The Kabbalah on Reincarnation 1/5

The Isaac Luria Synagogue, Safed

Definition

Gilgul/Gilgul neshamot/Gilgulei Ha Neshamot (Heb. גלגול הנשמות, Plural: גלגולים Gilgulim) describes a Kabbalistic concept of reincarnation. In Hebrew, the word gilgul means "cycle" or "wheel" and neshamot is the plural for "souls." Souls are seen to "cycle" through "lives" or "incarnations", being attached to different human bodies over time. Which body they associate with depends on their particular task in the physical world, spiritual levels of the bodies of predecessors and so on. The concept relates to the wider processes of history in Kabbalah, involving Cosmic Tikkun (Messianic rectification), and the historical dynamic of ascending Lights and descending Vessels from generation to generation.

Rabbis who believed in the idea of reincarnation include, from Medieval times: the mystical leaders Nahmanides (the Ramban) and Rabbenu Bahya ben Asher; from the 16th-century: Levi ibn Habib (the Ralbah), and from the mystical school of Safed Shelomoh Alkabez, Isaac Luria (the Ari) and his exponent Hayyim Vital; and from the 18th-century: the founder of Hasidism Yisrael Baal Shem Tov, later Hasidic Masters, and the Lithuanian Jewish Orthodox leader and Kabbalist the Vilna Gaon; and - amongst others - from the 19th/20th-century: Yosef Hayyim author of Ben Ish Hai as well as Rabbi Yehuda Ashlag. (The above from Wikipedia article. Gilgul)

In the Bahir and the Zohar
In the Bahir, it is stated:

Why is there a righteous person to whom good things happen, while [another] righteous person has bad things happen to him? This is because the [latter] righteous person did bad in a previous [life], and is now experiencing the consequences? What is this like? A person planted a vineyard and hoped to grow grapes, but instead, sour grapes grew. He saw that his planting and harvest were not successful so he tore it out. He cleaned out the sour grape vines and planted again. When he saw that his planting was not successful, he tore it up and planted it again. (Bahir 195)20

The Jewish Virtual Library notes that, according to the Bahir:

transmigration may continue for 1,000 generations, but the common opinion in the Spanish Kabbalah is that in order to atone for its sins, the soul transmigrates three more times after entering its original body (according to Job 33:29, "Behold, God does all these things, twice, three times, with a man"). However, the righteous transmigrate endlessly for the benefit of the universe, not for their own benefit. (Jewish Virtual Library)

The same article adds:

After the Bahir the doctrine of gilgul developed in several directions and became one of the major doctrines of the Kabbalah, although the kabbalists differed widely in regard to details. In the 13th century, transmigration was viewed as an esoteric doctrine and was only alluded to, but in the 14th century many detailed and explicit writings on it appeared. In philosophic literature the term ha'atakah ("transference") was generally used for gilgul; in kabbalistic literature the term gilgul appears only from the Sefer ha-*Temunah onward; both are translations of the Arabic term tanāsukh. The early kabbalists, such as the disciples of *Isaac the Blind and the kabbalists of Gerona, spoke of "the secret of ibbur" ("impregnation"). It was only in the late 13th or 14th centuries that gilgul and ibbur began to be differentiated. The terms hitḥallefut ("exchange") and din benei ḥalof (from Prov. 31:8) also occur. From the period of the *Zohar on, the term gilgul became prevalent in Hebrew literature and began to appear in philosophic works as well. (Jewish Virtual Library)

In the Zohar, in Parashat Mishpatim, under the title Saba deMishpatim (the Old Man or the Grandfather of Parashat Mishpatim), the secrets of reincarnation are discussed at length:

As long as a person is unsuccessful in his purpose in this world, the Holy One, blessed be He, uproots him and replants him over and over again. (Zohar I 186b)

All souls are subject to reincarnation; and people do not know the ways of the Holy One, blessed be He! They do not know that they are brought before the tribunal both before they enter into this world and after they leave it; they are ignorant of the many reincarnations and secret works which they have to undergo, and of the number of naked souls, and how many naked spirits roam about in the other world without being able to enter within the veil of the King's Palace. Men do not know how the souls revolve like a stone that is thrown from a sling. But the time is at hand when these mysteries will be disclosed. (Zohar II 99b)

In Lurianic Kabbalah

The concept of reincarnation gradually expanded, for example, The Jewish Virtual Library notes that:

The expansion of the notion of transmigration from a punishment limited to specific sins into a general principle contributed to the rise of the belief in transmigration into animals and even into plants and inorganic matter. This opinion, however, opposed by many kabbalists, did not become common until after 1400. Transmigration into the bodies of animals is first mentioned in the Sefer ha-Temunah, which originated in a circle probably associated with the kabbalists of Gerona. (Jewish Virtual Library)

Referring to the  Shaar HaGilgulim (The Gates of Reincarnation) of Rabbi Yitzchak Luria (1534-1572), otherwise known as the 'Arizal.', recorded by his foremost disciple, Rabbi Chaim Vital, and amended by Rabbi Shmuel Vital, his son, Brandwein explains:

In Shaar HaGilgulim, the Ari explains that Adam had a universal soul (neshamah klalit) that included [aspects of] all creation [i.e. every individual angel and every individual animal - all were asked to give an essence part of themselves to Adam; only as a miniature reflection of the entire universe could he be connected to all creation, and either elevate it or lower it...]. His soul also included all the souls of mankind in a higher- unity. This is why even one action on his part could have such a powerful effect. After he ate from the Tree of Knowledge of Good and Evil, his soul fragmented into thousands of thousands of sparks (fragments and fragments of fragments) which subsequently became clothed/incarnated in every single human being that was ever born and is alive now. [The main job of these soul-sparks is to bring about all together the tikkun (rectification) that Adam was to do alone.] (Brandwein)

Based on this, the Or HaChaim HaKadosh (Rabeinu Chaim ben Attar, Parashat Veyechi) explains why the initial generations (Adam's and those immediately following his) lived hundreds of years. Only as the generations diminished in spiritual stature did people's lifespans dwindle to 70 and 80 years. The reason for this is because earlier generations had very large, inclusive souls. They therefore needed more time in each lifetime to fix whatever they had to fix. When they then did not utilize their long lives for this purpose, for the purpose of tikkun (for instance, the generation of the Flood), their souls were diminished and fragmented into "smaller" people with less soul illumination, in order to make the work of tikkun "easier" for each person. This is why people's lives became shortened. (Brandwein)

From the point of view of the whole system, all of these souls still are part of one great soul that is split up and incarnated into countless distinct bodies generation after generation. In the same way, we can understand that all the different bodies that ever existed were particular manifestations of one great soul. The differences between them (the souls) lie in the different bodies that they incarnated into, for no one body resembles the next (each incarnation is totally unique). This is why our bodies must presently be buried to return to the basic elements of which they are composed. The soul, on the other hand, that enlivens the body, is eternal. Thus, the bodies of each generation of souls that are born are likened to so many pairs of clothing that are taken off when a person goes up to heaven. (Brandwein)

We have mentioned the principle that everything contains a power that enlivens it. In a human being, this power is truly godly, and is called the neshamah. Animals as well have a soul which is called nefesh ha'behemit (animal soul). [Plants and other growing things have a vegetative soul.] Inert matter also contains a portion of that power called nefesh. (Brandwein)

Kaplan gives some further details about the cosmic aspects of the Lurianic system:

There is, however, an aspect of creation that existed before the Sefirot. In this stage, the proto-Sefirot existed as simple non-interacting points. In the language of the Kabbalists, this is known as the Universe of Chaos (Tohu). In this state, the Vessels, which were the proto-Sefirot, could neitherinterect nor give to one another. Since they could not emulate God by giving, they were incomplete, and could therefore not hold the Divine Light. Since they could not fulfill their purpose, they were overwhelmed by the Light and “shattered.” This is know as the “Breaking of Vessels.”

The Broken shards of these Vessels fell to a lower spiritual level, and subsequently became the source of all evil. It is for this reason that Chaos (Tohu) is said to be the root of evil. After having been shattered, the Vessels were once again rectified and rebuilt into Personifications (Partzufim). Each of these Partzufim consists of 613 parts, paralleling the 613 parts of the body, as wells as the 613 commandments of the Torah. These Partzufim were then able to interact with each other. More important, through the Torah, they were also able to interact with man. This is the stage where the Sefirot become givers as well as receivers.In this rectified state the Vessels (or Sefirot) became fit to receive God’s Light. In Kabbalistic terminology, this state is called the Universe of Recitification (Tikkun). (Kaplan 140-41)

References

Yaakov Astor . (Reincarnation and Jewish Tradition) Soul Searching, Targum Press http://www.aish.com/jl/l/a/48943926.html

     Rabbi Avraham Brandwein (Gilgul Neshamot - Reincarnation of Souls) (Transl. Avraham Sutton)

http://vho.org/aaargh/fran/actu/actu00/doc2000/brandwein.html

Martin Buber, Hasidism and Modern Man, 1958

Nissan Dovid Dubrov (The Soul and the Afterlife)http://www.chabad.org/library/article_cdo/aid/361897/jewish/The-Soul-and-the-Afterlife.htm

Rabbi Louis Jacobs (Is there a Jewish Afrlife?)     http://www.myjewishlearning.com/article/reincarnation-the-transmigration-of-a-jewish-idea/

Jewish Encyclopedia (Gilgul Neshamoth)    http://www.jewishencyclopedia.com/articles/6676-gilgul-neshamoth

Jewish Virtual Library (Gilgul)   http://www.jewishvirtuallibrary.org/gilgul

    Aryeh Kaplan. Sefer Yetzireh – The Book of Creation. Weiser, 1990.

Part 2

Charles Taylor - notes on lecture at 3rd Global Conference on World's Religions after September 11

Charles Taylor – Reflections on the Quebec Consultation Commission on Cultural Differences

 

One of the most important thinkers Canada has produced, Charles Taylor (BA ‘52) is that rare philosopher who attempts to put his ideas into practice. His writings have been translated into 20 languages, and have covered a range of subjects that include artificial intelligence, language, social behaviour, morality and multiculturalism…he joined forces with sociologist Gérard Bouchard to chair the high-profile Consultation Commission on Accommodation Practices Related to Cultural Differences, the Quebec government’s response to a string of controversies surrounding the “reasonable accommodation” of religious groups; and he published A Secular Age, a study of the changing place of religion in our societies, which the New York Times hailed as “a work of stupendous breadth and erudition.”

http://worldsreligions2016.org/speakers/charles-taylor/

 

 

There are two recent models –the regime controlling religion  or religion controlling the regime; both are disastrous outlooks. The challenge is looking for a way of structuring lives with diverse views; how can we live together as citizens in modern democracy, which is very much different from Athenian democracy. There must not be differences among citizens, no discrimination. We need to figure out how to regulate different outlooks, to see all views on the same footing. We take into consideration the diversity model based on the first amendment of the US constitution. There are differences in established churches – there is trouble if one Church has precedence over another. We have the American diversity model versus French controlling law. There are issues of problems of extremism, for example the19th century protestant Christian vision of society where protestants united to stave off equality; The French 1904/05 laws establishing separation of Church and State; Problem of Catholicism trying to influence the Republic. A major question is “Where is hegemony in religion”.

 

We face the modern problem of unprecedented religious diversity and immigration as source of diversity. There is a tremendous amount of young people who are searching – an immense number of searchers finding paths that did not exist before – this is a very important feature of the modern religious landscape. Religious control model has no relevance – the diversity law does. There are fears triggered by diversity coming though immigration – these fears are not rational – the presence of each minority religion is still negligeable, thus the fear is not rational. Peoples comments are to the effect that this problem is going to change their society so that it will become unrecognizable, but the reality is that we are going to change even if there was no immigration. We can take part, we can take charge of the battle, there is a well of potential. The problem is slightly more powerful in Europe with the recent wave of immigration, the problem is not as acute in North American societies. We have been through this historically – we did not give rights to Japanese and Chinese immigrants, the problem of slavery. We can all step back. What is religion? What are the differences within religions. There was a very powerful tendency towards stereotyping, Islamophobia, scapegoating.

 

Racial equality is one of our great values, but Quebec has not achieved salary equality between men and women. Do we really live up  to our standards? We need to get rid of our fear of others, for example with the problem of the hijab. What are we fighting for – what is liberal – what is humane? I was a proud Canadian, a proud Quebecer; I can no longer be proud. There are outstanding forces of scapegoating and stereotyping – all of western society has to come to grips with this – look what is happening in France, Germany and the UK. The Indian Republic has secularist policies and there is a real diversity thanks to Nadel, Gandhi and Nehru. Therefore we need to look beyond the west to Indian scholars such as Rajiv Bagai Mohammed Karaan. There is a great renewal in Senegal. We can’t be left alone. We have not won the battle of multi-cultural citizenship.

Through the Gates of Gold, Chapter 1, part 2

 http://www.theosociety.org/pasadena/gategold/gategold.htm

In order to avoid the reality of suffering, why not just end it all? But that is no solution because we do not really know what the after-life has in store for us. And it does not change the reality that we are born into this world because we crave the sensation of living. Moreover there is an interesting reflection on the importance of the will to live, observing that, if we truly had no desire to live, our body would naturally cease functioning. The craving for life is compared to a substance addiction:

“Man returns to physical life as the drunkard returns to the flagon of wine, — he knows not why, except that he desires the sensation produced by life as the drunkard desires the sensation produced by wine. The true waters of oblivion lie far behind our consciousness, and can only be reached by ceasing to exist in that consciousness, — by ceasing to exert the will which makes us full of senses and sensibilities.”

If one continues to follow this existential questioning, the more acute awareness of the realities of existence can be troubling:

“And more; we are content, for the most part, to go on without object or aim, without any idea of a goal or understanding of which way we are going. When the man first becomes aware of this aimlessness, and is dimly conscious that he is working with great and constant efforts, and without any idea towards what end those efforts are directed, then descends on him the misery of nineteenth-century thought. He is lost and bewildered, and without hope. He becomes sceptical, disillusioned, weary, and asks the apparently unanswerable question whether it is indeed worth while to draw his breath for such unknown and seemingly unknowable results.“

However, it can lead one to search for deeper solutions:

“But are these results unknowable? At least, to ask a lesser question, is it impossible to make a guess as to the direction in which our goal lies?”

ps - Below is a related passage from Light on the Path

It is a truth, that, as Edgar Allan Poe said, the eyes are the windows for the soul, the windows of that haunted palace in which it dwells. This is the very nearest interpretation into ordinary language of the meaning of the text. If grief, dismay, disappointment or pleasure, can shake the soul so that it loses its fixed hold on the calm spirit which inspires it, and the moisture of life breaks forth, drowning knowledge in sensation, then all is blurred, the windows are darkened, the light is useless. This is as literal a fact as that if a man, at the edge of a precipice, loses his nerve through some sudden emotion he will certainly fall.

The poise of the body, the balance, must be preserved, not only in dangerous places, but even on the level ground, and with all the assistance Nature gives us by the law of gravitation. So it is with the soul, it is the link between the outer body and the starry spirit beyond; the divine spark dwells in the still place where no convulsion of Nature can shake the air; this is so always. But the soul may lose its hold on that, its knowledge of it, even though these two are part of one whole; and it is by emotion, by sensation, that this hold is loosed.

To suffer either pleasure or pain, causes a vivid vibration which is, to the consciousness of man, life. Now this sensibility does not lessen when the disciple enters upon his training; it increases. It is the first test of his strength; he must suffer, must enjoy or endure, more keenly than other men, while yet he has taken on him a duty which does not exist for other men, that of not allowing his suffering to shake him from his fixed purpose. He has, in fact, at the first step to take himself steadily in hand and put the bit into his own mouth; no one else can do it for him. (Comment I)

Astrology: The Spring Equinox - March 20 2017 6:28am ET

Less talk, more rock

As the Sun exits Pisces and enters Aries the annual astrological cycle is completed and a new one begins, making this the birth chart of the new cycle, a snapshot of the whole year, or at least the new season. The Spring Equinox marks the transition from submersion in the Piscean mystical waters to the rebirth into the manifesting energies of Aries; the renewal of Spring, marking the end of the zodiacal initiatory cycle and the beginning of a new cycle of experience and transformation.

Since the Winter Solstice, which introduced a formidable Pluto/Uranus/Jupiter T-Square, the Lunar Eclipse of February 10 brought a very harmonious Sun/Moon/Uranus/Jupiter Mystic Rectangle and the Solar Eclipse of February 26 featured a beneficial Saturn / Mercury / Jupiter Minor Grand Trine as a Mars/Uranus conjunction spiced things up.

The T-Square as such will fade before the Summer, although all three aspects remain in play variously until the Winter, which will bring a different energy. I see three major hot spots on this chart, all very connected to the T-Square:

Sullen, Strong Saturn

The Moon/Saturn Conjunction is a pretty austere aspect, bringing feelings of isolation, pessimism and emotional blockage. Moreover, the Sun Square Moon/Saturn aspect means repressed tensions can surface and various conflicts arise. This is offset by the continued Saturn Trine Uranus aspect that brings a methodical sense of change and the Mars Trine Saturn aspect brings concentration, stamina and perseverance and should give plenty of Spring Mars energy even though Mars is in Detriment in Taurus, and not in Aries, where it rules.

Powerful, Pushy Pluto

The Sun Sextile Pluto aspect brings positive, intense experiences, alleviating the difficult Sun Square Saturn/Moon aspects, but can also strengthen the conservative status quo energy of Pluto in

Capricorn. Note also the Chiron/Sun Conjunction that brings self-esteem and healing energies.

Intense, Social, Creative Mercury and Venus

The Mercury/Venus Conjunction brings a capacity to appreciate and communicate feelings and beauty, which favors artistic and financial endeavors. At the same time, this aspect is Square to Pluto and in Opposition to Jupiter, and slightly out-of-orb with a Uranus Conjunction creating a second T-Square. This can bring energies of intense relationships, over-optimism, over-indulgence and obsessive ideas.

The more Jupiterean faults are emphasized as Jupiter has no easy aspects to stabilize its action compared to Uranus and Pluto. Moreover, Venus is retrograde in Aries, causing more friction and questioning in relationships

Summary

The first half of this powerful Pluto/Jupiter/Uranus T-Square (formed around the Winter Solstice) has benefitted from various harmonious aspects giving this energy of change, conflict, and power struggles some beneficial waves of diplomacy and order to better coordinate the propensities for debate and discussion. With the Spring Equinox, although relatively well-balanced, we enter a more complicated second phase where things are more cowboy as the Plutonian status quo repression, the Uranian freewheeling revolution and Jupiterian open, optimistic rhetoric energies become more intent on asserting their particular agendas and are less willing to cooperate or compromise. Moreover, it seems that discussions could be less productive, less realistic as well as more intense and challenging.

If the Winter was spent constructively building bridges and working for change, then the Spring can be a great period of action and implementation; if not, then the danger is that with these aspects, one can get overwhelmed with powerful forces of change which bring a lot of resistance. Moreover, it seems that certain relationships could reach a kind of crisis point. This could be the most intense season of the year. I think it’s a question of using adaptation skills to assure that various changes work out in a positive manner. The positive energy of the two eclipses should help things and the positive transformative energy of the Sun Sextile Pluto in Conjuction with Chiron is a factor to be reckoned. Happy Spring to one and all.

“This is spirit's progress, and it may be said to be a process of regeneration, shortly typified by crucifixion and resurrection. The old man dies, the new man rises from his grave. The old man, with his lusts, is crucified; the new man is raised up to live a spiritual and holy life. It is regeneration of spirit that is the culmination of bodily life, and the process is crucifixion of self, a daily death, as Paul was wont to say.

 In the life of spiritual progress there should be no stagnation, no paralysis. It should be a growth and a daily adaptation of knowledge; a mortification of the earthly and sensual, and a corresponding development of the spiritual and heavenly. In other words, it is a growth in grace and in knowledge of the Christ; the purest type of human life presented to your imitation. It is a clearing away of the material, and a development of the spiritual--a purging as by fire, the fire of a consuming zeal; of a lifelong struggle with self, and all that self includes; of an ever-widening grasp of Divine truth.”

Spirit Teachings, Section 30, William Stainton Moses

References:

Robert Hand, Planets in Transit

http://www.billherbst.com/Comm21.pdf

http://www.astrobarry.com/2017/feb2617.php

for more on the Pluto/Uranus/Jupiter T-Square see:

https://theosophyproject.blogspot.ca/2016/12/astrology-winter-solstice-wednesday.html

Plato's Four Arguments for the Immortality of the Soul from the Phaedo part 4

4- Argument from Causation through Forms (Form of Life) (102b-107b)

Objection: The soul pre-exists, but even if it continues after death, it might not be immortal; it might eventually wear out and perish.

A full response to this objection requires a full treatment of the causes of generation and destruction.

As previously discussed, we can assume the existence of such forms as absolute beauty, goodness, and magnitude (see Argument 2). A thing is beautiful because it take part in absolute beauty. It is by beauty that beautiful things are beautiful and the same goes for forms such as largeness and smallness.

From this perspective, it would  be better to say that a tall man is taller by virtue of tallness than being tall by a head because a person cannot be taller by the same thing that makes someone shorter (or by something that is short).

We can then infer that no object can come into being except by participation in the reality peculiar to its appropriate universal; therefore, one plus one equals two, not by virtue of addition, but by participation in duality.

For example, Simmias is bigger than Socrates due to his height, and Socrates has the attribute of shortness relative to the height of Simmias.

Additionally, Simmias is smaller than Phaedo because Phaedo has the attribute of tallness in comparison with the shortness of Simmias.

Therefore Simmias is both short and tall, because his shortness is surpassed by the tallness of Phaedo and his tallness is asserted over the shortness of Socrates.

We can further infer that a form (tallness) cannot be both tall and short; tallness will not admit shortness; if shortness approaches, it must either withdraw or cease to exist.

However, Socrates can receive both shortness and tallness, but tallness itself cannot receive shortness and remain what it is.

And as seen from the first argument, opposite things come from opposite things; but the form of opposite itself can never become opposite to itself.

Therefore snow can never admit heat and remain snow; fire cannot admit cold. Moreover, the attribute of the form is applicable to both the form and the object possessing the form. For example Three is both three and odd, though not identical with oddness.

A given form does not admit its opposite and everything that possesses that form also does not admit its opposite.

For example, three (which is odd) cannot admit anything that is even and remain three. Three is always accompanied by the opposite of even (odd), even though not odd itself. Two is always accompanied by the opposite of odd (even). Fire is always accompanied by the opposite of cold (hot).

Consequently, double will not admit the form of odd; one and a half will not admit the form of whole.

Therefore it takes fire to make a body hot, not heat. (It takes an object possessing the form of heat and not the form of heat itself). Hence it takes fever to make a body diseased, not the form of disease itself.

We can then infer that it takes the soul to make the body alive and not the form of Life; and the opposite of life is death; therefore soul cannot admit its opposite, which is death; and that which does not admit death is immortal. Therefore the soul is immortal.

What is immortal is imperishable. God and the form of Life are immortal.

And so when death comes, the mortal part dies, and the immortal part escapes unharmed and indestructible and so we can infer that our souls will exist in the next world.

If the soul is immortal, then it demands care at all times. It takes nothing to the next world except the education and training it received in this life. Then it is of supreme importance in helping the newly deceased at the very beginning of their journey there.
Back to Part 1 

Plato's Four Arguments for the Immortality of the Soul from the Phaedo part 3

3- Argument from Affinity (Body / Soul duality) (78b-84b)

At this point, a question is raised: we are sure the soul exists before birth, but how can we be sure it continues after death?

In responding, we first need to ask what sort of thing would be naturally dispersed after death.

A composite or natural object will decompose, an incomposite one will not. Incomposite things are constant and invariable, and so these can thus be considered as absolute realities. Absolute Equality or Beauty are constant and invariable whereas concrete instances of beauty or equality are inconstant and variable. Concrete objects are sensual and perceivable whereas constant entities are only perceivable by thought, hence they are invisible.

One can therefore infer that invisible things are invariable and visible things are variable.

Now human beings are part body and part soul and the body is visible whereas the soul is invisible.

When the soul uses the body for inquiry (via the senses), it is drawn to the variable natures and gets confused; but when it investigates by itself, it passes into the pure, eternal, immortal,  immovable, and absolute nature which is constant and invariable; this latter process is then a kindred nature with the soul.

Therefore the body is variable and the soul invariable; and it would be good then, to assume that the divine part, the soul, should govern, and the mortal part, the body, should serve.

Conclusion:

Body	Soul
Human	Divine
Mortal	Immortal
Unintelligible	Intelligible
Multiform	Uniform
Dissoluble	Indissoluble
Never Self-Consistent	Always Self-Consistent
Variable	Invariable

The philosopher, following reason and shunning pleasure and passions, frees himself from the imprisonment of the body and does not fear death.

Part 4 

Plato's Four Arguments for the Immortality of the Soul from the Phaedo part 2

2- Argument from the Theory of recollection

Recollection (72e-76e)
Definition of recollection: If we question someone in a certain way so as that they are lead to give a correct answer to a problem that they previously did not understand, or a correct understanding of a diagram they did not understand, this would indicate that the person had prior knowledge but had forgotten it and required that there memory be stimulated (For a full development of this concept, see Plato’s Meno).

If someone is reminded of something, then they must have known it previously. Recollection is arriving at knowledge in a particular way. Ex. Lovers see an object belonging o loved one and remember lover. Objects not seen in a while, that we had forgotten. Recollection may be caused by similar or dissimilar objects (one can see an object of Simmias or a portrait of Simmias and be reminded of Simmias)

Forms or Ideas (Eidos)

Along with recollection, we need to understand the nature of knowledge, and to this end we need to introduce the notion of forms (or ideas, in Greek: eidos).

To understand that nature of a form, let us admit that there is such a thing as equality (absolute equality, not the relative equality of two sticks, for example).

We can then observe that from seeing two equal sticks we are reminded of the idea of equality which exists separate from the sticks.

Whether the two sticks are similar or dissimilar does not matter as long as they remind you of the idea of equality. They do not have to be perfectly equal to remind one of equality.

We can then infer that we must have had previous knowledge, a previous understanding of equality, to understand the nature of seeing equals things striving after equality and falling short.

Sensation and Cognitive Theory

Note that it is through the senses that we perceive equality in sensible objects; therefore we must have acquired knowledge before using our senses; and since we acquire the sense faculties at birth, then we must have acquired this knowledge prior to our birth.

We can therefore infer that we must have acquired knowledge of all absolute standards before and at our birth.

And so we are born knowing and continue to know all our lives; we retain the knowledge we possess; and forgetting is loss of knowledge.

Therefore if we had knowledge prior to birth and lose it at birth and recover it after birth by exercizing our senses on objects, then this process is recollection.

Furthermore, since it is possible to be reminded of something we had forgotten by seeing an object (through association), then seeing is a kind of recollection.

So if someone us unable to explain something, it means that they do not possess that knowledge, then they need to recollect it, having forgotten it. When had they known it? If not in this life, then it must have been prior to that.

Conclusion

Hence souls had a previous existence, independent of bodies, and were possessed of intelligence, so we can infer that they must have had knowledge that embodiment has caused them to forget, therefore freedom from body gives them greater knowledge.

In conclusion, if there are absolute realities such as Beauty and Goodness and it is to them we refer to recollect, as copies refer to original patterns, then all objects of sensible perception can stimulate recollection.

Moreover, if these absolute realities exist, then so do our souls before our birth; if one of the two notions is impossible, so is the other.

Part 3