doctrine that our sun is a mass of burning matter.

The atom and the molecule are very influential words. They are constantly used by people claiming to follow science. Yet no one ever saw an atom or molecule. They are accepted as facts by science -- just as the spiritually-inclined accept the existence of the invisible soul -- yet it is impossible to objectively prove either the one or the other.

Dualism (Stanford Encyclopedia of Philosophy)

They are deemed to be proven because they are necessary. But let a student of the Wisdom Religion say that reincarnation is a fact, and Mahatmas also, because both are necessary in evolution, and at once a demand arises for "demonstration" by objective proofs.

Unless we deny the immortality of man and the existence of soul, there are no sound arguments against the doctrine of preexistence and rebirth save such as rest on the dictum that each soul is a new creation.

This dictum can be supported only by blind dogmatism, for given a soul we must sooner or later arrive at the theory of rebirth, because even if each soul is new on this earth it must keep on living somewhere after passing away, and in view of the known order of nature will have other bodies in other planets or spheres.

But for any intelligent person nowadays to accept the special-creation theory, with birth into the present life as the beginning of man, is to confess the whole problem of life to be incomprehensible and all its mysteries incapable of solution.

With shaded eyes and bated breath all such continually ask, "What does it all mean? If we come to this earth but for a few years and then go to some other, the soul must be embodied there as well as here, and if we have traveled from some other world we must have had there too our proper vesture.

The powers of mind and the laws governing its motion, its attachment, and its detachment, show that its reembodiment must be here, where it moved and worked, until such time as the mind is able to overcome the forces which chain it to this globe.

To permit the involved entity to transfer itself to another scene of action before it had overcome all the causes drawing it here and without its having worked out its responsibilities to other entities in the same stream of evolution would be unjust and contrary to the powerful occult laws and forces which continually operate upon it.

The early Christian Fathers saw this, and taught that the soul had fallen into matter and was obliged by the law of its nature to toil upward again to the place from which it came.

Each human being has a definite character different from every other human being, and masses of beings aggregated into nations show as wholes that the national force and distinguishing peculiarities go to make up a definite and separate national character.

These differences, both individual and national, are due to essential character and not to education. Even the doctrine of the survival of the fittest should show this, for the fitness cannot come from nothing but must at last show itself from the coming to the surface of the actual inner character.

And as both individuals and nations among those who are ahead in the struggle with nature exhibit an immense force in their character, we must find a place and time where the force was evolved. These, Theosophy says, are this earth and the whole period during which the human race has been on the planet.

So, then, while heredity has something to do with the difference in character as to force and morals, swaying the soul and mind a little and furnishing also the appropriate place for receiving reward and punishment, it is not the cause for the essential nature shown by every one.

A survey of one short human life gives no ground for the production of his inner nature. It is needful that each soul should have all possible experience, and one life cannot give this even under the best conditions. It would be folly for the Almighty to put us here for such a short time, only to remove us just when we had begun to see the object of life and the possibilities in it.

The vast disparity among men in respect to capacity compels us, if we wish to ascribe justice to Nature or to God, to admit reincarnation and to trace the origin of the disparity back to the past lives of the Ego. For people are as much hindered and handicapped, abused and made the victims of seeming injustice because of limited capacity, as they are by reason of circumstances of birth or education.

We see the uneducated rising above circumstances of family and training, and often those born in good families have very small capacity; but the troubles of nations and families arise from want of capacity more than from any other cause.

And if we consider savage races only, there the seeming injustice is enormous. For many savages have good actual brain capacity, but still are savage. This is because the Ego in that body is still savage and undeveloped, for in contrast to the savage there are many civilized men with small actual brain force who are not savage in nature because the indwelling Ego has had long experience in civilization during other lives, and being a more developed soul has power to use the brain instrument to its highest limit.

Each man feels and knows that he has an individuality of his own, a personal identity which bridges over not only the gaps made by sleep but also those sometimes supervening on temporary lesions in the brain.

An argument in favor of existence of reincarnation through philosophical explanation

This identity never breaks from beginning to end of life in the normal person, and only the persistence and eternal character of the soul will account for it. So, ever since we began to remember, we know that our personal identity has not failed us, no matter how bad may be our memory.

This disposes of the argument that identity depends on recollection, for the reason that if it did depend alone on recollection we should each day have to begin over again, as we cannot remember the events of the past in detail, and some minds remember but little yet feel their personal identity.

And as it is often seen that some who remember the least insist as strongly as the others on their personal identity, that persistence of feeling must come from the old and immortal soul.

Viewing life and its probable object, with all the varied experience possible for man, one must be forced to the conclusion that a single life is not enough for carrying out all that is intended by Nature to say nothing of what man himself desires to do.

The scale of variety in experience is enormous. There is a vast range of powers latent in man which we see may be developed if opportunity be given.An Argument in Favor of Existence of Reincarnation Through Philosophical Explanation. 1, words. 7 pages.

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The Practice of Animism During the Neolithic and Paleolithic Times. Philosophers call this one the First-Cause Argument, or the Cosmological Argument, and early advocates of this line of reasoning included Plato, Aristotle, and St. Thomas Aquinas. The zombie argument establishes only property dualism and a property dualist might think disembodied existence inconceivable—for example, if he thought the identity of a mind through time depended on its relation to a body (e.g., Penelhum ).

If it is true that our existence begins sometime at or during fetal development and ends when our bodies are pronounced dead, then there is nothing left to reincarnate. End of discussion. So, for the sake of argument, one should provisionally adopt a spiritualist perspective for the discussion to go forward.

The existence or non-existence of a thing does not depend on our having an argument in favor or against that existence. Thomas' Fifth Argument (Sober's Version) Among the objects that act for an end, some have minds whereas others do not.

A Critique of Arguments Offered Against Reincarnation Department of Philosophy, University Plazu, reincarnation - philosophy Introduction In his recent book Reincarnation: A Critical Examination (Amherst, New mind-body dualism entails the existence of astral bodies.

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