Reincarnation.
The process of disintegration[97] which, after disincarnation, destroys the physical, astral, and mental bodies of the man leaves the Soul—or, to be more exact, the causal body, for the soul is not the causal body any more than it is any of the other human vehicles—intact. Indeed, the causal body is at present the only vehicle that resists the cyclic dissolution of the human compound; this it will be subjected to only when the divine spark which constitutes the Soul—an eternal spark in its essence, since it is a fragment of God, and immortal as an "ego," once it has attained to individualisation, the goal of evolution—has formed for itself a new and superior body with the substance of the finer planes above the mental; but ages will pass before the masses of mankind reach this point.
After thus throwing off, one after the other, all its sheaths, the Ego finds that it has ended a "life-cycle," and is preparing to put on new bodies, to return to reincarnation on earth. On Reincarnation properly so called, the Hindu scriptures are so precise and complete, so generally accepted, than it is unnecessary to quote from them in detail. A few extracts will suffice.
These we will take from the Bhagavad Gîtâ, that glorious episode in the mighty civil war which shattered India, and left her defenceless against the successive invaders who were to complete her fall. This great epic poem introduces to us Arjuna, a noble prince, about to take part in the strife. The two armies, arrayed for battle, are on the point of engaging, arrows have already begun to pierce the air. In the opposing ranks Arjuna sees cherished relatives, dear friends, and revered teachers, whom destiny has placed in hostile array, thus giving to the battle all the horrors of parricide and fratricide. Overwhelmed with grief and pity, his heart moved to its inmost depths, Arjuna drops his bow on the ground and thus addresses his Teacher, the divine Krishna:
"Seeing these my kinsmen arrayed, O Krishna, eager to fight,
"My limbs fail and my mouth is parched, my body quivers and my hair stands on end.
"Gândîva (Arjuna's bow) slips from my hand, and my skin burns all over; I am not able to stand, and my mind is whirling.
"And I see adverse omens, O Keshava (hairy one). Nor do I foresee advantage by slaying kinsmen in battle.
"For I desire not victory, O Krishna, nor kingship nor pleasures; what is kingship to us, O Govinda (Thou who knowest all that is done by our senses and organs), what enjoyment or even life?
"Those for whose sake we desire kingship, enjoyments, and pleasures, they stand here in battle, abandoning life and riches.