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IN CHAPTERS TITLE

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1.1.2_-_Intellect_and_the_Intellectual

1.19_-_Life

1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat

1.raa_-_Circles_2_(from_Life_of_the_Future_World)

3.01_-_Forms_of_Rebirth

3.7.1.01_-_Rebirth

3.7.1.02_-_The_Reincarnating_Soul

6.0_-_Conscious,_Unconscious,_and_Individuation

BOOK_I._--_PART_I._COSMIC_EVOLUTION

BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED

BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER

ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345

The_Monadology

PRIMARY CLASS

SIMILAR TITLES

metempsychosis

TERMS STARTING WITH

metempsychosis ::: n. --> The passage of the soul, as an immortal essence, at the death of the animal body it had inhabited, into another living body, whether of a brute or a human being; transmigration of souls.

Metempsychosis(Greek) ::: A compound vocable which may be rendered briefly by "insouling after insouling," or "changingsoul after soul." Metempsychosis contains the specific meaning that the soul of an entity, human or other,moves not merely from condition to condition, migrates not merely from state to state or from body tobody; but also that it is an indivisible entity in its inmost essence, which is pursuing a course along itsown particular evolutionary path as an individual monad, taking upon itself soul after soul; and it is theadventures which befall the soul, in assuming soul after soul, which in their aggregate are groupedtogether under this word metempsychosis.In ordinary language metempsychosis is supposed to be a synonym for transmigration, reincarnation,preexistence, and palingenesis, etc., but all these words in the esoteric philosophy have specific meaningsof their own, and should not be confused. It is of course evident that these words have strict relationswith each other, as, for instance, every soul in its metempsychosis also transmigrates in its own particularsense; and inversely every transmigrating entity also has its metempsychosis or soul-changings in its ownparticular sense. But these connections or interminglings of meanings must not be confused with thespecific significance attached to each one of these words.The essential meaning of metempsychosis can perhaps be briefly described by saying that a monadduring the course of its evolutionary peregrinations throws forth from itself periodically a newsoul-garment or soul-sheath, and this changing of souls or soul-sheaths as the ages pass is calledmetempsychosis. (See also Transmigration, Reincarnation, Preexistence, Palingenesis)

Metempsychosis: (Gr. meta, over + empsychoun, to animate) The doctrine that the same soul can successively reside in more than one body, human or animal. See Immortality. The doctrine was part of the Pythagorean teaching incorporated in mythical form in the Platonic philosophy (see Phaedrus, 249; Rep. X, 614). The term metempsychosis was not used before the Christian era. -- L.W.

Metempsychosis: The doctrine that the soul occupies another body after the death of the gross body. While the classical concept of metempsychosis includes the belief that the soul dwelling in a human may later occupy an animal body, too, occultists hold that the soul occupying a human body can be reincarnated in another human body only, and deny that the soul can migrate into a physical body on a lower scale of physical evolution.


TERMS ANYWHERE

7. Saba’ deMishpatim (The Aged in Decisions, Judgments), the Aged One or Scholar is Elijah who discourses with Yohai on the doctrine of metempsychosis;

Albigenses A sect arising in Southern France in the 11th century and opposed by the Roman Catholic Church, which exterminated it in the 13th century. It had affinity with the Catharists and also more distantly with the Paulicians, derivatives of the Eastern Church. The doctrines and the pedigree of the Albigenses show it to be a distant offshoot of Manichaeism, so long the formidable rival of orthodox Christianity in Europe and Asia. There was the characteristic Manichaean dualism and belief in some form of transmigration and metempsychosis. There was, according to some, the Docetic view of Christ — that his body was a mere appearance, his spirit being the reality. The authority of the Old Testament was not admitted as inspired.

"All depends on the meaning you attach to words used; it is a matter of nomenclature. Ordinarily, one says a man has intellect if he can think well; the nature and process and field of the thought do not matter. If you take intellect in that sense, then you can say that intellect has different strata, and Ford belongs to one stratum of intellect, Einstein to another — Ford has a practical and executive business intellect, Einstein a scientific discovering and theorising intellect. But Ford too in his own field theorises, invents, discovers. Yet would you call Ford an intellectual or a man of intellect? I would prefer to use for the general faculty of mind the word intelligence. Ford has a great and forceful practical intelligence, keen, quick, successful, dynamic. He has a brain that can deal with thoughts also, but even there his drive is towards practicality. He believes in rebirth (metempsychosis), for instance, not for any philosophic reason, but because it explains life as a school of experience in which one gathers more and more experience and develops by it. Einstein has, on the other hand, a great discovering scientific intellect, not, like Marconi, a powerful practical inventive intelligence for the application of scientific discovery. All men have, of course, an ‘intellect" of a kind; all, for instance, can discuss and debate (for which you say rightly intellect is needed); but it is only when one rises to the realm of ideas and moves freely in it that you say, ‘This man has an intellect".” Letters on Yoga

“All depends on the meaning you attach to words used; it is a matter of nomenclature. Ordinarily, one says a man has intellect if he can think well; the nature and process and field of the thought do not matter. If you take intellect in that sense, then you can say that intellect has different strata, and Ford belongs to one stratum of intellect, Einstein to another—Ford has a practical and executive business intellect, Einstein a scientific discovering and theorising intellect. But Ford too in his own field theorises, invents, discovers. Yet would you call Ford an intellectual or a man of intellect? I would prefer to use for the general faculty of mind the word intelligence. Ford has a great and forceful practical intelligence, keen, quick, successful, dynamic. He has a brain that can deal with thoughts also, but even there his drive is towards practicality. He believes in rebirth (metempsychosis), for instance, not for any philosophic reason, but because it explains life as a school of experience in which one gathers more and more experience and develops by it. Einstein has, on the other hand, a great discovering scientific intellect, not, like Marconi, a powerful practical inventive intelligence for the application of scientific discovery. All men have, of course, an ‘intellect’ of a kind; all, for instance, can discuss and debate (for which you say rightly intellect is needed); but it is only when one rises to the realm of ideas and moves freely in it that you say, ‘This man has an intellect’.” Letters on Yoga

metempsychosis ::: n. --> The passage of the soul, as an immortal essence, at the death of the animal body it had inhabited, into another living body, whether of a brute or a human being; transmigration of souls.

Gilgul ::: Metempsychosis: the migration of a soul from one body after its death to another.

Immortality: (Lat. in + mortalis, mortal) The doctrine that the soul or personality of man survives the death of the body. The two principal conceptions of immortality are: temporal immortality, the indefinite continuation of the individual mind after death and eternity, ascension of the soul to a higher plane of timelessness. Immortality is properly speaking restricted to post-existence (survival after death) but is extended by the theory of transmigration of souls. (See Metempsychosis) to include pre-exisence (life before birth).

Metempsychosis(Greek) ::: A compound vocable which may be rendered briefly by "insouling after insouling," or "changingsoul after soul." Metempsychosis contains the specific meaning that the soul of an entity, human or other,moves not merely from condition to condition, migrates not merely from state to state or from body tobody; but also that it is an indivisible entity in its inmost essence, which is pursuing a course along itsown particular evolutionary path as an individual monad, taking upon itself soul after soul; and it is theadventures which befall the soul, in assuming soul after soul, which in their aggregate are groupedtogether under this word metempsychosis.In ordinary language metempsychosis is supposed to be a synonym for transmigration, reincarnation,preexistence, and palingenesis, etc., but all these words in the esoteric philosophy have specific meaningsof their own, and should not be confused. It is of course evident that these words have strict relationswith each other, as, for instance, every soul in its metempsychosis also transmigrates in its own particularsense; and inversely every transmigrating entity also has its metempsychosis or soul-changings in its ownparticular sense. But these connections or interminglings of meanings must not be confused with thespecific significance attached to each one of these words.The essential meaning of metempsychosis can perhaps be briefly described by saying that a monadduring the course of its evolutionary peregrinations throws forth from itself periodically a newsoul-garment or soul-sheath, and this changing of souls or soul-sheaths as the ages pass is calledmetempsychosis. (See also Transmigration, Reincarnation, Preexistence, Palingenesis)

Metempsychosis: (Gr. meta, over + empsychoun, to animate) The doctrine that the same soul can successively reside in more than one body, human or animal. See Immortality. The doctrine was part of the Pythagorean teaching incorporated in mythical form in the Platonic philosophy (see Phaedrus, 249; Rep. X, 614). The term metempsychosis was not used before the Christian era. -- L.W.

Metempsychosis: The doctrine that the soul occupies another body after the death of the gross body. While the classical concept of metempsychosis includes the belief that the soul dwelling in a human may later occupy an animal body, too, occultists hold that the soul occupying a human body can be reincarnated in another human body only, and deny that the soul can migrate into a physical body on a lower scale of physical evolution.

Preexistence ::: This term means that the human soul did not first come into being or existence with its present birth onearth; in other words, that it preexisted before it was born on earth.This doctrine of preexistence is by no means typically theosophical, for it likewise was a part of the earlyteachings of Christianity, as is evidenced in the writings that remain to us of Origen, the greatAlexandrian Church Father, and of his school. The theosophical student should be very careful indistinguishing the technical meanings that pertain to several words which in popular and mistaken usageare often employed interchangeably, as for example preexistence, metempsychosis, transmigration,reincarnation, reimbodiment, rebirth, metensomatosis, palingenesis. Each one of these words has aspecific meaning typically its own, and describes or sets forth one phase of the destiny of a reimbodyingand migrating entity. In popular usage, several of these words are used as synonyms, and this usage iswrong. Preexistence, for instance, does not necessarily signify the transmigration of an entity from planeto plane nor, indeed, does it signify as does reincarnation that a migrating monad reinfleshes orreincarnates itself through its ray on earth. Preexistence signifies only that a soul, be it human or other,preexisted before its birth on earth.The doctrine of the great Origen, as found in his works that remain to us, was that the human soulpreexisted in the spiritual world, or within the influence or range of the divine essence or "God," before itbegan a series of reincarnations on earth. It is obvious that Origen's manner of expressing his views is amore or less faithful but distorted reflection of the teaching of the esoteric philosophy. The teaching ofpreexistence as outlined by Origen and his school and followers, with others of his mysticalquasi-theosophical doctrines, was formally condemned and anathematized at the Home Synod held underMennas at Constantinople about 543 of the Christian era. Thus passed out of orthodox Christian theologyas a "newly discovered heresy" what was a most important and mystical body of teaching of the earlycenturies of the new Christian religion -- to the latter's great loss, spiritual and intellectual. The doctrinesof Origen and his school may be said to have formed an important part of original Christian theosophy, aform of universal theosophy of Christianized character. (See under their respective heads the variouscorrelated doctrines mentioned above.)

Pythagoreanism: The doctrines (philosophical, mathematical, moral, and religious) of Pythagoras (c. 572-497) and of his school which flourished until about the end of the 4th century B.C. The Pythagorean philosophy was a dualism which sharply distinguished thought and the senses, the soul and the body, the mathematical forms of things and their perceptible appearances. The Pythagoreans supposed that the substances of all things were numbers and that all phenomena were sensuous expressions of mathematical ratios. For them the whole universe was harmony. They made important contributions to mathematics, astronomv, and physics (acoustics) and were the first to formulate the elementary principles and methods of arithmetic and geometry as taught in the first books of Euclid. But the Pythagorean sect was not only a philosophical and mathematical school (cf. K. von Fritz, Pythagorean Politics in Southern Italy, 1941), but also a religious brotherhood and a fellowship for moral reformation. They believed in the immortality and transmigration (see Metempsychosis) of the soul which they defined as the harmony of the body. To restore harmony which was confused by the senses was the goal of their Ethics and Politics. The religious ideas were closely related to those of the Greek mysteries which sought by various rites and abstinences to purify and redeem the soul. The attempt to combine this mysticism with their mathematical philosophy, led the Pythagoreans to the development of an intricate and somewhat fantastic symbolism which collected correspondences between numbers and things and for example identified the antithesis of odd and even with that of form and matter, the number 1 with reason, 2 with the soul, etc. Through their ideas the Pythagoreans had considerable effect on the development of Plato's thought and on the theories of the later Neo-platonists.

rebirth. An English term that does not have an exact correlate in Buddhist languages, rendered instead by a range of technical terms, such as the Sanskrit PUNARJANMAN (lit. "birth again") and PUNARBHAVA (lit. "re-becoming"), and, less commonly, the related PUNARMṚTYU (lit. "redeath"). The Sanskrit term JĀTI ("birth") also encompasses the notion of rebirth. The doctrine of rebirth is central to Buddhism. It was not an innovation of the Buddha, being already common to a number of philosophical schools of ancient India by the time of his appearance, especially those connected with the sRAMAnA movement of religious mendicants. Rebirth (sometimes called metempsychosis) is described as a beginningless process in which a mental continuum (see SAMTĀNA) takes different (usually) physical forms lifetime after lifetime within the six realms (GATI) of SAMSĀRA: divinities (DEVA), demigods (ASURA), humans (MANUsYA), animals (TIRYAK), ghosts (PRETA), and hell denizens (NĀRAKA). The cycle of rebirth operates through the process of activity (KARMAN), with virtuous (KUsALA) actions serving as the cause for salutary rebirths among the divinities and human beings, and unvirtuous (AKUsALA) actions serving as the cause of unsalutary rebirths (DURGATI; APĀYA) among demigods, animals, ghosts, and hell denizens. The goal of the Buddhist path has been traditionally described as the cessation of the cycle of rebirth through the eradication of its causes, which are identified as the afflictions (KLEsA) of greed, hatred, and ignorance and the actions motivated by those defilements. Despite this ultimate goal, however, much traditional Buddhist practice has been directed toward securing rebirth as a human or divinity for oneself and one's family members, while avoiding rebirth in the evil realms. The issue of how Buddhism reconciles the doctrine of rebirth with its position that there is no perduring self (ANĀTMAN) has long been discussed within the tradition. Some schools of mainstream Buddhism, such as the VĀTSĪPUTRĪYA or PUDGALAVĀDA, have gone so far as to posit that, while there may be no perduring "self," there is an "inexpressible" (avācya) "person" (PUDGALA) that is neither the same as nor different from the five aggregates (SKANDHA), which transmigrates from lifetime to lifetime. A more widely accepted view among the traditions sees the person as simply a sequence of mental and physical processes, among which is the process called consciousness (VIJNĀNA). Consciousness, although changing every moment, persists as a continuum over time. Death is simply the transfer of this conscious continuum (SAMTĀNA) from one impermanent mental and physical foundation to the next, just as the light from one candle may be transferred to the next in a series of candles. The exact process by which rebirth occurs is variously described in the different Buddhist traditions, with some schools asserting that rebirth occurs in the moments immediately following death, with other schools positing the existence of an "intermediate state" (ANTARĀBHAVA) between death in one lifetime and rebirth in another, with that period lasting as long as forty-nine days (see SISHIJIU [RI] ZHAI). This state, translated as BAR DO in Tibetan, became particularly important in Tibet in both funerary rituals and in tantric practice, especially that of the RNYING MA sect. The reality of rebirth is one of the cardinal doctrines of Buddhism, which the religion claims can be empirically validated through direct spiritual insight (see YOGIPRATYAKsA). Indeed, understanding the validity of this cycle of rebirth is associated with two of the three types of knowledge (TRIVIDYĀ) that are experienced through the enlightenment of an ARHAT or a buddha: the ability to remember one's own former lives (PuRVANIVĀSĀNUSMṚTI) in all their detail and insight into the future rebirth destinies of all other beings based on their own actions (S. CYUTYUPAPĀDĀNUSMṚTI). See also SAMSĀRA.

Rebirth ::: In former times the doctrine used to pass in Europe under the grotesque name of transmigration which brought with it to theWestern mind the humorous image of the soul of Pythagoras migrating, a haphazard bird of passage, from the human form divine into the body of a guinea-pig or an ass. The philosophical appreciation of the theory expressed itself in the admirable but rather unmanageable Greek word, metempsychosis, which means the insouling of a new body by the same psychic individual. The Greek tongue is always happy in its marriage of thought and word and a better expression could not be found; but forced into English speech the word becomes merely long and pedantic without any memory of its subtle Greek sense and has to be abandoned. Reincarnation is the now popular term, but the idea in the word leans to the gross or external view of the fact and begs many questions. I
   refer "rebirth", for it renders the sense of the wide, colourless, but sufficient Sanskrit term, punarjanma, "again-birth", and commits us to nothing but the fundamental idea which is the essence and life of the doctrine.
   Ref: CWSA Vol. 13, Page: 259

Rebirth ::: One of the several aspects or branches of the general doctrine of reimbodiment. A word of large andgeneralized significance. Signifying merely a succession of rebirths, the definition becomes generalized,excluding specific explanations as to the type or kind of reimbodiment. The likeness between the ideacomprised in this word and that belonging to the term reincarnation is very close, yet the two ideas arequite distinct. (For this difference see Reincarnation; also Preexistence, Metempsychosis,Transmigration, etc.)

Reimbodiment ::: This term means that the living and migrating entity takes upon itself a new body at some time afterdeath. Its meaning, therefore, is a highly generalized one, and the specific significance is that ofassuming new imbodiments periodically. It teaches something more than that the soul merely preexists,the idea being that the soul takes unto itself a succession of new bodies -- on whatever plane it mayhappen to be. This particular aspect or branch of the general doctrine of the migration of living entitiestells us not what kind of body the soul newly assumes, nor whether that body be taken here on earth orelsewhere, that is to say, whether the new body is to be a visible body or an invisible one in the invisiblerealms of nature. It simply says that the life-center reimbodies itself; and this is the essence of thespecific meaning of this word. (See also Preexistence, Rebirth, Metempsychosis, Reincarnation, etc.)

Reincarnation ::: An anglicized word of Latin derivation, meaning "reinfleshment," the coming again into a human bodyof an excarnate human soul. The repetitive reimbodiment of the reincarnating human ego in vehicles ofhuman flesh -- this being a special case of the general doctrine of reimbodiment. This general doctrine ofreimbodiment applies not solely to man, but to all centers of consciousness whatsoever, or to all monadswhatsoever -- wheresoever they may be on the evolutionary ladder of life, and whatsoever may be theirparticular developmental grade thereon.The meaning of this general doctrine is very simple indeed. It is as follows: everylife-consciousness-center, in other words, every monad or monadic essence, reincorporates itselfrepeatedly in various vehicles or bodies, to use the popular word. These bodies may be spiritual, or theymay be physical, or they may be of a nature intermediate between these two, i.e., ethereal. This rule ofnature, which applies to all monads without exception, takes place in all the different realms of thevisible and invisible universe, and on all its different planes, and in all its different worlds.There are eight words used in the theosophical philosophy in connection with reimbodiment, which arenot all synonymous, although some of these eight words have almost the same specific meaning. Theyare: preexistence, rebirth, reimbodiment, palingenesis, metensomatosis, metempsychosis, transmigration,reincarnation (see under each word for definition). Of these eight words, four only may be said to containthe four different basic ideas of the general doctrine of reimbodiment, and these four are preexistence,reimbodiment, metempsychosis, and transmigration.In no case is the word reincarnation identical with any of the other seven words, though of course it hasgrounds of strong similarity with them all, as for instance with preexistence, because obviously the entitypreexists before it reincarnates; and on the same grounds it is similar to rebirth, reimbodiment, andmetensomatosis.The meaning of the word reincarnation differs specifically from rebirth in this, that the latter word simplymeans rebirth in human bodies of flesh on this earth; while the former term also contains the implication,tacit if not expressed, of possible incarnations in flesh by entities which have finished their earthlypilgrimage or evolution, but who can and sometimes do return to this earth in order to incarnate for thepurpose of aiding their less evolved brothers.

Samsara (Sanskrit) Saṃsāra [prefix sam + the verbal root sṛ to go, proceed; to wander about] The word Samsara is commonly rendered as the wandering of the human monad under karmic impulsions through enormously varying successions of states, and in different spheres or worlds of the manifested as well as unmanifest universe — the processes of metempsychosis and transmigration with particular application to human monads and the doctrine of reincarnation.

The meanings of transmigration, metempsychosis, metensomatosis, the Hebrew gilgulim, etc., are not synonymous. Each one of these words has its own particular significance, although many of these different words overlap to a certain extent. Thus a being who reincarnates on earth — takes up a body of flesh — likewise transmigrates in the sense of passing over from one condition of life to another, followed by a third and yet others; and that during this process there is a certain change of the condition of the soul or migrating entity which is the particular meaning of metempsychosis; and furthermore, the assumption of a new physical body which is part of the meaning of reincarnation appears in the specific term metensomatosis, and yet again the phase of rebirth is likewise involved. Each one of these different terms, and others, sets forth one particular aspect of the destiny and adventures of the peregrinating entity.

transmigration ::: n. --> The act of passing from one country to another; migration.
The passing of the soul at death into another mortal body; metempsychosis.

Transmigration of Souls: See Metempsychosis. Trans-ordinal laws: Connecting properties of aggregates of different orders. Laws connecting the characteristics of inorganic things with living tilings. (Broad). -- H.H.

Transmigration The belief that human souls after death pass into other bodies either human or animal, and mistakenly given as a synonym for reincarnation, metempsychosis, etc. Transmigration in general means the passing of an entity from one imbodiment to another, without regard to the status of the entity or the form of the imbodiments, so that it includes various specific meanings denoted by other terms. Actually the word refers to the transmigration of life-atoms, especially those of the human vehicles after dissolution. According to their own affinities and degree of development, these life-atoms which have composed the lower human principles transmigrate to other physical psychomental bodies, there to pursue each its own further specific evolution, unretarded by the temporary association with its former body. Eventually, when the proper cyclic time arrives, they are all again attracted back to the reincarnating human entity to which they formerly belonged. The teaching as to the transmigration of the life-atoms is very important in elucidation of the unity of all life, the interaction of all nature, and the working of karma.

Transmigration ::: This word is grossly misunderstood in the modern Occident, as also is the doctrine comprised under theold Greek word metempsychosis, both being modernly supposed to mean, through the commonmisunderstanding of the ancient literatures, that the human soul at some time after death migrates into thebeast realm and is reborn on earth in a beast body. The real meaning of this statement in ancient literaturerefers to the destiny of what theosophists call the life-atoms, but it has absolutely no reference to thedestiny of the human soul, as an entity.Theosophy accepts all aspects of the ancient teaching, but explains and interprets them. Our doctrine inthis respect unless, indeed, we are treating of the case of a "lost soul,"is "once a man, always a man." Thehuman soul can no more migrate over and incarnate in a beast body than can the psychical apparatus of abeast incarnate in human flesh. Why? Because in the former case, the beast vehicle offers to the humansoul no opening at all for the expression of the spiritual and intellectual and psychical powers andfaculties and tendencies which make a man human. Nor can the soul of the beast enter into a humanbody, because the impassable gulf of a psychical and intellectual nature, which separates the twokingdoms, prevents any such passage from the one up into another so much its superior in all respects. Inthe former case, there is no attraction for the man beastwards; and in the latter case there is theimpossibility of the imperfectly developed beast mind and beast soul finding a proper lodgment in whatto it is truly a godlike sphere which it simply cannot enter.Transmigration, however, has a specific meaning when the word is applied to the human soul: the livingentity migrates or passes over from one condition to another condition or state or plane, as the case maybe, whether these latter be in the invisible realms of nature or in the visible realms, and whether the stateor condition be high or low. The specific meaning of this word, therefore, implies nothing more than achange of state or of condition or of plane: a migrating of the living entity from one to the other, butalways in conditions or estates or habitudes appropriate and pertaining to its human dignity.In its application to the life-atoms, to which are to be referred the observations of the ancients withregard to the lower realms of nature, transmigration means briefly that the particular life-atoms, which intheir aggregate compose man's lower principles, at and following the change that men call death migrateor transmigrate or pass into other bodies to which these life-atoms are attracted by similarity ofdevelopment -- be these attractions high or low, and they are usually low, because their own evolutionarydevelopment is as a rule far from being advanced. Nevertheless, it should be remembered that theselife-atoms compose man's inner -- and outer -- vehicles or bodies, and that in consequence there arevarious grades or classes of these life-atoms, from the physical upwards (or inwards if you please) to theastral, purely vital, emotional, mental, and psychical.This is, in general terms, the meaning of transmigration. The word means no more than the specificsenses just outlined, and stops there. But the teaching concerning the destiny of the entity is continuedand developed in the doctrine pertaining to the word metempsychosis.

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   3 Voltaire

*** WISDOM TROVE ***

1:Books are the true metempsychosis,&

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1:Reincarnation—Metempsychosis—Rebirth—has ~ William Walker Atkinson,

2:We don’t believe in anything as simple as metempsychosis—the movement of an individual soul from one body to another. That’s not what we mean by reincarnation at all.” “What ~ Neal Stephenson,

3:Books are the true metempsychosis,--they are the symbol and presage of immortality. The dead men are scattered, and none shall find them. Behold they are here! they do but sleep. ~ Henry Ward Beecher,

4:I am, indeed, an absolute materialist so far as actual belief goes; with not a shred of credence in any form of supernaturalism—religion, spiritualism, transcendentalism, metempsychosis, or immortality. ~ H P Lovecraft,

5:A more common explanation for the feeling of being Old in Soul is tied up in Buddhist and Hindu ideas of reincarnation, or metempsychosis. Interestingly, this is most likely where the origin of the phrase “Old Soul” came from in the first place. ~ Aletheia Luna,

6:Oh! the metempsychosis! Oh! Pythagoras, that in bright Greece, two thousand years ago, did die, so good, so wise, so mild; I sailed with thee along the Peruvian coast last voyage—and, foolish as I am, taught thee, a green simple boy, how to splice a rope. ~ Herman Melville,

7:I am convinced that everything has come down to us from the banks of the Ganges, astronomy, astrology, metempsychosis, etc. It does not behoove us, who were only savages and barbarians when these Indians and Chinese peoples were civilized and learned, to dispute their antiquity. ~ Voltaire,

8:I love afternoons like that, like when we talk about things like metempsychosis, when we learn so much, and explore so much, and ideas grow and take flight, like the idea about the universe and the egg. I love being home-schooled, when we don't have to stick to subjects and timetables and rules. ~ David Almond,

9:I am convinced that everything has come down to us from the banks of the Ganges, - astronomy, astrology, metempsychosis, etc... It is very important to note that some 2,500 years ago at the least Pythagoras went from Samos to the Ganges to learn geometry...But he would certainly not have undertaken such a strange journey had the reputation of the Brahmins' science not been long established in Europe ~ Voltaire,

10:Metempsychosis [once With Christ He Entered Salem] Once with Christ he entered Salem, Once in Moab bullied Balaam, Once by Apuleius staged He the pious much enraged. And, again, his head, as beaver, Topped the neck of Nick the Weaver. Omar saw him (minus tether Free and wanton as the weather: Knowing naught of bit or spur) Stamping over Bahram-Gur. Now, as Altgeld, see him joy As Governor of Illinois! ~ Ambrose Bierce,

11:Metempsychosis 'Mid the seal-silt and the sea-sand, Sinuous and sinister, fold on fold, Sliding and winding tortuously, Slips the sea-snake, weird and old; Longing, with gleams of slumberous fire In her dull eyes, and fierce desire In her slow brain, for that far time When, rising lotus-like from ooze and slime, Her sinuate litheness changed to supple grace, Her sibilance melted to witching speech, She shall the heights of glorious being reach. And lure her prey with woman's form and face. ~ Arlo Bates,

12:(circle 5) o look here now this is the way itself (circle 6) by which you'll understand the gilgul metempsychosis complete (circle 7) the one I now write in the circle (circle 8) the intention of the explanation (center circle 9) way that may be understood as three-fold gilgul metempsychosis (spokes) the chosen way disclosing secrets of the world & man [bk1sm.gif] -- from A Big Jewish Book: Poems and Other Visions of the Jews from Tribal Times to the Present, Edited by Jerome Rothenberg ~ Rabbi Abraham Abulafia, Circles 2 (from Life of the Future World) ,

13:I am convinced that everything has come down to us from the banks of the Ganges, - astronomy, astrology, metempsychosis, etc. It does not behove us, who were only savages and barbarians when these Indian and Chinese peoples were civilised and learned, to dispute their antiquity. . . . It is very important to note that some 2,500 years ago at the least Pythagoras went from Samos to the Ganges to learn geometry. . . . But he would certainly not have undertaken such a strange journey had the reputation of the Brahmins' science not been long established in Europe. ~ Voltaire,

14:Do you know," said Natasha in a whisper, moving closer to Nicholas and Sonya,"that when one goes on and on recalling memories, one at last begins to remember what happened before one was in the world . . ." "That is metempsychosis," said Sonya, who had always learned well, and remembered everything."The Egyptians believed that our souls have lived in animals, and will go back into animals again." "No, I don't believe we ever were in animals," said Natasha, still in a whisper though the music had ceased."But I am certain that we were angels somewhere there, and have been here, and that is why we remember . . . . ~ Leo Tolstoy,

15:The imagination places the world of the future either far above us, or far below, or in a relation of metempsychosis to ourselves. We dream of traveling through the universe—but is not the universe within ourselves? The depths of our spirit are unknown to us—the mysterious way leads inwards. Eternity with its worlds—the past and future—is in ourselves or nowhere. The external world is the world of shadows—it throws its shadow into the realm of light. At present this realm certainly seems to us so dark inside, lonely, shapeless. But how entirely different it will seem to us—when this gloom is past, and the body of shadows has moved away. We will experience greater enjoyment than ever, for our spirit has been deprived. ~ Novalis,

16:There was not a philosopher of any notoriety who did not hold to this doctrine of metempsychosis, as taught by the Brahmans, Buddhists, and later by the Pythagoreans, in its esoteric sense, whether he expressed it more or less intelligibly. Origen and Clemens Alexandrinus, Synesius and Chalcidius, all believed in it; and the Gnostics, who are unhesitatingly proclaimed by history as a body of the most refined, learned, and enlightened men, * were all believers in metempsychosis. Socrates entertained opinions identical with those of Pythagoras; and both, as the penalty of their divine philosophy, were put to a violent death. The rabble has been the same in all ages. Materialism has been, and will ever be blind to spiritual truths. These philosophers held, with the Hindus, that God had infused into matter a portion of his own Divine Spirit, which animates and moves every particle. They ~ Helena Petrovna Blavatsky,

17:There was not a philosopher of any notoriety who did not hold to this doctrine of metempsychosis, as taught by the Brahmans, Buddhists, and later by the Pythagoreans, in its esoteric sense, whether he expressed it more or less intelligibly. Origen and Clemens Alexandrinus, Synesius and Chalcidius, all believed in it; and the Gnostics, who are unhesitatingly proclaimed by history as a body of the most refined, learned, and enlightened men, were all believers in metempsychosis. Socrates entertained opinions identical with those of Pythagoras; and both, as the penalty of their divine philosophy, were put to a violent death. The rabble has been the same in all ages. Materialism has been, and will ever be blind to spiritual truths. These philosophers held, with the Hindus, that God had infused into matter a portion of his own Divine Spirit, which animates and moves every particle. ~ H.P. Blavatsky, Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology, Vol. I, The veil of Isis, p.12, (1877),

18:FAUSTUS. Ah, Faustus, Now hast thou but one bare hour to live, And then thou must be damn'd perpetually! Stand still, you ever-moving spheres of heaven, That time may cease, and midnight never come; Fair Nature's eye, rise, rise again, and make Perpetual day; or let this hour be but A year, a month, a week, a natural day, That Faustus may repent and save his soul! O lente,172 lente currite, noctis equi! The stars move still, time runs, the clock will strike, The devil will come, and Faustus must be damn'd. O, I'll leap up to my God!—Who pulls me down?— See, see, where Christ's blood streams in the firmament! One drop would save my soul, half a drop: ah, my Christ!— Ah, rend not my heart for naming of my Christ! Yet will I call on him: O, spare me, Lucifer!— Where is it now? 'tis gone: and see, where God Stretcheth out his arm, and bends his ireful brows! Mountains and hills, come, come, and fall on me, And hide me from the heavy wrath of God! No, no! Then will I headlong run into the earth: Earth, gape! O, no, it will not harbour me! You stars that reign'd at my nativity, Whose influence hath allotted death and hell, Now draw up Faustus, like a foggy mist. Into the entrails of yon labouring cloud[s], That, when you173 vomit forth into the air, My limbs may issue from your smoky mouths, So that my soul may but ascend to heaven! [The clock strikes the half-hour.] Ah, half the hour is past! 'twill all be past anon O God, If thou wilt not have mercy on my soul, Yet for Christ's sake, whose blood hath ransom'd me, Impose some end to my incessant pain; Let Faustus live in hell a thousand years, A hundred thousand, and at last be sav'd! O, no end is limited to damned souls! Why wert thou not a creature wanting soul? Or why is this immortal that thou hast? Ah, Pythagoras' metempsychosis, were that true, This soul should fly from me, and I be chang'd Unto some brutish beast!174 all beasts are happy, For, when they die, Their souls are soon dissolv'd in elements; But mine must live still to be plagu'd in hell. Curs'd be the parents that engender'd me! No, Faustus, curse thyself, curse Lucifer That hath depriv'd thee of the joys of heaven. [The clock strikes twelve.] O, it strikes, it strikes! Now, body, turn to air, Or Lucifer will bear thee quick to hell! [Thunder and lightning.] O soul, be chang'd into little water-drops, And fall into the ocean, ne'er be found! Enter DEVILS. My God, my god, look not so fierce on me! Adders and serpents, let me breathe a while! Ugly hell, gape not! come not, Lucifer! I'll burn my books!—Ah, Mephistophilis! [Exeunt DEVILS with FAUSTUS.] ~ Christopher Marlowe,

19:Metempsychosis DRAMATIS PERSONAE. ST. JOHN _a Presidential Candidate_ MCDONALD _a Defeated Aspirant_ MRS. HAYES _an Ex-President_ PITTS-STEVENS _a Water Nymph_ _Scene_-A Small Lake in the Alleghany Mountains. ST. JOHN: Hours I've immersed my muzzle in this tarn And, quaffing copious potations, tried To suck it dry; but ever as I pumped Its waters into my distended skin The labor of my zeal extruded them In perspiration from my pores; and so, Rilling the marginal declivity, They fell again into their source. Ah, me! Could I but find within these ancient hills Some long extinct volcano, by the rains Of countless ages in its crater brimmed Like a full goblet, I would lay me down Prone on the outer slope, and o'er its edge Arching my neck, I'd siphon out its store And flood the valleys with my sweat for aye. So should I be accounted as a god, Even as Father Nilus is. What's that? Methought I heard some sawyer draw his file With jarring, stridulous cacophany Across his notchy blade, to set its teeth And mine on edge. Ha! there it goes again! _Song, within_. Cold water's the milk of the mountains, And Nature's our wet-nurse. O then, Glue thou thy blue lips to her fountains Forever and ever, amen! 345 ST. JOHN: Why surely there's congenial company Aloof-the spirit, I suppose, that guards This sacred spot; perchance some water-nymph Who laving in the crystal flood her limbs Has taken cold, and so, with raucous voice Afflicts the sensitive membrane of mine ear The while she sings my sentiments. _(Enter Pitts-Stevens.)_ Hello! What fiend is this? PITTS-STEVENS: 'Tis I, be not afraid. ST. JOHN: And who, thou antiquated crone, art thou? I ne'er forget a face, but names I can't So well remember. I have seen thee oft. When in the middle season of the night, Curved with a cucumber, or knotted hard With an eclectic pie, I've striven to keep My head and heels asunder, thou has come, With sociable familiarity, Into my dream, but not, alas, to bless. PITTS-STEVENS: My name's Pitts-Stevens, age just seventeen years; Talking teetotaler, professional Beauty. ST. JOHN: What dost them here? PITTS-STEVENS: 346 I'm come, fair sir, With paint and brush to blazon on these rocks The merits of my master's nostrum-so: _(Paints rapidly.)_ 'McDonald's Vinegar Bitters!' ST. JOHN: What are they? PITTS-STEVENS: A woman suffering from widowhood Took a full bottle and was cured. A man There was-a murderer; the doctors all Had given him up-he'd but an hour to live. He swallowed half a glassful. He is dead, But not of Vinegar Bitters. A wee babe Lay sick and cried for it. The mother gave That innocent a spoonful and it smoothed Its pathway to the tomb. 'Tis warranted To cause a boy to strike his father, make A pig squeal, start the hair upon a stone, Or play the fiddle for a country dance. _(Enter McDonald, reading a Sunday-school book.)_ Good morrow, sir; I trust you're well. MCDONALD: H'lo, Pitts! Observe, good friends, I have a volume here Myself am author of-a noble book To train the infant mind (delightful task!) It tells how one Samantha Brown, age, six, A gutter-bunking slave to rum, was saved By Vinegar Bitters, went to church and now Has an account at the Pacific Bank. I'll read the whole work to you. ST JOHN: Heaven forbid! I've elsewhere an engagement. 347 PITTS-STEVENS: I am deaf. MCDONALD _(reading regardless):_ 'Once on a time there lived'-_(Enter Mrs. Hayes.)_ Behold our queen! ALL: Her eyes upon the ground Before her feet she low'rs, Walking, in thought profound, As 'twere, upon all fours. Her visage is austere, Her gait a high parade; At every step you hear The sloshing lemonade! MRS. HAYES _(to herself):_ Once, sitting in the White House, hard at work Signing State papers (Rutherford was there, Knitting some hose) a sudden glory fell Upon my paper. I looked up and saw An angel, holding in his hand a rod Wherewith he struck me. Smarting with the blow I rose and (cuffing Rutherford) inquired: 'Wherefore this chastisement?' The angel said: 'Four years you have been President, and still There's rum!'-then flew to Heaven. Contrite, I swore Such oath as lady Methodist might take, My second term should medicine my first. The people would not have it that way; so I seek some candidate who'll take my soulMy spirit of reform, fresh from my breast, And give me his instead; and thus equipped With my imperious and fiery essence, Drive the Drink-Demon from the land and fill 348 The people up with water till their teeth Are all afloat. (_St. John discovers himself_.) What, _you_? ST. JOHN: Aye, Madam, I'll Swap souls with you and lead the cold sea-green Amphibians of Prohibition on, Pallid of nose and webbed of foot, swim-bladdered, Gifted with gills, invincible! MRS. HAYES: Enough, Stand forth and consummate the interchange. (_While McDonald and Pitts-Stevens modestly turn their backs, the latter blushing a delicate shrimp-pink, St. John and Mrs. Hayes effect an exchange of immortal parts. When the transfer is complete McDonald turns and advances, uncorking a bottle of Vinegar Bitters_.) MCDONALD (_chanting_): Nectar compounded of simples Cocted in Stygian shadesAcids of wrinkles and pimples From faces of ancient maidsAcrid precipitates sunken From tempers of scolding wives Whose husbands, uncommonly drunken, Are commonly found in dives,With this I baptize and appoint thee (_to St. John_.) To marshal the vinophobe ranks. In the name of Dambosh I anoint thee (_pours the liquid down St. John's back_.) As King of aquatical cranks! 349 (_The liquid blisters the royal back, and His Majesty starts on a dead run, energetically exclaiming. Exit St. John_.) MRS. HAYES: My soul! My soul! I'll never get it back Unless I follow nimbly on his track. (_Exit Mrs. Hayes_.) PITTS-STEVENS: O my! he's such a beautiful young man! I'll follow, too, and catch him if I can. (_Exit Pitts-Stevens_.) MCDONALD: He scarce is visible, his dust so great! Methinks for so obscure a candidate He runs quite well. But as for ProhibitionI mean myself to hold the first position. (_Produces a pocket flask, topes a cruel quantity of double-distilled thunder-and-lightning out of it, smiles so grimly as to darken all the stage and sings_): Though fortunes vary let all be merry, And then if e'er a disaster befall, At Styx's ferry is Charon's wherry In easy call. Upon a ripple of golden tipple That tipsy ship'll convey you best. To king and cripple, the bottle's the nipple Of Nature's breast! ~ Ambrose Bierce,

   3 Integral Yoga
   1 Psychology
   1 Poetry
   1 Philosophy
   1 Occultism
   1 Christianity


   3 Sri Aurobindo


   3 The Secret Doctrine
   2 Essays In Philosophy And Yoga

1.19 - Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga   6:When we study this Life as it manifests itself upon earth with Matter as its basis, we observe that essentially it is a form of the one cosmic Energy, a dynamic movement or current of it positive and negative, a constant act or play of the Force which builds up forms, energises them by a continual stream of stimulation and maintains them by an unceasing process of disintegration and renewal of their substance. This would tend to show that the natural opposition we make between death and life is an error of our mentality, one of those false oppositions - false to inner truth though valid in surface practical experience - which, deceived by appearances, it is constantly bringing into the universal unity. Death has no reality except as a process of life. Disintegration of substance and renewal of substance, maintenance of form and change of form are the constant process of life; death is merely a rapid disintegration subservient to life's necessity of change and variation of formal experience. Even in the death of the body there is no cessation of Life, only the material of one form of life is broken up to serve as material for other forms of life. Similarly we may be sure, in the uniform law of Nature, that if there is in the bodily form a mental or psychic energy, that also is not destroyed but only breaks out from one form to assume others by some process of metempsychosis or new ensouling of body. All renews itself, nothing perishes.   7:It could be affirmed as a consequence that there is one allpervading Life or dynamic energy - the material aspect being only its outermost movement - that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.

1951-03-22 - Relativity- time - Consciousness - psychic Witness - The twelve senses - water-divining - Instinct in animals - story of Mothers cat, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga    To finish my story, if you leave an animal in its normal state, far from man, it obeys the spirit of the species, it has a very sure instinct and it will never commit any stupidities. But if you take it and keep it with you, it loses its instinct, and it is then you who must look after it, for it no longer knows what should or should not be done. I was interested in cats to make an experiment, a sort of inverse metempsychosis, if one can call it that, that is, to see if this could be their last incarnation as animals, if they were ready to enter a human body in the next life. The experiment succeeded fully, I had three absolutely flagrant instances; they left with a psychic being sufficiently conscious to enter a human body. But this is not what men ordinarily do; what they usually do is to spoil the consciousness or rather the instinct of animals.    In the preceding talk Mother spoke of "twelve senses".

1.raa - Circles 2 (from Life of the Future World), #unset, #Arthur C Clarke, #Fiction    English version by Jerome Rothenberg and Harris Lenowitz Original Language Hebrew (circle 5) o look here now this is the way itself (circle 6) by which you'll understand the gilgul metempsychosis complete (circle 7) the one I now write in the circle (circle 8) the intention of the explanation (center circle 9) way that may be understood as three-fold gilgul metempsychosis (spokes) the chosen way disclosing secrets of the world & man [bk1sm.gif] -- from A Big Jewish Book: Poems and Other Visions of the Jews from Tribal Times to the Present, Edited by Jerome Rothenberg <

3.01 - Forms of Rebirth, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology   200 !. metempsychosis. The first of the five aspects of rebirth   to which I should like to draw attention is that of metempsy-

3.7.1.01 - Rebirth, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga   In former times the doctrine used to pass in Europe under the grotesque name of transmigration which brought with it to the Western mind the humorous image of the soul of Pythagoras migrating, a haphazard bird of passage, from the human form divine into the body of a guinea-pig or an ass. The philosophical appreciation of the theory expressed itself in the admirable but rather unmanageable Greek word, metempsychosis, which means the insouling of a new body by the same psychic individual. The Greek tongue is always happy in its marriage of thought and word and a better expression could not be found; but forced into English speech the word becomes merely long and pedantic without any memory of its subtle Greek sense and has to be abandoned. Reincarnation is the now popular term, but the idea in the word leans to the gross or external view of the fact and begs many questions. I prefer rebirth, for it renders the sense of the wide, colourless, but sufficient Sanskrit term, punarjanma, again-birth, and commits us to nothing but the fundamental idea which is the essence and life of the doctrine.   Rebirth is for the modern mind no more than a speculation and a theory; it has never been proved by the methods of modern science or to the satisfaction of the new critical mind formed by a scientific culture. Neither has it been disproved; for modern science knows nothing about a before-life or an after-life for the human soul, knows nothing indeed about a soul at all, nor can know; its province stops with the flesh and brain and nerve, the embryo and its formation and development. Neither has modern criticism any apparatus by which the truth or untruth of rebirth can be established. In fact, modern criticism, with all its pretensions to searching investigation and scrupulous certainty, is no very efficient truth-finder. Outside the sphere of the immediate physical it is almost helpless. It is good at discovering data, but except where the data themselves bear on the surface their own conclusion, it has no means of being rightly sure of the generalisations it announces from them so confidently in one generation and destroys in the next. It has no means of finding out with surety the truth or untruth of a doubtful historical assertion; after a century of dispute it has not even been able to tell us yes or no, whether Jesus Christ ever existed. How then shall it deal with such a matter as this of rebirth which is stuff of psychology and must be settled rather by psychological than physical evidence?

3.7.1.02 - The Reincarnating Soul, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga   Moreover, all this is, again, on the surface It is only a small part of ourselves which lives and acts in the energies of our earthly existence. As behind the physical universe there are worlds of which ours is only a last result, so also within us there are worlds of our self-existence which throw out this external form of our being. The subconscient, the superconscient are oceans from which and to which this river flows. Therefore to speak of ourselves as a soul reincarnating is to give altogether too simple an appearance to the miracle of our existence; it puts into too ready and too gross a formula the magic of the supreme Magician. There is not a definite psychic entity getting into a new case of flesh; there is a metempsychosis, a reinsouling, a rebirth of new psychic personality as well as a birth of a new body. And behind is the Person, the unchanging entity, the Master who manipulates this complex material, the Artificer of this wondrous artifice.   This is the starting-point from which we have to proceed in considering the problem of rebirth. To view ourselves as such and such a personality getting into a new case of flesh is to stumble about in the ignorance, to confirm the error of the material mind and the senses. The body is a convenience, the personality is a constant formation for whose development action and experience are the instruments; but the Self by whose will and for whose delight all this is, is other than the body, other than the action and experience, other than the personality which they develop. To ignore it is to ignore the whole secret of our being.

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy   Root-Race.* The cycle of metempsychosis for the human monad is closed, for we are in the Fourth   Round and the Fifth Root-Race. The reader will have to bear in mind -- at any rate one who has made

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy   by a kind of metempsychosis, the psychic spark being conveyed through bird, beast, fish, and the most   minute insect. (See Royal Masonic Cyclo. Mackenzie.) The Allegory relates to the atoms of the body,

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy   developed during life. And this is metempsychosis (See "Mineral Monad" in "Five Years of   Theosophy," p. 276). This fifth stage of evolution, called exoterically "Creation," may be viewed in

ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity   270 The subject announced in the preceding book, ii. 3.16; another proof of the chronological order. This is a very obscure book, depending on iv. 3 and 4: and vi. 7; on the theory of the three divine hypostases, on his psychology, the soul's relation to, and separation from the body, and metempsychosis. His doctrines of "self" and of the emotions are strikingly modern.   271 See sect. 2.

The Monadology, #unset, #Arthur C Clarke, #Fiction    72. Thus the soul changes its body only by degrees, little by little, so that it is never all at once deprived of all its organs; and there is often metamorphosis in animals, but never metempsychosis or transmigration of souls; nor are there souls entirely separate [from bodies] nor unembodied spirits [genies sans corps]. God alone is completely without body. (Theod. 90, 124.)    73. It also follows from this that there never is absolute birth

Wikipedia - metempsychosis

Wikipedia - Metempsychosis -- Transmigration of the soul

https://en.wikiquote.org/wiki/Metempsychosis

Metempsychosis