轮回
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中文
轮回
（《埃文斯顿指数》，1893年10月7日）
在过去一周，公理会教堂举办了一系列演讲，其性质与刚刚落幕的宗教议会颇为相近。演讲者为瑞典的卡尔·冯·贝根博士，以及印度教僧侣苏阿米·辨喜。……苏阿米·辨喜是印度出席宗教议会的代表。他以其独特的橘黄色袈裟、磁石般的气场、才华横溢的口才，以及对印度哲学精彩卓绝的阐释，引起了广泛的关注。他在芝加哥的驻留，几乎是一场持续不断的盛大欢迎。这次演讲系列共计三个晚上。
（周六与周二晚上的演讲仅作列举，未加评述；随后文章继续：）
10月5日周四晚，冯·贝根博士讲述了"胡尔迪内·比米什——瑞典王国女儿们的创始人"，而这位印度教僧侣则以"轮回"为题进行了演讲。后者极为引人入胜，所阐述的观点在这片土地上殊为罕见。灵魂的轮回学说，虽在美国相对新奇且鲜为人知，却在东方广为流传，几乎是那片土地所有宗教的基石。那些不将其作为教义的宗教，也并不对其加以反对。关于这一学说，最关键的问题在于：我们是否曾经历过一个过去？我们知道自己拥有当下，也确信将来的存在。然而，没有过去，又怎会有现在？现代科学已经证明，物质存在并持续存在。创造不过是形态的变化。我们并非从虚无中诞生。有人认为上帝是一切事物的共同原因，并以此作为存在的充分理由。然而，对于一切现象，我们都必须追问：物质从何而来，又从何种状态而来。那些证明未来存在的论据，同样也证明了过去的存在。必然存在着上帝意志之外的其他原因。遗传论尚不足以提供充分的解释。有人说，我们对过去的存在毫无意识。然而，已有大量案例表明，人们对往昔有着清晰的记忆。这便是该理论的萌芽所在。由于印度教徒善待禽兽，许多人便认为，我们相信灵魂转生于低等生命之中。他们无法理解，对禽兽的善意并非源于迷信，而是出于别的原因。一位古代印度教祭司将宗教定义为：一切能够提升人心的事物。野蛮被驱逐，人性让位于神性。轮回的理论并不将人束缚于这小小的地球之上。他的灵魂可以前往其他更高级的世界，在那里成为更崇高的存在——不再只有五种感官，而是拥有八种，如此循序渐进，终将趋近于完美的顶点——神性，并将被允许在"至福岛屿"中畅饮遗忘的甘泉。
English
REINCARNATION
(Evanston Index, October 7, 1893)
At the Congregational Church, during the past week, there have been given a course of lectures which in nature much resembled the Religious Parliament which has just been completed. The lecturers were Dr. Carl van Bergen of Sweden, and Suami Vivekananda, the Hindu monk. ... Suami Vivekananda is a representative from India to the Parliament of Religions. He has attracted a great deal of attention on account of his unique attire in Mandarin colors, by his magnetic presence and by his brilliant oratory and wonderful exposition of Hindu philosophy. His stay in Chicago has been a continual ovation. The course of lectures was arranged to cover three evenings.
[The lectures of Saturday and Tuesday evenings are listed without Comment; then the article continues:]
On Thursday evening Oct. 5, Dr. von Bergen spoke on "Huldine Beamish, the Founder of the King's Daughters of Sweden," and "Reincarnation" was the subject treated by the Hindu monk. The latter was very interesting; the views being those that are not often heard in this part of the world. The doctrine of reincarnation of the soul, while comparatively new and little understood in this country, is well-known in the east, being the foundation of nearly all the religions of those people. Those that do not use it as dogma, do not say anything against it. The main point to be decided in regard to the doctrine is, as to whether we have had a past. We know that we have a present and feel sure of a future. Yet how can there be a present without a past? Modern science has proved that matter exists and continues to exist. Creation is merely a change in appearance. We are not sprung out of nothing. Some regard God as the common cause of everything and judge this a sufficient reason for existence. But in everything we must consider the phenomena; whence and from what matter springs. The same arguments that prove there is a future prove that there is a past. It is necessary that there should be causes other than God's will. Heredity is not able to give sufficient cause. Some say that we are not conscious of a former existence. Many cases have been found where there are distinct reminiscences of a past. And here lies the germ of the theory. Because the Hindu is kind to dumb animals many believe that we believe in the reincarnation of souls in lower orders. They are not able to conceive of kindness to dumb animals being other than the result of superstition. An ancient Hindu priest defines religion as anything that lifts one up. Brutality is driven out, humanity gives way to divinity. The theory of incarnation does not confine man to this small earth. His soul can go to other, higher earths where he will be a loftier being, possessing, instead of five senses, eight, and continuing in this way he will at length approach the acme of perfection, divinity, and will be allowed to drink deep of oblivion in the "Islands of the Blest".
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。