7: Reincarnation and Moral Accountability: Living in the Shoes of Those We Wrong

Reincarnation and Moral Accountability: Living in the Shoes of Those We Wrong

What would our approach to life be if we knew we would be reincarnated into the very thing or person we wronged the most? This thought experiment forces us to reconsider not only the way we treat others but the very foundation of our moral compass. Reincarnation, in this context, is no longer just a mystical idea about the afterlife—it becomes an immediate, deeply personal form of justice, a way to experience firsthand the consequences of our actions. If we understood that our future selves would inhabit the life of those we hurt the most, our actions would likely change in profound ways.

The concept of reincarnation traditionally suggests that, after death, our souls are reborn into new forms, potentially continuing our journey of learning and growth across different lifetimes. Many spiritual traditions hold that reincarnation is not random but influenced by karma, a moral cause-and-effect principle where the quality of our actions in one life determines the circumstances of our next. However, the idea of being reincarnated as someone or something we have wronged takes this principle a step further. It adds a layer of direct accountability, turning our treatment of others into a matter of personal fate.

Imagine, for instance, that we wronged a colleague through selfish ambition or cruelty. Knowing that we might one day live their exact life—feeling their struggles, enduring the pain we inflicted—how might this awareness affect our behaviour? In this framework, reincarnation is not just a moral or spiritual consequence; it becomes a tool for deep empathy. The philosopher John Stuart Mill, in his discussions on utilitarianism, argued that the moral worth of an action is determined by how it maximises happiness for the greatest number of people. If we knew that by wronging others we would eventually share in their suffering, we might instinctively align with this principle, striving to maximise not only our happiness but that of those around us.

This concept also mirrors the teachings of the Golden Rule: 'Do unto others as you would have them do unto you.' However, reincarnation makes this teaching literal. Instead of simply imagining how we would feel in someone else’s shoes, reincarnation ensures we will eventually walk in them. As the French existentialist Jean-Paul Sartre once wrote, 'Freedom is what we do with what is done to us.' If reincarnation brings us into the lives of those we wrong, we might recognise that true freedom lies in our ability to choose empathy over selfishness, compassion over harm.

Knowing we might one day be reincarnated as the people or beings we mistreat would likely transform not only our individual behaviour but society as a whole. We live in a world marked by profound inequality and injustice—economic, racial, environmental, and otherwise. The idea that we might be reincarnated into the life of the most marginalised person we encounter compels us to reflect on our role in perpetuating or dismantling these systems of oppression. The person we exploit for cheap labour or the environment we harm for personal gain may, in this thought experiment, become our future selves.

Environmental philosopher Arne Naess spoke of the 'deep ecology' movement, which emphasises the intrinsic value of all living beings, not just their utility to humans. If reincarnation were real in the sense proposed here, we would need to rethink not only how we treat other humans but the natural world as well. Would we destroy a forest if we knew we might one day live as one of the creatures whose habitat we ruined? Would we pollute the air if we knew we might breathe it in another life? The idea of reincarnation as a direct link to the beings we harm broadens our sense of responsibility to include not just the present but the future, not just ourselves but the entire web of life.

At its core, this idea challenges us to expand our moral imagination. If our actions have the power to shape our future selves, then every interaction becomes an opportunity for self-reflection and growth. The philosopher Immanuel Kant proposed the 'categorical imperative,' which suggests that we should act in ways that could become universal laws, meaning our actions should be ones we would be willing to accept as standard for everyone. Reincarnation adds a similar moral layer: act in ways that you would be willing to live with, quite literally, in your next life.

Of course, this concept also invites us to think about forgiveness and redemption. If reincarnation holds that we will one day become those we wronged, it could inspire a deeper sense of humility and a desire for reconciliation. Knowing we will experience the consequences of our own actions in such a direct way, we might be more inclined to seek forgiveness, to make amends, and to approach others with compassion. The poet Rumi once wrote, 'Out beyond ideas of wrongdoing and rightdoing, there is a field. I'll meet you there.' Reincarnation, in this sense, might lead us to that field of greater understanding, where empathy replaces judgment, and where the cycle of harm is broken by the desire for mutual growth.

In conclusion, imagining a world where reincarnation means living as those we have wronged encourages us to rethink our approach to life. It asks us to act not just for ourselves, but with the awareness that we are deeply connected to the lives we touch. Whether through empathy, justice, or environmental stewardship, this vision of reincarnation invites us to consider the profound consequences of our actions and to live with a greater sense of responsibility and compassion for all beings. In the end, it reminds us that we are not separate from those we affect; we are part of a larger cycle of life, and what we do to others, we ultimately do to ourselves.