The Journey to Comprehending Rebirth

In my early interactions with Buddhism, I struggled to grasp the idea of rebirth. During a brief period studying under Bhante Gunaratna, I inquired about this topic, and he mentioned having witnessed rebirth during his meditations without confirming its validity. This notion isn’t merely a belief; rather, it reflects a deeper observation. While lay Buddhists may narrate Jataka tales to children, the understanding of rebirth can be rooted in personal experience.

Despite my distance from active practice, recent readings have allowed me to approach the concept of rebirth in my own manner, echoing what Bhante Gunaratna suggested: one must forge their own path. The Buddha provided a map, but it remains distinct from the territory itself.

When viewed through the lens of a singular self, rebirth may seem nonsensical. Yet, if we consider Anattā, rebirth becomes comprehensible. Anattā does not negate the existence of the self we cling to; it merely asserts that this perception is not the entirety of our being. It is but one of many illusions that exist within the vast array of life. The relationship between zero and infinity encapsulates this idea: one may have no self while simultaneously embodying infinite selves.

The Biological Perspective on Rebirth

If we dismiss the notion of a singular self, the possibility of multiple forms of existence arises. I often contemplate the cycle of life in the graveyard, recognizing that upon my death, countless organisms will utilize my remains to sustain their own lives. Whether I am incinerated or decomposed, the elements that comprised me will ultimately be recycled. Energy, as dictated by the first law of thermodynamics, is neither created nor destroyed. As Celine Dion poignantly expressed, “Near, far, wherever you are, I believe that the heart does go on.”

Thus, the concept of rebirth becomes evident. Evolution has its roots in simple forms of replication, which evolved into more complex methods of reproduction. As articulated in the Dao De Jing:

The Way produces the One.

The One produces two.

Two produces three.

Three produces the myriad creatures.

In essence, evolution transitioned from asexual to sexual reproduction, leading to the diverse array of life forms we witness today. When I pass away, my essence will be fractionally reborn—some parts consumed, others remembered, and some simply existing as energy. Though the intricate calculations linking me to cosmic origins may elude direct understanding, their truth persists. This reality can be illuminated through both meditation and contemplation, revealing an underlying truth that resonates in the mundane.

The Continuity of Existence

I have already experienced rebirth twice, observable in my two children. Through both genetic and experiential lineage, my essence continues. But what exactly does that mean? If we transcend the limitations of labels, we find that identities such as mother, father, or fan are merely temporary markers within the continuous stream of existence. We have existed since the dawn of life, and upon our passing, we will continue to exist both physically and ideologically.

Can individuals recall past lives? Such a question seems presumptuous. We struggle to remember our dreams after sleeping, which occupies a third of our lives. Why would it be surprising that we cannot remember lives beyond this? The inability to recall does not imply nonexistence.

Our essence extends far beyond this singular physical manifestation. The energy, DNA, and spirit that inhabit us have undergone countless rebirths. This is an irrefutable truth, regardless of whether we consciously recognize it. Our identities are multifaceted, encompassing roles and relationships, each a fleeting label attached to the ongoing flow of existence.

In Buddhism, those who relinquish self-view are termed stream enterers; however, we are all part of this stream, albeit often oblivious. As the song by Dolly Parton and Kenny Rogers suggests, "Islands in the stream, that is what we are." We cling to our identities, but ultimately, they are transient. Life persists.

The Challenge of Attachment to Self

Skepticism surrounding rebirth often stems from an attachment to a singular identity, as if existing solely in this current form is of utmost importance. In reality, our connection to the continuum of existence stretches back to the beginnings of life and the universe. The individual’s identity is not the entirety of their being; it is merely one incarnation among many. It is conceivable that Indi Samarajiva once existed as a swan in a royal garden thousands of years ago, yet that incarnation does not define the entirety of my existence.

Names serve merely as indicators, much like terms such as "this" or "that." They are temporary labels, easily forgotten. In fact, "Indi Samarajiva" is not even my true name. Living in South Asia, I utilize a variety of names (Appa, Anna, Putha, Sir, Indi, Jit, Indrajit) on a daily basis. The name "Indi" was coined by me at eighteen, a reflection of my surroundings in Montreal. My family does not recognize it, and indeed, proper names are often less significant than the roles we embody. During my grandmother’s funeral, I found myself confused by references to her government name, as she was simply Achchi to me.

This relational nature of names is often lost in the isolated modern world. The Dao reminds us:

A Way that can be followed is not a constant Way.

A name that can be named is not a constant name.

Nameless, it is the beginning of Heaven and Earth;

Named, it is the mother of the myriad creatures.

In conclusion, by releasing our attachment to a singular self, the existence of multiple selves becomes a natural understanding. This is mirrored in nature, where boundaries between cells are merely temporary, and all life is in a constant state of flux. Life is energy, which, as the first commandment of physics states, is neither created nor destroyed, merely transformed.

The Rebirth of Infinite Selves

Thus, from Anattā emerges the concept of rebirth across multiple selves. If we accept that we possess no or infinite selves, it follows that we also experience no or infinite existences in the past and future. Why should our existence be confined to a singular form? Clearly, it is not; this continuum of life persisted long before our arrival and will continue beyond our departure.

So, how do I perceive rebirth? Should you embrace this belief? I cannot say. Bhante Gunaratna shared his insights with me over two decades ago, and only now do I fully grasp them. This is my perspective: I am not just one being; I embody countless existences, and in myriad ways, I am perpetually reborn.

The second video, titled "Rebirth vs Reincarnation in Buddhism," delves into the distinctions between these concepts, providing further insights into their meanings and implications.