IN ANCIENT HELLENIC RELIGION
PALINGÆNÆSÍA – ΠΑΛΙΓΓΕΝΕΣΙΑ
WHAT IS WRONG WITH REINCARNATION?
There are several articles online having the title, “What is wrong with reincarnation?” The theme of most of these essays is the same: Is the idea of reincarnation plausible? Can a reasonable person accept this belief? This paper has no intention to address the validity of the concept of rebirth, but intends to focus on other issues.
In ancient Greek, there are two words for reincarnation, and they are synonyms: παλιγγενεσία  and μετεμψύχωσις . This author prefers παλιγγενεσία, an older word .
The idea of the transmigration of the soul in Greece is an ancient one and often associated with the teachings of the great theologian Orphéfs (Ὀρφεὺς). The belief was held by Pythagóras (Πυθαγόρας), who claimed to remember some of his past lives. You can find the idea in the writings of Æmbædoklís (Ἐμπεδοκλῆς), in several of the dialogues of Plátôn (Πλάτων) , and elsewhere. Many people think that παλιγγενεσία has its origin in Asia and is a relatively new theory in Ællînismόs (Hellênismos, Ἑλληνισμός), the ancient Greek religion, but this is not true, as can be seen in the above references (and there are many more which could be added), which demonstrate that even by the Classical period, reincarnation was regarded as an ancient idea.
For some, reincarnation is an appealing proposition. “What a great theory! It doesn’t matter if I do a bad job this time around. I get another chance and I’ll be back!” Oh, what a mistaken idea, for when the actual implications of reincarnation are understood, it completely loses its appeal.
First, it must be understood that the transmigration of your soul is not voluntary, nor is it something that is imposed on you. Reincarnation is a natural process governed by natural laws, and it is inevitable. It is not inherently “evil.” When the Dîmiourgós (Δημιουργός) brought this generation into being - our generation - he created a situation as good as possible, constrained by natural laws. The Dîmiourgós is Zefs (Ζεύς). It is said that Zefs is ýpatos (ὕπατος), the highest of all the Gods, and that Íra (Ἥρα) is his equal , yet even these great Gods cannot free your soul from this condition. No person, no God, and no thing can instantly free you of it.
But why would anyone want to be freed from being reincarnated? There are many reasons. We can begin with uncertainty. There is absolutely no assurance as to where you will be reborn or who will be your parents. There are various opinions concerning even what a soul will come back as, as Orpheus says:
(trans. Jane Ellen Harrison, 1903)
In the Myth of Er  Plátôn says that we choose our next life, but the choices made by many of the characters in the story are disastrously misled. This may indicate that our moral character may be a factor in future lives. Nonetheless, Plátôn’s myth is one opinion, and not so optimistic altogether, for the future is not quite certain, even if you have the ability to choose one factor, and fate is very complicated. Obviously, no person would deliberately choose a painful life, yet the evidence for difficult and severe lives is ubiquitous in our world, so if we choose our lives, we, as human beings, obviously make bad choices, and make those bad choices often.
There is the issue of life itself. The experience of being born is usually very painful in itself. Next, you are alive and instantly in trouble, because to be alive itself is trouble. As you begin to grow, you find yourself in a type of captivity for many years until you mature. Perhaps your parents are good people, but perhaps they are not ideal; what are their motivations? There are the factors of family wealth, the location of the home, what type of schooling is available, etc. Once you achieve adulthood, you are still not free, because food and shelter are not free, so a means of support must be acquired, and your career may not turn out well for you, as is often the case with many people. Then there are the issues of finding a mate and possibly raising children. In the midst of all this, you are subject to illness, accident, or even attack by enemies. If you are fortunate to have an attractive appearance, you will lose it incrementally to old age and every kind of sickness from obesity to diabetes. If you are blessed with a long life, you will endure the death of your parents, and all of those you love. Your body will become fragile and fraught with pain. Your hearing and eyesight will become poor, and you will need help with many things, almost as though you are a child again. In the end, you yourself will die, either by natural causes or by accident or violence – there is no escape. You will lose everything you acquired in life and your body will be buried or burned. In a hundred years or less, you will likely be completely forgotten. After death, there is a time of rest, after which, whether you like it or not, you will be re-born into new and difficult circumstances, possibly worse than those of your last life, or possibly better, but there are so many more lives.
Yet, it is hard to deny that the world has ineffable beauty and offers tremendous reward for one who takes the time to appreciate it. There is the remarkable splendor of the magnificent mountains, the charming rolling hills, the grand rivers and trickling streams, the vast plenitude of life with its endless variety of insects and fauna of every kind, and the verdure of the many forests, and the mystery of the deserts, the clouds, and the ocean deep with all its great array of fish and sea creatures, to say nothing of the sun and moon and the infinite stars and constellations in the heavens, and so many other things. This teaching does not deny the exquisite experience of merely being alive, with vigor pulsing through your veins, of the many beautiful people you may encounter in your day-to-day experience, of the love you have been given by parents, friends, and even strangers. From this point of view - an opposite perspective to what was presented earlier - it may seem like our life is a mixture of great beauty along with the trouble that is part of it. Isn’t it best to identify with the good things? There are some people who may be quite satisfied with their lives, usually when the circumstances are favorable.
Yet, there really is no guarantee. Recently, this author found out that one of his relatives is near the end of a long battle with diabetes; first they started removing toes, next came one of the lower legs, now they have taken off the other leg (against his will, after he had become unconscious) above the knee. He wants to die. But perhaps your situation is not so dire; you are fine, life is good. “Too bad for him, but I am enjoying life. And even for him, while I can’t understand his pain exactly, shouldn’t he embrace the life he has? Isn’t the alternative oblivion?” But certainly, life can be much worse. The list of possible unfavorable outcomes is endless, from poverty to genocide, from religious persecution to control by the state. But again, you say, the alternative is death, although sometimes you do not even have that choice as, for instance, when they force-feed political prisoners and prevent them from committing suicide. But despite all the pain and suffering, life is preferable. Perhaps. Easy to say if you are not the victim, but nonetheless, there is some truth to it. As an example, many prisoners on “death-row,” living in subhuman conditions, often fight for their lives. They choose life, and, if they succeed, they spend the rest of it with the endless shouting of the prison, the beatings by prison-guards, the abuse by fellow prisoners...and it has been proven that many prisoners are completely innocent of the crimes they have been convicted of. And some die without anyone but the Gods knowing the truth. And the family tries to forget their black sheep.
Even in a so-called “good life,” behind it, is a feeling not quite settled. There is always anxiety. You see, this type of anxiety can be subtle, but it is still present. You cannot actually have the good things of life. Even if you possess gold, beautiful things, exquisite clothing, you somehow cannot actually have them; oh, they are there, in your possession, but are they actually yours? Of course they are, in a way, but it is like beautiful music; you can’t exactly have it. But why go out of one’s way to see the bad? Why not put the bad aside and identify with the good. Enjoy life for what it is, and don’t let the bad pull you down. Indeed. Most certainly. That is good advice. But to completely accomplish that is not possible. There is a gnawing something which is not settled. Even if you are in perfect health and retired with a great nest egg, there is something not exactly ideal. Even if you are relatively satisfied, there is a nagging something. Actually, you can only relatively say, “I am satisfied.” This is the anxiety, and that anxiety is present in the souls of every mortal being. And then you are gone. Dead. Perhaps you had a good life. If that was it, that, of course, would be the best we can do. Embrace life, for that is all we have. Live life to the fullest, for life may be short. Enjoy this beautiful world as best you can. What else can you do? And that would be fine, if reincarnation is a lie.
The object of the above arguments is not to depress anyone, or to encourage someone to suicide (Gods forbid!), but simply to argue that life is not exactly ideal, even in the best of circumstances, and to state that if reincarnation is a reality, the fragility of a favorable life is uncertain, and foremost, that reincarnation itself is not a pleasurable thing. Its purpose is not to be “a great second chance.”
Why does reincarnation occur at all? There are various opinions concerning this, but the general idea is that the soul, by nature, has misunderstood something greatly from its inception. Until this misunderstanding is undone, the soul is caught in a circle of births (κύκλος γενέσεως) involuntarily.
This repeating cycle is described as “sorrowful” for the reasons already articulated. Ability is severely limited due to our preconceptions and, consequently, even our ability to help others is markedly hampered.
If this is the nature of reincarnation, why would anyone want to believe in such a thing? Actually, it may be better not to believe it, especially if it is some kind of cruel lie; and the solution would be to simply abandon the belief. Nonetheless, the Orphic tradition teaches reincarnation as a reality. Some individuals claim to have had memories of past lives, in which case, belief in rebirth would come naturally, but very few people have had such an experience. In a way, belief in reincarnation is like belief in the Gods; there are some rational proofs, but they are thought of as questionable by most people. Therefore, how someone comes to believe, or not believe is a personal journey, like the belief in Gods. This author never tries to convince anyone of belief in Gods, nor to convince people to believe in reincarnation. What I do attempt is to convince people that if reincarnation is actually true, it is not quite a happy or desirable situation.
There are other solutions from ancient Greece concerning life after death. Of course, there were atheists who believed that when we die, that is it, just as modern atheists think. But perhaps the most famous idea is that presented in Ὀδύσσεια Ὁμήρου , where the dead are shown to be like zombies who can only come to full consciousness by drinking blood. Odysséfs (Ὀδυσσεύς) talks to the soul of Akhilléfs (Ἀχιλλεύς). The great warrior tells him  that to be the least of men in life is preferable to ruling over all the souls of the dead. But Orphism rejects this view of life after death, at least as it is usually interpreted, for to be liberated from the circle of births is not to be dead – not at all – so, let us now examine the teaching of Orpheus on the liberation of the soul.
If reincarnation is true, and if it is, as they say, involuntary, why waste time thinking about it? If you cannot do anything about a bad situation, why concern yourself over it? Why? ...because you actually can do something about it, or so the theologians of this religion say. In the beginning of this essay, it was stated that Zefs set forth a world of beings, a new race as good as possible, constrained by natural laws – our race - but that this race of beings is caught in the circle of births, by nature. He was fully aware that this would be the case, yet the compromise, if you want to use that term, would result in a great benefit. In truth, all beings are incrementally progressing - very, very slowly - towards freedom. This is also by natural law. However, to work through this problem requires millions and millions of years and incarnations. Therefore, Zefs, in his great wisdom, devised a mighty plan. He would conceive a great son, a magnificent God of his own essence, and this God will teach the secrets of how to escape from the circle of births. This great God is Diónysos. The Mysteries (Μυστήρια) are teachings which accelerate progress, whereby the soul unravels the problems preventing its own freedom. These teachings are the birthright of all human beings, as they are a gift of Zefs from the fountain of his infinite compassion; indeed, they are the birthright of all creatures, because we are not the only souls caught in the circle of births, and this greatest of Gods cares for all the souls. He, and all the Gods, desire us to have the very freedom which they themselves possess; therefore, they never violate our freedom; this is a great law of the universe. Therefore, when we truly desire freedom from the circle, of our own free will, they give us an opportunity. The Mysteries will become available to us, and the journey to freedom will continue, but now greatly accelerated, for we will have the help of the Olympian Gods.
What does it mean to escape the circle of births? It means that you are free. A soul that is free from the circle of births is a God; a God is a soul which is free from the circle of births. Therefore, to free you from the circle of births, the Olympians make you a God. You see, there is a problem and a great misunderstanding: we think that to become a God is to become powerful and be able to perform miracles, but in truth, to become a God is simply to become free of the circle of births. This is called ækthǽôsis (ἐκθέωσις), you “come forth as a God.” All this wandering through births and deaths has ended; you have come to the end of the circle, κύκλου λήξαι. You will never return in a mortal body. You are free.
Now that your soul is free, what is there left to do? The soul is continuously progressing and this includes even the souls of Gods. You have become a new “baby” God and you are growing and progressing. The Mysteries have cradled you with great teachings, which have resulted in your freedom. You have partaken of these teachings. This is called thæouryía (θεουργία), the divine work (θεός "divine" + ἔργον "work") of Zefs. Now that your soul is free, you have identified with this divine work. All the millions of souls suffering in the circle, and all the millions of new souls being born constantly, will benefit from you, for you have been nursed through the Mysteries and are filled with Ǽrôs (Ἔρως), not only for the Gods, but for all creatures, with their beautiful souls vibrating towards freedom. You are shining with radiant compassion, the providence of Zefs, and are anxious and willing to help, and you are now in a much better position to exercise that help.
 Ἠθικὰ Πλουτάρχου· 68. Περὶ σαρκοφαγίας 2 998c.
 Βιβλιοθήκη ἱστορικὴ Διοδώρου Σικελιώτου 10.6.
 Greek Philosophical Terms: A Historical Lexicon by F. E. Peters, 1967, New York Univ. Press, p. 151.
 Φαῖδρος Πλάτωνος 249a, Μένων 81a, etc.
 Kern Orphic frag. 132. σχόλιον Πρόκλου επί Τιμαίου Πλάτωνος 18c (I 46, 27 Diehl):
ἥ τε οὖν Ἥρα συμπρόεισι τῶι Διὶ πάντα ἀποτίκτουσα σύν τῶι πατρί· διὸ καὶ ἰσοτελὴς (fr. 163) αὐττῶι | 47 Dlchl προσαγορεύεται· καὶ ἡ Ῥέα τὼι Κρόνωι· πάσης γάρ ἐστι τῆς Κρονίας δυνάμεως κόλπος ἡ θεὸς αὕτη· καὶ ἡ Γῆ τῶι Οὐρανῶι· πάντων γάρ ἡ Γῆ μήτηρ, ὧν ὁ Οὐρανὸς πατήρ.
“Hence Juno (Ἥρα) proceeds together with Jupiter (Ζεύς), generating all things in conjunction with the father. Hence, too, she is said to be equal in rank with Jupiter, as is likewise Rhea with Saturn (Κρόνος). For this Goddess is the bosom of all the Saturnian (Kronian) power. Earth also is equal in dignity with Heaven (Οὐρανός). For Earth is the mother of all things, of which Heaven is the father.” (trans. Thomas Taylor, 1820.)
Kern Orphic frag. 163. σχόλιον Πρόκλου επί Τιμαίου Πλάτωνος 31a (I 450, 20 Diehl):
ὁ δὲ δημιουγὸς αὐτός, ὁ μέγιστος Ζεύς, συζογεῖ τῆι Ἥραι· διὸ καὶ ἰσοτελὴς αὐτῶι καλεῖται, καὶ ἐκ τῶν αὐτῶν προεληλύθασι πατέρων.
“But the Demiurgus (creator), who is the great Jupiter (Ζεύς), is conjoined with Juno (Ἥρα). Hence also, she is said to be of equal rank with him, and proceeds from the same fathers.” (trans. Thomas Taylor, 1820)
 Πολιτεία Πλάτωνος 10.614–10.621 ὁ Μύθος τοῦ Ἠρός
 Ὀδύσσεια Ὁμήρου beginning 11.1.
 Ὀδύσσεια Ὁμήρου 487
The story of the birth of the Gods: Orphic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology.
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.
Introduction to the Thæí (the Gods): The Nature of the Gods.
How do we know there are Gods? Experiencing Gods.
This logo is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The Pætilía (Petelia, Πετηλία) and other golden tablets having this phrase are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara, κιθάρα), the the lyre of Apóllôn (Apollo, Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus, Ὀρφεύς).
PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as mythology, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally. A literal reading will frequently yield an erroneous result. The meaning of the myths is concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation.
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.
SPELLING: HellenicGods.org uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages:
PHOTO COPYRIGHT INFORMATION: The many pages of this website incorporate images, some created by the author, but many obtained from outside sources. To find out more information about these images and why this website can use them, visit this link: Photo Copyright Information
DISCLAIMER: The inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) with the views of HellenicGods.org by the external sources from which they were obtained.
Further, the inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) by HellenicGods.org of the contents or views of any external sources from which they were obtained.
For more information: Inquire.firstname.lastname@example.org
For answers to many questions: Hellenismos FAQ
© 2010 by HellenicGods.org. All Rights Reserved.