The idea of the Law of the world as primarily a dispenser of rewards and punishments is cognate to the idea of the Supreme Being as a judge, "father" and school-master who is continually rewarding with lollipops his good boys and continually caning his naughty urchins.
It is cognate also to the barbarous and unthinking system of sometimes savage and always degrading punishment for social offences on which human society, unable still to find out or organise a more satisfactory way, is still founded. Man insists continually on making God in his own image instead of seeking to make himself more and more in the image of God, and all these ideas are the reflection of the child and the savage and the animal in us which we have still failed to transform or outgrow. We should be inclined to wonder how these fancies of children found their way into such profound philosophical religions as Buddhism and Hinduism, if it were not so patent that men will not deny themselves the luxury of tacking on the rubbish from their past to the deeper thoughts of their sages.
No doubt, since these ideas were so prominent, they must have had their use in training humanity. Perhaps even it is true that the Supreme deals with the child soul according to its childishness and allows it to continue its sensational imaginations of heaven and hell for a time beyond the death of the physical body.
Perhaps both these ideas of after-life and of rebirth as fields of punishment and reward were needed because suited to our half-mentalised animality. But after a certain stage the system ceases to be really effective. Men believe in Heaven and Hell but go on sinning merrily, quit at last by a Papal indulgence or the final priestly absolution or a death-bed repentance or a bath in the Ganges or a sanctified death at Benares, - such are the childish devices by which we escape from our childishness! And in the end the mind grows adult and puts the whole nursery nonsense away with contempt. The reward and punishment theory of rebirth, if a little more elevated or at least less crudely sensational, comes to be as ineffective. And it is good that it should be so. For it is intolerable that man with his divine capacity should continue to be virtuous for a reward and shun sin out of terror. Better a strong sinner than a selfish virtuous coward or a petty hucksterer with God; there is more divinity in him, more capacity of elevation. Truly the Gita has said well, kripanah phalahetavah [= poor and wretched souls are they who make the fruit of their works the object of their thoughts and activities]. And it is inconceivable that the system of this vast and majestic world should have been founded on these petty and paltry motives. There is reason in these theories ? then reason of the nursery, puerile.
Ethics ? then ethics of the mud, muddy.
The true foundation of the theory of rebirth is the evolution of the soul, or rather its efflorescence out of the veil of Matter and its gradual self-finding.
Buddhism contained this truth involved in its theory of Karma and emergence out of Karma but failed to bring it to light; Hinduism knew it of old, but afterwards missed the right balance of its expression. Now we are again able to restate the ancient truth in a new language and this is already being done by certain schools of thought, though still the old incrustations tend to tack themselves on to the deeper wisdom. And if this gradual efflorescence be true, then the theory of rebirth is an intellectual necessity, a logically unavoidable corollary. But what is the aim of that evolution ?
Not conventional or interested virtue and the faultless counting out of the small coin of good in the hope of an apportioned material reward, but the continual growth towards a divine knowledge, strength, love and purity. These things alone are real virtue and this virtue is its own reward. The one true reward of the works of love is to grow ever in capacity and delight of love up to the ecstasy of the spirit's all-seizing embrace and universal passion; the one reward of the works of right Knowledge is to grow perpetually into the infinite Light; the one reward of the works of right Power is to harbour more and more of the Force Divine, and of the works of purity to be freed more and more from egoism into that immaculate wideness where all things are transformed and reconciled into the divine equality. To seek other reward is to bind oneself to a foolishness and a childish ignorance; and to regard even these things as a reward is an unripeness and an imperfection.
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