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"In India we may explain the whole phenomenon as an infusion of the lower beliefs of the non- Aryan conquered races into the higher religious system of their Aryan conquerors. " deleted this. not appropriate at this time. also correcting the notion that karma is the character. this is nonsense.
also deleting: "Outside the somewhat narrow circle of theosophists there is little disposition to accept the doctrine but it may be worth while to point out that there are two fatal objections to it. " as in modern times reincarnation is a far mor popular idea"
kh7 10:22 Mar 25, 2003 (UTC)
Unless there are objections. I will merge this article with the one we have on reincarnation, the exact same topic. RK 18:24, Sep 4, 2004 (UTC)
There is a very clear distinction between the concepts of Metempsychosis and of Reincarnation as explained in the "The Columbia Encyclopedia".
Most of the material of this article was collected from material "rejected" in the reincarnation article. -- 212.113.164.104 20:53, 28 November 2005 (UTC) GalaazV
I removed this from the article:
Melchoir 04:20, 21 January 2006 (UTC)
I am removing the following passage because it is clearly false:
There is no authority in any of the sacred writings of Eastern religions for such a belief as metempsychosis into other animals. The only semblance to such an idea is found in the Kathopanishad (Chapter 5, Verse 9) which says that some of the souls, according to their deeds, return to the womb to be reborn, but others go into "the motionless", which is interpreted by some that they may reincarnate down even as low as the minerals. The Sanskrit word used in that place is "Sthanu", which also means "a pillar" and it is similar to the passage in Revelation that says: "Him that overcometh, I will make a pillar in the house of my God, thence he shall no more go out." This passage is regarded in Esoteric Christianity with the meaning that when humanity has reached perfection, there will come a time when they will no longer be tied to the wheel of birth and death: that is, liberated from the "rebirth" cycle (or "motionless").
See evidences from Eastern scripture below:
http://bhagavadgitaasitis.com/14/15/en1
http://srimadbhagavatam.com/5/8/27/en1
For a summary of the full story regarding Jada-Bharata Maharaj see the followng link: http://srimadbhagavatam.com/5/8/summary/en1
GourangaUK 11:19, 22 May 2006 (UTC)
The recent edit by User:GourangaUK directly contradicts what I've read on the subject of metempsychosis (for a text reference, see page 15 of Hamel, F. (1969) Human Animals, Werewolves & Other Transformations. New Hyde Park, NY: University Books.). Metempsychosis certainly includes non-human forms. Please do not go back to GourangaUK's non-animal version of metempsychosis unless you can cite a published source supporting that view.
Metempsychosis is the belief that after death the soul begins a new cycle of existence in another human body. It rejects the concept that a ' human soul' can take re-birth in that of an animal body.
Metempsychosis is a doctrine among some followers of Eastern teachings which expresses a theory of transmigration, that the human spirit may incarnate from one body to another, either human, animal, or inanimate, which is very different from the doctrine of reincarnation, which holds that man is an evolving being progressing through repeated human embodiments.
Blue Milk Mathematician 04:10, 24 May 2006 (UTC)
Can someone describe metempsychosis in terms of its constituent parts of speech? The word would make more sense to English speakers if the parts meta + psycho + osis were taken individually and explained separately. That way, we could understand what on earth the Greeks meant by the word they coined. Are there similar words, like katapsychosis and parapsychosis?
The word appears in Molly Bloom's question to her husband, Leopold, in James Joyce's seminal modernist novel, Ulysses. In this multi-layered novel, at one level, Leopold's matter-of-fact and accurate response indicates that the ancient Greek hero's spirit resides in this most typical of modern men, a bumbling, cuckolded, seller of advertising copy.
'Metempsychosis' is the name of the last stage of the video game Ikaruga. The stages are Ideal, Trial, Faith, Reality, Metempsychosis, then Spirit Being.
Omega Metempsychosis is the name of the boss at the climax of Chapter 8 in Xenosaga III. The significance is that the boss itself is a combination of the bodies of Omega Res Novae, Abel, and Dmitri Yuriev; or more accurately Yuriev's transmigration into godhood.
'Metempsychosis' is the meaning of 'Tensei' in the Japanese series of role-playing games, Megami Tensei. The full title translates to 'Metempsychosis of the Goddess'.
In the video game Soulcalibur III, upon entering a battle against Zasalamel, a character seeking to free himself from an endless cycle of reincarnation, the announcer will sometimes say, "After countless lives, he challenges the chains of metempsychosis."
In the short story 'Angelic Butterfly' by Primo Levi, he refers to "Physiological Foundations of Metempsychosis". This is a chapter in a study that proposes that all animals possess that ability to transform like a butterfly.
"Infinite Jest" by David Foster Wallace, features a hypnotic late-night radio DJ named Madam Psychosis.
Metempsychosis is a concept in Greek philosophy that, as others have pointed out, has a unique cultural and intellectual history, quite distinct from that of Buddhism or New Age belief in reincarnation. It's a shame that domineering and undereducated editors, failing to note the distinction, have made the page a redirect. This is one user's notice of convictional protest. 173.21.106.137 ( talk) 08:42, 9 May 2010 (UTC)
Further: having seen that burntsauce was banned I have undone the redirect. With 18 references and a cultural centrality owing to its place in classical Greek thought, this page is hardly worthy of being scrapped. Use templates to request an expert's attention or more thorough or better sourcing in specific cases. 173.21.106.137 ( talk) 09:36, 11 May 2010 (UTC)
Latin writers use reincarnatio? A quick check of the American Heritage dictionary says "reincarnation" was coined in English in the 1850s. Etymonline concurs, so your explanation is a fantasy. Good try, you must not have read anything in a while. Ergo, you don't know Latin, at least. I have known enough intellectual pretenders to immediately see through your claims to intellectual superiority and patent bullshit artistry, not to mention rogue lexicology. The Greek doctrine of metempsychosis is linked to Pythagoras and his cult. It did not include the possibility of humans reincarnating as animals. From this fact alone you must surely see that "reincarnation" is not an invariable doctrine. In spite of your boasting, you betray your ignorance and lack of intellectual curiosity. Metempsychosis is part of some Greek philosophies, while reincarnation for many English speakers connotes a doctrine of Eastern origin. 173.21.106.137 ( talk) 04:27, 28 May 2010 (UTC)
'BY the way,' there is authoritative reference showing the 'material difference' already present in the article. This is indicated by the degree of specificity independently associating the concept with the ancient Greeks. The first line in this article is a link to the Reincarnation page. Won't you be satisfied? Move on, discussion over. This is like saying communion is the same thing in Protestant and Catholic ideology, when in fact the debate over consubstantiation and transubstantiation has had real historical consequences. LEARN MORE. 173.21.106.137 ( talk) 09:37, 28 May 2010 (UTC)
You claimed to be able to cite in Latin, which you manifestly cannot do. The word 'rehypothesize' potentially exists in English but you'd be hard-pressed to find a credible writer who used it. This doesn't pass muster against a concurrence of English authorities, sorry. (You must know that English and Latin never diverged, and therefore your argument is irrelevant in any respect, the word having been at the least re-coined.)
No, it's not. You're playing with novice ideas of translation as if you never took Linguistics 101. And "'past life" means something different'" - than what? Furthermore the fact that you claim Latin writers were talking about Pythagorean ideas, and not Indian, leaves one with the definite conclusion that the Greek and Indian philosophies are in fact different. You undo yourself, laughably. Even if you could find a word-for-word translation of metempsychosis for 'reincarnatio' it would only show Latin authors translating metempsychosis - a referential dead-end. The word was re-coined in English.
Hence, there are separate articles on the two topics (transubstantiation and consubstantiation). Again, you undo yourself.
authorities I quoted. (See WP:OR) As another editor recently pointed out to you; Please stop restoring your text; as explained, you need to reference the claims. They may well be correct, but they need references. --Thanks. Redheylin ( talk) 01:31, 29 May 2010 (UTC)
I am not satisfied, for reasons that are hilariously obvious. I am sure you understand that your own personal opinion is insufficient in light of the fact that you have quoted no relevant authorities, and your logic runs counter to the argument you present. As another editor pointed out, claims may be supplied by knowledgeable readers and the community, rather than yourself, will arbitrate the matter. If you feel you are able to make contributions to this page (which is all you seem to propose) please do so in the metempsychosis article. Please propose specific objections (either through 'citations needed' tags, or the talk page) before you make another radically tyrannical redirect. Perhaps other editors will teach you something. Thank you. 173.21.106.137 ( talk) 09:22, 6 June 2010 (UTC)
Or whatever your name is. You can see that though you present your arguments as monolithic they are as impervious as Swiss cheese. —Preceding unsigned comment added by 173.21.106.137 ( talk) 09:25, 6 June 2010 (UTC)
Support, obiously. All the information on this page has been merged to Reincarnation - the page was not deleted but merged so that ancient European and Asian ideas are presented side-by-side. That is; the merge has already taken place. The latter page says; "The word "reincarnation" derives from Latin, literally meaning, "entering the flesh again". The Greek equivalent metempsychosis (μετεμψύχωσις) roughly corresponds to the common English phrase "transmigration of the soul" and also usually connotes reincarnation after death,(ref) Encyclopedia Britannica(/ref)" Nobody has undone this, so I conclude that undoing the merge at one side only is not thoughtful editing and there's no reason for this page to be anything other than a redirect. Referenced ideas as to any differences can be included there - they are not here! Redheylin ( talk) 23:21, 19 May 2011 (UTC)
Gilgul 27 April – 2 May 2010
29,016 bytes → cuts: 20,297 −70% → 8,719 “dump” →
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Metempsychosis 21:20 18 April 2010 | Reincarnation 21:50 18 April 2010 | ||
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1 | '''Metempsychosis''' (Greek: μετεμψύχωσις) is a philosophical term in the [[Greek language]] referring to [[transmigration of the soul]], especially its [[reincarnation]] after death. It is a doctrine popular among a number of [[Eastern religion]]s such as [[Hinduism]], [[Buddhism]], [[Jainism]] and [[Druze|Druzism]]<ref> [http://concise.britannica.com/ebc/article-9063098/metempsychosis Encyclopedia Britannica] </ref> wherein an individual incarnates from one body to another, either [[human being|human]], [[animal]], or [[plant]].<ref> [http://hinduism.iskcon.com/concepts/102.htm Heart of Hinduism: Reincarnation and Samsara] </ref> Generally the term is only used within the context of [[Greek Philosophy]], but has also been used by modern philosophers such as [[Arthur Schopenhauer|Schopenhauer]]<ref>Schopenhauer, A: "Parerga und Paralipomena" (Eduard Grisebach edition), On Religion, Section 177</ref> and [[Kurt Gödel]]<ref>[http://www.goedelexhibition.at/goedel/goedel.html Gödel Exhibition: Gödel's Century<!-- Bot generated title -->]</ref>; otherwise, the term "[[transmigration]]" is more appropriate. The word also plays a prominent role in [[James Joyce|James Joyce's]] ''[[Ulysses (novel)|Ulysses]]'', and is associated also with [[Nietzsche]].<ref>Nietzsche and the Doctrine of Metempsychosis, in J. Urpeth & J. Lippitt, ''Nietzsche and the Divine'', Manchester: Clinamen, 2000</ref>. Another term sometimes used synonymously is [[Palingenesia]].§¶ | 1 | '''Metempsychosis''' (Greek: μετεμψύχωσις) in the [[Greek language]] means "transmigration of the soul", especially its reincarnation after death,<ref> [http://concise.britannica.com/ebc/article-9063098/metempsychosis Encyclopedia Britannica] </ref> wherein an individual incarnates from one body to another, either [[human being|human]], [[animal]], or [[plant]]. Another term sometimes used synonymously is [[Palingenesia]].<ref> [http://hinduism.iskcon.com/concepts/102.htm Heart of Hinduism: Reincarnation and Samsara] </ref> The former term has been used by modern philosophers such as [[Arthur Schopenhauer|Schopenhauer]]<ref>Schopenhauer, A: "Parerga und Paralipomena" (Eduard Grisebach edition), On Religion, Section 177</ref> and [[Kurt Gödel]]<ref>[http://www.goedelexhibition.at/goedel/goedel.html Gödel Exhibition: Gödel's Century<!-- Bot generated title -->]</ref> and [[Nietzsche]].<ref>Nietzsche and the Doctrine of Metempsychosis, in J. Urpeth & J. Lippitt, ''Nietzsche and the Divine'', Manchester: Clinamen, 2000</ref>.§¶ |
2 | §¶ | 2 | §¶ |
3 | ==Europe before the pre-Socratic philosophers==§¶ | ||
4 | §¶ | 3 | §¶ |
5 | It is unclear how the doctrine of metempsychosis arose in Greece. It is easiest to assume that earlier ideas which had never been extinguished were utilized for religious and philosophic purposes. The Orphic religion, which held it, first appeared in Thrace upon the semi-barbarous north-eastern frontier. [[Orpheus]], its legendary founder, is said to have taught that soul and body are united by a compact unequally binding on either; the soul is divine, immortal and aspires to freedom, while the body holds it in fetters as a prisoner. Death dissolves this compact, but only to re-imprison the liberated soul after a short time: for the wheel of birth revolves inexorably. Thus the soul continues its journey, alternating between a separate unrestrained existence and fresh reincarnation, round the wide circle of necessity, as the companion of many bodies of men and animals." To these unfortunate prisoners Orpheus proclaims the message of liberation, that they stand in need of the grace of redeeming gods and of [[Dionysus]] in particular, and calls them to turn to God by ascetic piety of life and self-purification: the purer their lives the higher will be their next reincarnation, until the soul has completed the spiral ascent of destiny to live for ever as God from whom it comes. Such was the teaching of Orphism which appeared in Greece about the [[6th century BC]], organized itself into private and public mysteries at [[Eleusis]] and elsewhere, and produced a copious literature.<ref>Linforth, Ivan M. (1941) ''The Arts of Orpheus'' Arno Press, New York, [http://www.worldcat.org/oclc/514515 OCLC 514515]</ref><ref>Long, Herbert S. (1948) ''A Study of the doctrine of metempsychosis in Greece, from Pythagoras to Plato'' (Long's 1942 Ph.D. dissertation) Princeton, New Jersey, [http://www.worldcat.org/oclc/1472399 OCLC 1472399]</ref><ref>Long, Herbert S. (16 February 1948) "Plato's Doctrine of Metempsychosis and Its Source" ''The Classical Weekly'' 41(10): pp. 149—155</ref>§¶ | 4 | The Orphic religion, which held the doctrine, first appeared in Thrace in north-eastern Greece and, about the [[6th century BC]], organized itself into private and public mysteries at [[Eleusis]] and elsewhere, and produced a copious literature.<ref>Linforth, Ivan M. (1941) ''The Arts of Orpheus'' Arno Press, New York, [http://www.worldcat.org/oclc/514515 OCLC 514515]</ref><ref>Long, Herbert S. (1948) ''A Study of the doctrine of metempsychosis in Greece, from Pythagoras to Plato'' (Long's 1942 Ph.D. dissertation) Princeton, New Jersey, [http://www.worldcat.org/oclc/1472399 OCLC 1472399]</ref><ref>Long, Herbert S. (16 February 1948) "Plato's Doctrine of Metempsychosis and Its Source" ''The Classical Weekly'' 41(10): pp. 149—155</ref>. [[Orpheus]], its legendary founder, is said to have taught that the soul is divine, immortal and aspires to freedom, while the body holds it in fetters as a prisoner. The soul is breathed into the human body through the Aither (air) where in the human host it atones for sins of [[Titan]] heritage. Death dissolves this, only to re-imprison the liberated soul after a short time. The wheel of birth revolves inexorably, the soul alternates between a separate unrestrained existence and fresh reincarnation, round the wide circle of necessity as the companion of many bodies of men and animals. Orpheus proclaims the message of liberation, the need of the grace of redeeming gods and of [[Dionysus]] in particular and of ascetic self-purification, until the soul has completed the spiral ascent of destiny to live for ever as God from whom it comes.§¶ |
6 | §¶ | 5 | §¶ |
6 | ===The Druids===§¶ | ||
7 | Although [[Julius Caesar]] recorded that the [[druids]] of Gaul, Britain and Ireland had metempsychosis as one of their core doctrines, there is no indication that it was significantly related to that concept among the Greeks.§¶ | 7 | Although [[Julius Caesar]] recorded that the [[druids]] of Gaul, Britain and Ireland had metempsychosis as one of their core doctrines, there is no indication that it was significantly related to that concept among the Greeks.§¶ |
8 | §¶ | 8 | §¶ |
9 | ==In Greek philosophy==§¶ | ||
10 | §¶ | 9 | §¶ |
11 | The earliest Greek thinker with whom metempsychosis is connected is [[Pherecydes of Syros]]<ref>Schibli, S., Hermann, Pherekydes of Syros, p. 104, Oxford Univ. Press 2001</ref>; but [[Pythagoras]], who is said to have been his pupil, is its first famous philosophic exponent. Pythagoras probably neither invented the doctrine nor imported it from Egypt, but made his reputation by bringing Orphic doctrine from North-Eastern Hellas to Magna Graecia and by instituting societies for its diffusion.§¶ | 10 | The earliest Greek thinker with whom metempsychosis is connected is [[Pherecydes of Syros]]<ref>Schibli, S., Hermann, Pherekydes of Syros, p. 104, Oxford Univ. Press 2001</ref>; but [[Pythagoras]], who is said to have been his pupil, is its first famous philosophic exponent. Pythagoras probably brought Orphic doctrine from North-Eastern Hellas to Magna Graecia and instituted societies for its diffusion. Several ancient sources affirm that Pythagoras claimed he could remember his past lives.<ref>[http://www.harekrishna.com/col/books/KR/cb/chapter1.html Reincarnation: Socrates to Salinger]</ref> An association between Pythagorean philosophy and reincarnation was routinely accepted throughout antiquity.§¶ |
12 | §¶ | 11 | §¶ |
13 | The real weight and importance of metempsychosis in Western tradition is due to its adoption by [[Plato]]{{Fact|date=February 2009}}. Had he not embodied it in some of his greatest works it would be merely a matter of curious investigation for the Western anthropologist and student of folk-lore. In the eschatological myth which closes the ''[[Republic (Plato)|Republic]]'' he tells the story how Er, the son of Armenius, miraculously returned to life on the twelfth day after death and recounted the secrets of the other world. After death, he said, he went with others to the place of Judgment and saw the souls returning from heaven, and proceeded with them to a place where they chose new lives, human and animal. He saw the soul of Orpheus changing into a swan, Thamyras becoming a nightingale, musical birds choosing to be men, the soul of Atalanta choosing the honours of an athlete. Men were seen passing into animals and wild and tame animals changing into each other. After their choice the souls drank of [[Lethe]] and then shot away like stars to their birth. There are myths and theories to the same effect in other dialogues, the [[Phaedrus]], [[Meno]], [[Phaedo]], [[Timaeus (dialogue)|Timaeus]] and [[Laws]]. {{Fact|date=February 2009}} In Plato's view the number of souls was fixed; birth therefore is never the creation of a soul, but only a transmigration from one body to another.<ref> "That is the conclusion, I said; and if a true conclusion, then the souls must always be the same, for if none be destroyed they will not diminish in number." Republic X, 611. The Republic of Plato By Plato, Benjamin Jowett Edition: 3 Published by Clarendon press, 1888. </ref> Plato's acceptance of the doctrine is characteristic of his sympathy with popular beliefs and desire to incorporate them in a purified form into his system. {{Fact|date=February 2009}} [[Aristotle]], a far less emotional and sympathetic mind, has a doctrine of immortality totally inconsistent with it. {{Fact|date=February 2009}}§¶ | 12 | In the ''[[Republic (Plato)|Republic]]'' he tells how Er, the son of Armenius, miraculously returned to life on the twelfth day after death and recounted the secrets of the other world. Men were seen passing into animals and wild and tame animals changing into each other. After their choice the souls drank of [[Lethe]] and then shot away like stars to their birth. There are myths and theories to the same effect in other dialogues, the [[Phaedrus]], [[Meno]], [[Timaeus (dialogue)|Timaeus]] and [[Laws]]. In Plato's view the number of souls was fixed; birth therefore is never the creation of a soul, but only a transmigration from one body to another.<ref> "That is the conclusion, I said; and if a true conclusion, then the souls must always be the same, for if none be destroyed they will not diminish in number." Republic X, 611. The Republic of Plato By Plato, Benjamin Jowett Edition: 3 Published by Clarendon press, 1888. </ref> Plato's acceptance of the doctrine is characteristic of his sympathy with popular beliefs and desire to incorporate them in a purified form into his system. [[Aristotle]], a far less emotional and sympathetic mind, has a doctrine of immortality totally inconsistent with it.<ref>Encyclopedia Britannica, 1911, article ''Metempsychosis''.</ref>§¶ |
14 | §¶ | 13 | §¶ |
15 | The extent of Plato's belief in metempsychosis has been debated by some scholars in modern times. [[Marsilio Ficino]] (''Platonic Theology'' 17.3-4), for one, argued that Plato's references to metempsychosis were intended allegorically.§¶ | ||
16 | §¶ | 14 | §¶ |
17 | In later Greek literature the doctrine appears from time to time; it is mentioned in a fragment of [[Menander]] (the Inspired Woman) and satirized by [[Lucian]] (Gallus 18 seq.). In [[Ancient Rome|Roman]] literature it is found as early as [[Ennius]],<ref>Poesch, Jessie (1962) "Ennius and Basinio of Parma" ''Journal of the Warburg and Courtauld Institutes'' 25(1/2): pp. 116—118, page 117, FN15</ref> who in his Calabrian home must have been familiar with the Greek teachings which had descended to his times from the cities of Magna Graecia. In a lost passage of his Annals, a Roman history in verse, Ennius told how he had seen [[Homer]] in a dream, who had assured him that the same soul which had animated both the poets had once belonged to a peacock. [[Persius]] in one of his satires (vi. 9) laughs at Ennius for this: it is referred to also by [[Lucretius]] (i. 124) and by [[Horace]] (Epist. II. i. 52). [[Virgil]] works the idea into his account of the Underworld in the sixth book of the [[Aeneid]] (vv. 724 sqq.). It persists in antiquity down to the latest classic thinkers, [[Plotinus]] and the other [[Neoplatonist]]s.§¶ | 15 | In later Greek literature the doctrine appears from time to time; it is mentioned in a fragment of [[Menander]] (the Inspired Woman) and satirized by [[Lucian]] (Gallus 18 seq.). In [[Ancient Rome|Roman]] literature it is found as early as [[Ennius]],<ref>Poesch, Jessie (1962) "Ennius and Basinio of Parma" ''Journal of the Warburg and Courtauld Institutes'' 25(1/2): pp. 116—118, page 117, FN15</ref> who in his Calabrian home must have been familiar with the Greek teachings which had descended to his times from the cities of Magna Graecia. In a lost passage of his Annals, a Roman history in verse, Ennius told how he had seen [[Homer]] in a dream, who had assured him that the same soul which had animated both the poets had once belonged to a peacock. [[Persius]] in one of his satires (vi. 9) laughs at Ennius for this: it is referred to also by [[Lucretius]] (i. 124) and by [[Horace]] (Epist. II. i. 52). [[Virgil]] works the idea into his account of the Underworld in the sixth book of the [[Aeneid]] (vv. 724 sqq.). It persists in antiquity down to the latest classic thinkers, [[Plotinus]] and the other [[Neoplatonist]]s.§¶ |
18 | §¶ | 16 | §¶ |
19 | == In literature after the Classical Era ==§¶ | ||
20 | The use of the word "metempsychosis" in later [[Western literature]] is not necessarily tied to the Greek concept.§¶ | ||
21 | §¶ | 17 | §¶ |
22 | "Metempsychosis" is the title of a longer work by the metaphysical poet [[John Donne]], written in 1601.<ref>Collins, Siobhán (2005) "Bodily Formations and Reading Strategies in John Donne's ''Metempsychosis''" ''Critical Studies'' 26: pp. 191—208, page 191</ref> The poem, also known as the ''Infinitati Sacrum'',<ref name="Donne">[http://www.luminarium.org/editions/metempsycosis.htm full text of ''Metempsychosis'' or ''Infinitati Sacrum''] from Luminarium Editions</ref> consists of two parts, the "Epistle" and "The Progress of the Soule". In the first line of the latter part, Donne writes that he "sing[s] of the progresse of a deathlesse soule".<ref name="Donne" />§¶ | 18 | "Metempsychosis" is the title of a longer work by the metaphysical poet [[John Donne]], written in 1601.<ref>Collins, Siobhán (2005) "Bodily Formations and Reading Strategies in John Donne's ''Metempsychosis''" ''Critical Studies'' 26: pp. 191—208, page 191</ref> The poem, also known as the ''Infinitati Sacrum'',<ref name="Donne">[http://www.luminarium.org/editions/metempsycosis.htm full text of ''Metempsychosis'' or ''Infinitati Sacrum''] from Luminarium Editions</ref> consists of two parts, the "Epistle" and "The Progress of the Soule". In the first line of the latter part, Donne writes that he "sing[s] of the progresse of a deathlesse soule".<ref name="Donne" />§¶ |
23 | §¶ | 19 | §¶ |
24 | Metempsychosis is mentioned and is a key plot device in [[Edgar Allan Poe]]'s 1832 short story, "[[Metzengerstein]]".<ref>Bonaparte, Marie (1949) ''The life and works of Edgar Allan Poe: a psycho-analytic interpretation'' Imago, London, page 273, [http://www.worldcat.org/oclc/1398764 OCLC 1398764]</ref> Poe returns to metempsychosis again in "Morella" (1835)<ref>Roderick, Phillip L. (2006) ''The Fall of the House of Poe: And Other Essays'' iUniverse, New York, [http://books.google.co.uk/books?id=L3Xp39H4apQC&pg=PA22 page 22], ISBN 0-595-39567-8</ref> and "The Oval Portrait" (1842).<ref>Quinn, Patrick F. (1971) ''The French face of Edgar Poe'' (2<sup>nd</sup> edition) Southern Illinois University Press, Carbondale, Illinois, page 272, ISBN 0-8093-0500-3</ref>§¶ | 20 | Metempsychosis is mentioned and is a key plot device in [[Edgar Allan Poe]]'s 1832 short story, "[[Metzengerstein]]".<ref>Bonaparte, Marie (1949) ''The life and works of Edgar Allan Poe: a psycho-analytic interpretation'' Imago, London, page 273, [http://www.worldcat.org/oclc/1398764 OCLC 1398764]</ref> Poe returns to metempsychosis again in "Morella" (1835)<ref>Roderick, Phillip L. (2006) ''The Fall of the House of Poe: And Other Essays'' iUniverse, New York, [http://books.google.co.uk/books?id=L3Xp39H4apQC&pg=PA22 page 22], ISBN 0-595-39567-8</ref> and "The Oval Portrait" (1842).<ref>Quinn, Patrick F. (1971) ''The French face of Edgar Poe'' (2<sup>nd</sup> edition) Southern Illinois University Press, Carbondale, Illinois, page 272, ISBN 0-8093-0500-3</ref>§¶ |
25 | §¶ | 21 | §¶ |
26 | Metempsychosis is referred to and recurs as a theme in [[James Joyce]]'s [[modernist]] novel, ''[[Ulysses (novel)|Ulysses]]'' (1920).<ref>[http://www.doc.ic.ac.uk/~rac101/concord/texts/ulysses/ulysses.cgi?word=Metempsychosis List of occurrences of Metempsychosis in Ulysses] </ref> In Joycean fashion, the word famously appears, mispronounced by [[Molly Bloom]], as "met him pike hoses."<ref>Cf. Joyce, ''Ulysses'', §8 [http://www.doc.ic.ac.uk/~rac101/concord/texts/ulysses/files/ulysses8.html#7285 Lestrygonians]</ref>§¶ | 22 | Metempsychosis is referred to and recurs as a theme in [[James Joyce]]'s [[modernist]] novel, ''[[Ulysses (novel)|Ulysses]]'' (1920).<ref>[http://www.doc.ic.ac.uk/~rac101/concord/texts/ulysses/ulysses.cgi?word=Metempsychosis List of occurrences of Metempsychosis in Ulysses] </ref> In Joycean fashion, the word famously appears, mispronounced by [[Molly Bloom]], as "met him pike hoses."<ref>Cf. Joyce, ''Ulysses'', §8 [http://www.doc.ic.ac.uk/~rac101/concord/texts/ulysses/files/ulysses8.html#7285 Lestrygonians]</ref>§¶ |
27 | §¶ | 23 | §¶ |
28 | ==See also==§¶ | ||
29 | *[[Zalmoxis]]§¶ | 24 | *[[Zalmoxis]]§¶ |
30 | *[[Ya’furiyya Shia]]§¶ | ||
31 | *[[Gilgul]]§¶ | ||
32 | §¶ | 25 | §¶ |
33 | ==References==§¶ | ||
34 | {{reflist}}§¶ | ||
35 | §¶ | 26 | §¶ |
36 | ==External links==§¶ | 27 | ==External links==§¶ |
28 | §¶ | ||
29 | *[http://newtalavana.org/blog/2006/02/ Discussion concerning Transmigration from the Vedic perspective]§¶ | ||
30 | *[http://www.jswami.info/past_lives Do We Live More than Once?]§¶ | ||
31 | *[http://veda.harekrsna.cz/encyclopedia/dharma.htm Dharma, Transmigration & Reincarnation in the Vedas]§¶ | ||
32 | *[http://www.buddhanet.net/funbud10.htm Rebirth according to Buddhism]§¶ | ||
33 | *[http://john-uebersax.com/plato/plato4.htm Did Plato Believe in Reincarnation?]§¶ | ||
34 | *[http://luchte.wordpress.com/wandering-souls-the-doctrine-of-transmigration-in-pythagorean-philosophy/ Wandering Souls: The Doctrine of Transmigration in Pythagorean Philosophy, by Dr. James Luchte]§¶ | ||
37 | *[http://www.bartleby.com/65/tr/transmig.html The Columbia Encyclopedia: Transmigration of souls or Metempsychosis]§¶ | 35 | *[http://www.bartleby.com/65/tr/transmig.html The Columbia Encyclopedia: Transmigration of souls or Metempsychosis]§¶ |
38 | *[http://www.newadvent.org/cathen/10234d.htm The Catholic Encyclopedia: Metempsychosis]§¶ | 36 | *[http://www.newadvent.org/cathen/10234d.htm The Catholic Encyclopedia: Metempsychosis]§¶ |
39 | *[http://www.chabad.org/search/keyword.asp?scope=6198&kid=6569 Jewish view of reincarnation]§¶ | 37 | *[http://www.chabad.org/search/keyword.asp?scope=6198&kid=6569 Jewish view of reincarnation]§¶ |
38 | §¶ | ||
40 | *[http://john-uebersax.com/plato/plato4.htm Did Plato Believe in Reincarnation?]§¶ | 39 | *[http://john-uebersax.com/plato/plato4.htm Did Plato Believe in Reincarnation?]§¶ |
41 | §¶ | 40 | §¶ |
42 | [[Category:Reincarnation]]§¶ | ||
43 | [[Category:Death in Greek philosophy]]§¶ | ||
44 | §¶ | 41 | §¶ |
45 | [[es:Metempsicosis]]§¶ | 42 | [[es:Metempsicosis]]§¶ |
46 | [[fr:Métempsycose]]§¶ | 43 | [[fr:Métempsycose]]§¶ |
47 | [[it:Reincarnazione#Reincarnazione in filosofia]]§¶ | ||
48 | [[ka:მეტემფსიქოზი]]§¶ | 44 | [[ka:მეტემფსიქოზი]]§¶ |
49 | [[lt:Metempsichozė]]§¶ | 45 | [[lt:Metempsichozė]]§¶ |
50 | [[pt:Metempsicose]]§¶ | 46 | [[pt:Metempsicose]]§¶ |
51 | [[ro:Metempsihoză]]§¶ | 47 | [[ro:Metempsihoză]]§¶ |
52 | [[sr:Метемпсихоза]]§¶ | 48 | [[sr:Метемпсихоза]]§¶ |
49 | [[Category:Death in Greek philosophy]]§¶ | ||
50 | §¶ |
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"In India we may explain the whole phenomenon as an infusion of the lower beliefs of the non- Aryan conquered races into the higher religious system of their Aryan conquerors. " deleted this. not appropriate at this time. also correcting the notion that karma is the character. this is nonsense.
also deleting: "Outside the somewhat narrow circle of theosophists there is little disposition to accept the doctrine but it may be worth while to point out that there are two fatal objections to it. " as in modern times reincarnation is a far mor popular idea"
kh7 10:22 Mar 25, 2003 (UTC)
Unless there are objections. I will merge this article with the one we have on reincarnation, the exact same topic. RK 18:24, Sep 4, 2004 (UTC)
There is a very clear distinction between the concepts of Metempsychosis and of Reincarnation as explained in the "The Columbia Encyclopedia".
Most of the material of this article was collected from material "rejected" in the reincarnation article. -- 212.113.164.104 20:53, 28 November 2005 (UTC) GalaazV
I removed this from the article:
Melchoir 04:20, 21 January 2006 (UTC)
I am removing the following passage because it is clearly false:
There is no authority in any of the sacred writings of Eastern religions for such a belief as metempsychosis into other animals. The only semblance to such an idea is found in the Kathopanishad (Chapter 5, Verse 9) which says that some of the souls, according to their deeds, return to the womb to be reborn, but others go into "the motionless", which is interpreted by some that they may reincarnate down even as low as the minerals. The Sanskrit word used in that place is "Sthanu", which also means "a pillar" and it is similar to the passage in Revelation that says: "Him that overcometh, I will make a pillar in the house of my God, thence he shall no more go out." This passage is regarded in Esoteric Christianity with the meaning that when humanity has reached perfection, there will come a time when they will no longer be tied to the wheel of birth and death: that is, liberated from the "rebirth" cycle (or "motionless").
See evidences from Eastern scripture below:
http://bhagavadgitaasitis.com/14/15/en1
http://srimadbhagavatam.com/5/8/27/en1
For a summary of the full story regarding Jada-Bharata Maharaj see the followng link: http://srimadbhagavatam.com/5/8/summary/en1
GourangaUK 11:19, 22 May 2006 (UTC)
The recent edit by User:GourangaUK directly contradicts what I've read on the subject of metempsychosis (for a text reference, see page 15 of Hamel, F. (1969) Human Animals, Werewolves & Other Transformations. New Hyde Park, NY: University Books.). Metempsychosis certainly includes non-human forms. Please do not go back to GourangaUK's non-animal version of metempsychosis unless you can cite a published source supporting that view.
Metempsychosis is the belief that after death the soul begins a new cycle of existence in another human body. It rejects the concept that a ' human soul' can take re-birth in that of an animal body.
Metempsychosis is a doctrine among some followers of Eastern teachings which expresses a theory of transmigration, that the human spirit may incarnate from one body to another, either human, animal, or inanimate, which is very different from the doctrine of reincarnation, which holds that man is an evolving being progressing through repeated human embodiments.
Blue Milk Mathematician 04:10, 24 May 2006 (UTC)
Can someone describe metempsychosis in terms of its constituent parts of speech? The word would make more sense to English speakers if the parts meta + psycho + osis were taken individually and explained separately. That way, we could understand what on earth the Greeks meant by the word they coined. Are there similar words, like katapsychosis and parapsychosis?
The word appears in Molly Bloom's question to her husband, Leopold, in James Joyce's seminal modernist novel, Ulysses. In this multi-layered novel, at one level, Leopold's matter-of-fact and accurate response indicates that the ancient Greek hero's spirit resides in this most typical of modern men, a bumbling, cuckolded, seller of advertising copy.
'Metempsychosis' is the name of the last stage of the video game Ikaruga. The stages are Ideal, Trial, Faith, Reality, Metempsychosis, then Spirit Being.
Omega Metempsychosis is the name of the boss at the climax of Chapter 8 in Xenosaga III. The significance is that the boss itself is a combination of the bodies of Omega Res Novae, Abel, and Dmitri Yuriev; or more accurately Yuriev's transmigration into godhood.
'Metempsychosis' is the meaning of 'Tensei' in the Japanese series of role-playing games, Megami Tensei. The full title translates to 'Metempsychosis of the Goddess'.
In the video game Soulcalibur III, upon entering a battle against Zasalamel, a character seeking to free himself from an endless cycle of reincarnation, the announcer will sometimes say, "After countless lives, he challenges the chains of metempsychosis."
In the short story 'Angelic Butterfly' by Primo Levi, he refers to "Physiological Foundations of Metempsychosis". This is a chapter in a study that proposes that all animals possess that ability to transform like a butterfly.
"Infinite Jest" by David Foster Wallace, features a hypnotic late-night radio DJ named Madam Psychosis.
Metempsychosis is a concept in Greek philosophy that, as others have pointed out, has a unique cultural and intellectual history, quite distinct from that of Buddhism or New Age belief in reincarnation. It's a shame that domineering and undereducated editors, failing to note the distinction, have made the page a redirect. This is one user's notice of convictional protest. 173.21.106.137 ( talk) 08:42, 9 May 2010 (UTC)
Further: having seen that burntsauce was banned I have undone the redirect. With 18 references and a cultural centrality owing to its place in classical Greek thought, this page is hardly worthy of being scrapped. Use templates to request an expert's attention or more thorough or better sourcing in specific cases. 173.21.106.137 ( talk) 09:36, 11 May 2010 (UTC)
Latin writers use reincarnatio? A quick check of the American Heritage dictionary says "reincarnation" was coined in English in the 1850s. Etymonline concurs, so your explanation is a fantasy. Good try, you must not have read anything in a while. Ergo, you don't know Latin, at least. I have known enough intellectual pretenders to immediately see through your claims to intellectual superiority and patent bullshit artistry, not to mention rogue lexicology. The Greek doctrine of metempsychosis is linked to Pythagoras and his cult. It did not include the possibility of humans reincarnating as animals. From this fact alone you must surely see that "reincarnation" is not an invariable doctrine. In spite of your boasting, you betray your ignorance and lack of intellectual curiosity. Metempsychosis is part of some Greek philosophies, while reincarnation for many English speakers connotes a doctrine of Eastern origin. 173.21.106.137 ( talk) 04:27, 28 May 2010 (UTC)
'BY the way,' there is authoritative reference showing the 'material difference' already present in the article. This is indicated by the degree of specificity independently associating the concept with the ancient Greeks. The first line in this article is a link to the Reincarnation page. Won't you be satisfied? Move on, discussion over. This is like saying communion is the same thing in Protestant and Catholic ideology, when in fact the debate over consubstantiation and transubstantiation has had real historical consequences. LEARN MORE. 173.21.106.137 ( talk) 09:37, 28 May 2010 (UTC)
You claimed to be able to cite in Latin, which you manifestly cannot do. The word 'rehypothesize' potentially exists in English but you'd be hard-pressed to find a credible writer who used it. This doesn't pass muster against a concurrence of English authorities, sorry. (You must know that English and Latin never diverged, and therefore your argument is irrelevant in any respect, the word having been at the least re-coined.)
No, it's not. You're playing with novice ideas of translation as if you never took Linguistics 101. And "'past life" means something different'" - than what? Furthermore the fact that you claim Latin writers were talking about Pythagorean ideas, and not Indian, leaves one with the definite conclusion that the Greek and Indian philosophies are in fact different. You undo yourself, laughably. Even if you could find a word-for-word translation of metempsychosis for 'reincarnatio' it would only show Latin authors translating metempsychosis - a referential dead-end. The word was re-coined in English.
Hence, there are separate articles on the two topics (transubstantiation and consubstantiation). Again, you undo yourself.
authorities I quoted. (See WP:OR) As another editor recently pointed out to you; Please stop restoring your text; as explained, you need to reference the claims. They may well be correct, but they need references. --Thanks. Redheylin ( talk) 01:31, 29 May 2010 (UTC)
I am not satisfied, for reasons that are hilariously obvious. I am sure you understand that your own personal opinion is insufficient in light of the fact that you have quoted no relevant authorities, and your logic runs counter to the argument you present. As another editor pointed out, claims may be supplied by knowledgeable readers and the community, rather than yourself, will arbitrate the matter. If you feel you are able to make contributions to this page (which is all you seem to propose) please do so in the metempsychosis article. Please propose specific objections (either through 'citations needed' tags, or the talk page) before you make another radically tyrannical redirect. Perhaps other editors will teach you something. Thank you. 173.21.106.137 ( talk) 09:22, 6 June 2010 (UTC)
Or whatever your name is. You can see that though you present your arguments as monolithic they are as impervious as Swiss cheese. —Preceding unsigned comment added by 173.21.106.137 ( talk) 09:25, 6 June 2010 (UTC)
Support, obiously. All the information on this page has been merged to Reincarnation - the page was not deleted but merged so that ancient European and Asian ideas are presented side-by-side. That is; the merge has already taken place. The latter page says; "The word "reincarnation" derives from Latin, literally meaning, "entering the flesh again". The Greek equivalent metempsychosis (μετεμψύχωσις) roughly corresponds to the common English phrase "transmigration of the soul" and also usually connotes reincarnation after death,(ref) Encyclopedia Britannica(/ref)" Nobody has undone this, so I conclude that undoing the merge at one side only is not thoughtful editing and there's no reason for this page to be anything other than a redirect. Referenced ideas as to any differences can be included there - they are not here! Redheylin ( talk) 23:21, 19 May 2011 (UTC)
Gilgul 27 April – 2 May 2010
29,016 bytes → cuts: 20,297 −70% → 8,719 “dump” →
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Content forking can be unintentional or intentional. While Wikipedia contributors are reminded to check to make sure there is not an existing article on the subject before they start a new article, there is always the chance they will forget, or that they will search in good faith but fail to find an existing article, or simply flesh out a derivative article rather than the main article on a topic. So after 8 years, no one but you noticed an alleged fork? Wikipedia's principle of assume good faith should be kept in mind here. If you suspect a content fork, give the creator of a duplicate article the benefit of the doubt. Check with people who watch the respective articles You didn't discuss it with anyone... “one side only” and participate in talk page discussions to see if the fork was deliberate. You dismissed the IPs objections, issued extreme and bogus demands, and edit warred until you got your way. If the content fork was unjustified, the more recent article should be merged back into the main article.This article is a year older than the reincarnation article, FYFI.
Wikipedia articles tend to grow in a way which lends itself to the natural creation of new articles. The text of any article consists of a sequence of related but distinct subtopics. When there is enough text in a given subtopic to merit its own article, that text can be summarized from the present article and a link provided to the more detailed article.
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Metempsychosis 21:20 18 April 2010 | Reincarnation 21:50 18 April 2010 | ||
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1 | '''Metempsychosis''' (Greek: μετεμψύχωσις) is a philosophical term in the [[Greek language]] referring to [[transmigration of the soul]], especially its [[reincarnation]] after death. It is a doctrine popular among a number of [[Eastern religion]]s such as [[Hinduism]], [[Buddhism]], [[Jainism]] and [[Druze|Druzism]]<ref> [http://concise.britannica.com/ebc/article-9063098/metempsychosis Encyclopedia Britannica] </ref> wherein an individual incarnates from one body to another, either [[human being|human]], [[animal]], or [[plant]].<ref> [http://hinduism.iskcon.com/concepts/102.htm Heart of Hinduism: Reincarnation and Samsara] </ref> Generally the term is only used within the context of [[Greek Philosophy]], but has also been used by modern philosophers such as [[Arthur Schopenhauer|Schopenhauer]]<ref>Schopenhauer, A: "Parerga und Paralipomena" (Eduard Grisebach edition), On Religion, Section 177</ref> and [[Kurt Gödel]]<ref>[http://www.goedelexhibition.at/goedel/goedel.html Gödel Exhibition: Gödel's Century<!-- Bot generated title -->]</ref>; otherwise, the term "[[transmigration]]" is more appropriate. The word also plays a prominent role in [[James Joyce|James Joyce's]] ''[[Ulysses (novel)|Ulysses]]'', and is associated also with [[Nietzsche]].<ref>Nietzsche and the Doctrine of Metempsychosis, in J. Urpeth & J. Lippitt, ''Nietzsche and the Divine'', Manchester: Clinamen, 2000</ref>. Another term sometimes used synonymously is [[Palingenesia]].§¶ | 1 | '''Metempsychosis''' (Greek: μετεμψύχωσις) in the [[Greek language]] means "transmigration of the soul", especially its reincarnation after death,<ref> [http://concise.britannica.com/ebc/article-9063098/metempsychosis Encyclopedia Britannica] </ref> wherein an individual incarnates from one body to another, either [[human being|human]], [[animal]], or [[plant]]. Another term sometimes used synonymously is [[Palingenesia]].<ref> [http://hinduism.iskcon.com/concepts/102.htm Heart of Hinduism: Reincarnation and Samsara] </ref> The former term has been used by modern philosophers such as [[Arthur Schopenhauer|Schopenhauer]]<ref>Schopenhauer, A: "Parerga und Paralipomena" (Eduard Grisebach edition), On Religion, Section 177</ref> and [[Kurt Gödel]]<ref>[http://www.goedelexhibition.at/goedel/goedel.html Gödel Exhibition: Gödel's Century<!-- Bot generated title -->]</ref> and [[Nietzsche]].<ref>Nietzsche and the Doctrine of Metempsychosis, in J. Urpeth & J. Lippitt, ''Nietzsche and the Divine'', Manchester: Clinamen, 2000</ref>.§¶ |
2 | §¶ | 2 | §¶ |
3 | ==Europe before the pre-Socratic philosophers==§¶ | ||
4 | §¶ | 3 | §¶ |
5 | It is unclear how the doctrine of metempsychosis arose in Greece. It is easiest to assume that earlier ideas which had never been extinguished were utilized for religious and philosophic purposes. The Orphic religion, which held it, first appeared in Thrace upon the semi-barbarous north-eastern frontier. [[Orpheus]], its legendary founder, is said to have taught that soul and body are united by a compact unequally binding on either; the soul is divine, immortal and aspires to freedom, while the body holds it in fetters as a prisoner. Death dissolves this compact, but only to re-imprison the liberated soul after a short time: for the wheel of birth revolves inexorably. Thus the soul continues its journey, alternating between a separate unrestrained existence and fresh reincarnation, round the wide circle of necessity, as the companion of many bodies of men and animals." To these unfortunate prisoners Orpheus proclaims the message of liberation, that they stand in need of the grace of redeeming gods and of [[Dionysus]] in particular, and calls them to turn to God by ascetic piety of life and self-purification: the purer their lives the higher will be their next reincarnation, until the soul has completed the spiral ascent of destiny to live for ever as God from whom it comes. Such was the teaching of Orphism which appeared in Greece about the [[6th century BC]], organized itself into private and public mysteries at [[Eleusis]] and elsewhere, and produced a copious literature.<ref>Linforth, Ivan M. (1941) ''The Arts of Orpheus'' Arno Press, New York, [http://www.worldcat.org/oclc/514515 OCLC 514515]</ref><ref>Long, Herbert S. (1948) ''A Study of the doctrine of metempsychosis in Greece, from Pythagoras to Plato'' (Long's 1942 Ph.D. dissertation) Princeton, New Jersey, [http://www.worldcat.org/oclc/1472399 OCLC 1472399]</ref><ref>Long, Herbert S. (16 February 1948) "Plato's Doctrine of Metempsychosis and Its Source" ''The Classical Weekly'' 41(10): pp. 149—155</ref>§¶ | 4 | The Orphic religion, which held the doctrine, first appeared in Thrace in north-eastern Greece and, about the [[6th century BC]], organized itself into private and public mysteries at [[Eleusis]] and elsewhere, and produced a copious literature.<ref>Linforth, Ivan M. (1941) ''The Arts of Orpheus'' Arno Press, New York, [http://www.worldcat.org/oclc/514515 OCLC 514515]</ref><ref>Long, Herbert S. (1948) ''A Study of the doctrine of metempsychosis in Greece, from Pythagoras to Plato'' (Long's 1942 Ph.D. dissertation) Princeton, New Jersey, [http://www.worldcat.org/oclc/1472399 OCLC 1472399]</ref><ref>Long, Herbert S. (16 February 1948) "Plato's Doctrine of Metempsychosis and Its Source" ''The Classical Weekly'' 41(10): pp. 149—155</ref>. [[Orpheus]], its legendary founder, is said to have taught that the soul is divine, immortal and aspires to freedom, while the body holds it in fetters as a prisoner. The soul is breathed into the human body through the Aither (air) where in the human host it atones for sins of [[Titan]] heritage. Death dissolves this, only to re-imprison the liberated soul after a short time. The wheel of birth revolves inexorably, the soul alternates between a separate unrestrained existence and fresh reincarnation, round the wide circle of necessity as the companion of many bodies of men and animals. Orpheus proclaims the message of liberation, the need of the grace of redeeming gods and of [[Dionysus]] in particular and of ascetic self-purification, until the soul has completed the spiral ascent of destiny to live for ever as God from whom it comes.§¶ |
6 | §¶ | 5 | §¶ |
6 | ===The Druids===§¶ | ||
7 | Although [[Julius Caesar]] recorded that the [[druids]] of Gaul, Britain and Ireland had metempsychosis as one of their core doctrines, there is no indication that it was significantly related to that concept among the Greeks.§¶ | 7 | Although [[Julius Caesar]] recorded that the [[druids]] of Gaul, Britain and Ireland had metempsychosis as one of their core doctrines, there is no indication that it was significantly related to that concept among the Greeks.§¶ |
8 | §¶ | 8 | §¶ |
9 | ==In Greek philosophy==§¶ | ||
10 | §¶ | 9 | §¶ |
11 | The earliest Greek thinker with whom metempsychosis is connected is [[Pherecydes of Syros]]<ref>Schibli, S., Hermann, Pherekydes of Syros, p. 104, Oxford Univ. Press 2001</ref>; but [[Pythagoras]], who is said to have been his pupil, is its first famous philosophic exponent. Pythagoras probably neither invented the doctrine nor imported it from Egypt, but made his reputation by bringing Orphic doctrine from North-Eastern Hellas to Magna Graecia and by instituting societies for its diffusion.§¶ | 10 | The earliest Greek thinker with whom metempsychosis is connected is [[Pherecydes of Syros]]<ref>Schibli, S., Hermann, Pherekydes of Syros, p. 104, Oxford Univ. Press 2001</ref>; but [[Pythagoras]], who is said to have been his pupil, is its first famous philosophic exponent. Pythagoras probably brought Orphic doctrine from North-Eastern Hellas to Magna Graecia and instituted societies for its diffusion. Several ancient sources affirm that Pythagoras claimed he could remember his past lives.<ref>[http://www.harekrishna.com/col/books/KR/cb/chapter1.html Reincarnation: Socrates to Salinger]</ref> An association between Pythagorean philosophy and reincarnation was routinely accepted throughout antiquity.§¶ |
12 | §¶ | 11 | §¶ |
13 | The real weight and importance of metempsychosis in Western tradition is due to its adoption by [[Plato]]{{Fact|date=February 2009}}. Had he not embodied it in some of his greatest works it would be merely a matter of curious investigation for the Western anthropologist and student of folk-lore. In the eschatological myth which closes the ''[[Republic (Plato)|Republic]]'' he tells the story how Er, the son of Armenius, miraculously returned to life on the twelfth day after death and recounted the secrets of the other world. After death, he said, he went with others to the place of Judgment and saw the souls returning from heaven, and proceeded with them to a place where they chose new lives, human and animal. He saw the soul of Orpheus changing into a swan, Thamyras becoming a nightingale, musical birds choosing to be men, the soul of Atalanta choosing the honours of an athlete. Men were seen passing into animals and wild and tame animals changing into each other. After their choice the souls drank of [[Lethe]] and then shot away like stars to their birth. There are myths and theories to the same effect in other dialogues, the [[Phaedrus]], [[Meno]], [[Phaedo]], [[Timaeus (dialogue)|Timaeus]] and [[Laws]]. {{Fact|date=February 2009}} In Plato's view the number of souls was fixed; birth therefore is never the creation of a soul, but only a transmigration from one body to another.<ref> "That is the conclusion, I said; and if a true conclusion, then the souls must always be the same, for if none be destroyed they will not diminish in number." Republic X, 611. The Republic of Plato By Plato, Benjamin Jowett Edition: 3 Published by Clarendon press, 1888. </ref> Plato's acceptance of the doctrine is characteristic of his sympathy with popular beliefs and desire to incorporate them in a purified form into his system. {{Fact|date=February 2009}} [[Aristotle]], a far less emotional and sympathetic mind, has a doctrine of immortality totally inconsistent with it. {{Fact|date=February 2009}}§¶ | 12 | In the ''[[Republic (Plato)|Republic]]'' he tells how Er, the son of Armenius, miraculously returned to life on the twelfth day after death and recounted the secrets of the other world. Men were seen passing into animals and wild and tame animals changing into each other. After their choice the souls drank of [[Lethe]] and then shot away like stars to their birth. There are myths and theories to the same effect in other dialogues, the [[Phaedrus]], [[Meno]], [[Timaeus (dialogue)|Timaeus]] and [[Laws]]. In Plato's view the number of souls was fixed; birth therefore is never the creation of a soul, but only a transmigration from one body to another.<ref> "That is the conclusion, I said; and if a true conclusion, then the souls must always be the same, for if none be destroyed they will not diminish in number." Republic X, 611. The Republic of Plato By Plato, Benjamin Jowett Edition: 3 Published by Clarendon press, 1888. </ref> Plato's acceptance of the doctrine is characteristic of his sympathy with popular beliefs and desire to incorporate them in a purified form into his system. [[Aristotle]], a far less emotional and sympathetic mind, has a doctrine of immortality totally inconsistent with it.<ref>Encyclopedia Britannica, 1911, article ''Metempsychosis''.</ref>§¶ |
14 | §¶ | 13 | §¶ |
15 | The extent of Plato's belief in metempsychosis has been debated by some scholars in modern times. [[Marsilio Ficino]] (''Platonic Theology'' 17.3-4), for one, argued that Plato's references to metempsychosis were intended allegorically.§¶ | ||
16 | §¶ | 14 | §¶ |
17 | In later Greek literature the doctrine appears from time to time; it is mentioned in a fragment of [[Menander]] (the Inspired Woman) and satirized by [[Lucian]] (Gallus 18 seq.). In [[Ancient Rome|Roman]] literature it is found as early as [[Ennius]],<ref>Poesch, Jessie (1962) "Ennius and Basinio of Parma" ''Journal of the Warburg and Courtauld Institutes'' 25(1/2): pp. 116—118, page 117, FN15</ref> who in his Calabrian home must have been familiar with the Greek teachings which had descended to his times from the cities of Magna Graecia. In a lost passage of his Annals, a Roman history in verse, Ennius told how he had seen [[Homer]] in a dream, who had assured him that the same soul which had animated both the poets had once belonged to a peacock. [[Persius]] in one of his satires (vi. 9) laughs at Ennius for this: it is referred to also by [[Lucretius]] (i. 124) and by [[Horace]] (Epist. II. i. 52). [[Virgil]] works the idea into his account of the Underworld in the sixth book of the [[Aeneid]] (vv. 724 sqq.). It persists in antiquity down to the latest classic thinkers, [[Plotinus]] and the other [[Neoplatonist]]s.§¶ | 15 | In later Greek literature the doctrine appears from time to time; it is mentioned in a fragment of [[Menander]] (the Inspired Woman) and satirized by [[Lucian]] (Gallus 18 seq.). In [[Ancient Rome|Roman]] literature it is found as early as [[Ennius]],<ref>Poesch, Jessie (1962) "Ennius and Basinio of Parma" ''Journal of the Warburg and Courtauld Institutes'' 25(1/2): pp. 116—118, page 117, FN15</ref> who in his Calabrian home must have been familiar with the Greek teachings which had descended to his times from the cities of Magna Graecia. In a lost passage of his Annals, a Roman history in verse, Ennius told how he had seen [[Homer]] in a dream, who had assured him that the same soul which had animated both the poets had once belonged to a peacock. [[Persius]] in one of his satires (vi. 9) laughs at Ennius for this: it is referred to also by [[Lucretius]] (i. 124) and by [[Horace]] (Epist. II. i. 52). [[Virgil]] works the idea into his account of the Underworld in the sixth book of the [[Aeneid]] (vv. 724 sqq.). It persists in antiquity down to the latest classic thinkers, [[Plotinus]] and the other [[Neoplatonist]]s.§¶ |
18 | §¶ | 16 | §¶ |
19 | == In literature after the Classical Era ==§¶ | ||
20 | The use of the word "metempsychosis" in later [[Western literature]] is not necessarily tied to the Greek concept.§¶ | ||
21 | §¶ | 17 | §¶ |
22 | "Metempsychosis" is the title of a longer work by the metaphysical poet [[John Donne]], written in 1601.<ref>Collins, Siobhán (2005) "Bodily Formations and Reading Strategies in John Donne's ''Metempsychosis''" ''Critical Studies'' 26: pp. 191—208, page 191</ref> The poem, also known as the ''Infinitati Sacrum'',<ref name="Donne">[http://www.luminarium.org/editions/metempsycosis.htm full text of ''Metempsychosis'' or ''Infinitati Sacrum''] from Luminarium Editions</ref> consists of two parts, the "Epistle" and "The Progress of the Soule". In the first line of the latter part, Donne writes that he "sing[s] of the progresse of a deathlesse soule".<ref name="Donne" />§¶ | 18 | "Metempsychosis" is the title of a longer work by the metaphysical poet [[John Donne]], written in 1601.<ref>Collins, Siobhán (2005) "Bodily Formations and Reading Strategies in John Donne's ''Metempsychosis''" ''Critical Studies'' 26: pp. 191—208, page 191</ref> The poem, also known as the ''Infinitati Sacrum'',<ref name="Donne">[http://www.luminarium.org/editions/metempsycosis.htm full text of ''Metempsychosis'' or ''Infinitati Sacrum''] from Luminarium Editions</ref> consists of two parts, the "Epistle" and "The Progress of the Soule". In the first line of the latter part, Donne writes that he "sing[s] of the progresse of a deathlesse soule".<ref name="Donne" />§¶ |
23 | §¶ | 19 | §¶ |
24 | Metempsychosis is mentioned and is a key plot device in [[Edgar Allan Poe]]'s 1832 short story, "[[Metzengerstein]]".<ref>Bonaparte, Marie (1949) ''The life and works of Edgar Allan Poe: a psycho-analytic interpretation'' Imago, London, page 273, [http://www.worldcat.org/oclc/1398764 OCLC 1398764]</ref> Poe returns to metempsychosis again in "Morella" (1835)<ref>Roderick, Phillip L. (2006) ''The Fall of the House of Poe: And Other Essays'' iUniverse, New York, [http://books.google.co.uk/books?id=L3Xp39H4apQC&pg=PA22 page 22], ISBN 0-595-39567-8</ref> and "The Oval Portrait" (1842).<ref>Quinn, Patrick F. (1971) ''The French face of Edgar Poe'' (2<sup>nd</sup> edition) Southern Illinois University Press, Carbondale, Illinois, page 272, ISBN 0-8093-0500-3</ref>§¶ | 20 | Metempsychosis is mentioned and is a key plot device in [[Edgar Allan Poe]]'s 1832 short story, "[[Metzengerstein]]".<ref>Bonaparte, Marie (1949) ''The life and works of Edgar Allan Poe: a psycho-analytic interpretation'' Imago, London, page 273, [http://www.worldcat.org/oclc/1398764 OCLC 1398764]</ref> Poe returns to metempsychosis again in "Morella" (1835)<ref>Roderick, Phillip L. (2006) ''The Fall of the House of Poe: And Other Essays'' iUniverse, New York, [http://books.google.co.uk/books?id=L3Xp39H4apQC&pg=PA22 page 22], ISBN 0-595-39567-8</ref> and "The Oval Portrait" (1842).<ref>Quinn, Patrick F. (1971) ''The French face of Edgar Poe'' (2<sup>nd</sup> edition) Southern Illinois University Press, Carbondale, Illinois, page 272, ISBN 0-8093-0500-3</ref>§¶ |
25 | §¶ | 21 | §¶ |
26 | Metempsychosis is referred to and recurs as a theme in [[James Joyce]]'s [[modernist]] novel, ''[[Ulysses (novel)|Ulysses]]'' (1920).<ref>[http://www.doc.ic.ac.uk/~rac101/concord/texts/ulysses/ulysses.cgi?word=Metempsychosis List of occurrences of Metempsychosis in Ulysses] </ref> In Joycean fashion, the word famously appears, mispronounced by [[Molly Bloom]], as "met him pike hoses."<ref>Cf. Joyce, ''Ulysses'', §8 [http://www.doc.ic.ac.uk/~rac101/concord/texts/ulysses/files/ulysses8.html#7285 Lestrygonians]</ref>§¶ | 22 | Metempsychosis is referred to and recurs as a theme in [[James Joyce]]'s [[modernist]] novel, ''[[Ulysses (novel)|Ulysses]]'' (1920).<ref>[http://www.doc.ic.ac.uk/~rac101/concord/texts/ulysses/ulysses.cgi?word=Metempsychosis List of occurrences of Metempsychosis in Ulysses] </ref> In Joycean fashion, the word famously appears, mispronounced by [[Molly Bloom]], as "met him pike hoses."<ref>Cf. Joyce, ''Ulysses'', §8 [http://www.doc.ic.ac.uk/~rac101/concord/texts/ulysses/files/ulysses8.html#7285 Lestrygonians]</ref>§¶ |
27 | §¶ | 23 | §¶ |
28 | ==See also==§¶ | ||
29 | *[[Zalmoxis]]§¶ | 24 | *[[Zalmoxis]]§¶ |
30 | *[[Ya’furiyya Shia]]§¶ | ||
31 | *[[Gilgul]]§¶ | ||
32 | §¶ | 25 | §¶ |
33 | ==References==§¶ | ||
34 | {{reflist}}§¶ | ||
35 | §¶ | 26 | §¶ |
36 | ==External links==§¶ | 27 | ==External links==§¶ |
28 | §¶ | ||
29 | *[http://newtalavana.org/blog/2006/02/ Discussion concerning Transmigration from the Vedic perspective]§¶ | ||
30 | *[http://www.jswami.info/past_lives Do We Live More than Once?]§¶ | ||
31 | *[http://veda.harekrsna.cz/encyclopedia/dharma.htm Dharma, Transmigration & Reincarnation in the Vedas]§¶ | ||
32 | *[http://www.buddhanet.net/funbud10.htm Rebirth according to Buddhism]§¶ | ||
33 | *[http://john-uebersax.com/plato/plato4.htm Did Plato Believe in Reincarnation?]§¶ | ||
34 | *[http://luchte.wordpress.com/wandering-souls-the-doctrine-of-transmigration-in-pythagorean-philosophy/ Wandering Souls: The Doctrine of Transmigration in Pythagorean Philosophy, by Dr. James Luchte]§¶ | ||
37 | *[http://www.bartleby.com/65/tr/transmig.html The Columbia Encyclopedia: Transmigration of souls or Metempsychosis]§¶ | 35 | *[http://www.bartleby.com/65/tr/transmig.html The Columbia Encyclopedia: Transmigration of souls or Metempsychosis]§¶ |
38 | *[http://www.newadvent.org/cathen/10234d.htm The Catholic Encyclopedia: Metempsychosis]§¶ | 36 | *[http://www.newadvent.org/cathen/10234d.htm The Catholic Encyclopedia: Metempsychosis]§¶ |
39 | *[http://www.chabad.org/search/keyword.asp?scope=6198&kid=6569 Jewish view of reincarnation]§¶ | 37 | *[http://www.chabad.org/search/keyword.asp?scope=6198&kid=6569 Jewish view of reincarnation]§¶ |
38 | §¶ | ||
40 | *[http://john-uebersax.com/plato/plato4.htm Did Plato Believe in Reincarnation?]§¶ | 39 | *[http://john-uebersax.com/plato/plato4.htm Did Plato Believe in Reincarnation?]§¶ |
41 | §¶ | 40 | §¶ |
42 | [[Category:Reincarnation]]§¶ | ||
43 | [[Category:Death in Greek philosophy]]§¶ | ||
44 | §¶ | 41 | §¶ |
45 | [[es:Metempsicosis]]§¶ | 42 | [[es:Metempsicosis]]§¶ |
46 | [[fr:Métempsycose]]§¶ | 43 | [[fr:Métempsycose]]§¶ |
47 | [[it:Reincarnazione#Reincarnazione in filosofia]]§¶ | ||
48 | [[ka:მეტემფსიქოზი]]§¶ | 44 | [[ka:მეტემფსიქოზი]]§¶ |
49 | [[lt:Metempsichozė]]§¶ | 45 | [[lt:Metempsichozė]]§¶ |
50 | [[pt:Metempsicose]]§¶ | 46 | [[pt:Metempsicose]]§¶ |
51 | [[ro:Metempsihoză]]§¶ | 47 | [[ro:Metempsihoză]]§¶ |
52 | [[sr:Метемпсихоза]]§¶ | 48 | [[sr:Метемпсихоза]]§¶ |
49 | [[Category:Death in Greek philosophy]]§¶ | ||
50 | §¶ |
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