In the modern thought of the Western world, we find Reincarnation attracting much attention. The Western philosophies for the past hundred years have been approaching the subject with a new degree of attention and consideration, and during the past twenty years there has been a marvellous awakening of Western public interest in the doctrine. At the present time the American and European magazines contain poems and stories based upon Reincarnation, and many novels have been written around it, and plays even have been based upon the general doctrine, and have received marked attention on the part of the public. The idea seems to have caught the public fancy, and the people are eager to know more of it.
This present revival of attention has been brought about largely by the renewed interest on the part of the Western world toward the general subject of occultism, mysticism, comparative religion, oriental philosophy, etc., in their many phases and forms. The World"s Parliament of Religions, held at the World"s Fair in Chicago, in 1893, did much to attract the attention of the American public to the subject of the Oriental Philosophies in which Reincarnation plays such a prominent part. But, perhaps, the prime factor in this reawakened Western interest in the subject is the work and teachings of the Theosophical Society, founded by Madame Blavatsky some thirty years ago, and which has since been continued by her followers and several successors. But, whatever may be the cause, the idea of Reincarnation seems destined to play an important part in the religious and philosophical thought of the West for some time to come. Signs of it appear on every side--the subject cannot be ignored by the modern student of religion and philosophy.
Whether accepted or not, it must be recognized and examined.
But the forms of the doctrine, or theory, regarding Reincarnation, vary almost as much in the Modern West as in the various Eastern countries at present, and in the past. We find all phases of the subject attracting attention and drawing followers to its support. Here we find the influence of the Hindu thought, princ.i.p.ally through the medium or channel of Theosophy, or of the Yogi Philosophy--and there we find the influence of the Grecian or Egyptian philosophical conceptions manifesting princ.i.p.ally through the medium of a number of occult orders and organizations, whose work is performed quietly and with little recognition on the part of the general public, the policy being to attract the "elect few" rather than the curious crowd--and again we find quite a number of persons in America and Europe, believing in Reincarnation because they are attracted by the philosophy of the Neo-Platonists, or the Gnostics of the Early Christian Church, and favoring Reincarnation as a proper part of the Christian Religion, and who while remaining in the bosom of the Church interpret the teachings by the light of the doctrine of Rebirth, as did many of the early Christians, as we have seen.
The Theosophical conception and interpretation appeals to a great number of the Western Reincarnationists, by reason of its wide circulation and dissemination, as well as by the fact that it has formulated a detailed theory and doctrine, and besides claims the benefit of authoritative instruction on the doctrine from Adepts and Masters who have pa.s.sed to a higher plane of existence. We think it proper to give in some little detail an account of the general teachings of Theosophy on this point, the reader being referred to the general Theosophical literature for more extended information regarding this special teaching.
Theosophy teaches that the human soul is a composite ent.i.ty, consisting of several principles, sheaths of vehicles, similar to those mentioned by us in our account of Hindu Reincarnation. The Theosophical books state these principles as follows: (1) The Body, or Rupa; (2) Vitality, or Prana-Jiva; (3) Astral Body, or Linga-Sharira; (4) Animal Soul, or Kama-Rupa; (5) Human Soul, Manas; (6) Spiritual Soul, or Buddhi; and (7) Spirit, or Atma. Of these seven principles, the last or higher Three, namely, the Atma, Buddhi, and Manas, compose the higher Trinity of the Soul--the part of man which persists; while the lower Four principles, namely, Rupa, Prana-Jiva, Linga-Sharira, and Kama-Rupa, respectively, are the lower principles, which perish after the pa.s.sing out of the higher principles at death. At Death the higher principles, or Triad, lives on, while the lower principles of Quarternary dissolve and separate from each other and finally disintegrate, along the lines of a process resembling chemical action.
Theosophy teaches that there is a great stream of Egos, or Monads, which originally emanated from a Source of Being, and which are pursuing a spiral journey around a chain of seven globes, including the earth, called the Planetary Chain. The Life Wave of Monads reaches Globe A, and goes through a series of evolutionary life on it, and then pa.s.ses on to Globe B, and so on until Globe G is reached, when after a continued life there the Life Wave returns to Globe A, but not in a circle, but rather in a spiral, that is, on a higher plane of activity, and the round begins once more. There are seven Races to be lived through on each globe, many incarnations in each--each Race having seven sub-races, and each sub-race having seven branches. The progress of the Life Wave is ill.u.s.trated by the symbol of a seven-coil spiral, sweeping with a wider curve at each coil, each coil, however, being divided into a minor seven-coil spiral, and so on. It is taught that the human soul is now on its fourth great round-visit to the Earth, and is in about the middle of the fifth Race of that round. The total number of incarnations necessary for each round is quite large, and the teaching is that none can escape them except by special merit and development. Between each incarnation there is a period of rest in the Heaven World, or Devachan, where the soul reaps the experiences of the past life, and prepares for the next step. The period of rest varies with the degree of attainment gained by the soul, the higher the degree the longer the rest. The average time between incarnations is estimated at about fifteen hundred years.
Devachan is thus a kind of temporary Heaven, from whence the soul must again pa.s.s in time for a rebirth, according to its merits or demerits.
Thus, accordingly, each soul has lived in a variety of bodies, even during the present round--having successively incarnated as a savage, a barbarian, a semi-civilized man, a native of India, Egypt, Chaldea, Rome, Greece, and many other lands, in different ages, filling all kinds of positions and places in life, tasting of poverty and riches, of pleasure and pain--all ever leading toward higher things. The doctrine enunciated by Theosophy is complicated and intricate, and we can do no more than to barely mention the same at this place.
Another Western form of the Oriental Teachings, known as the "Yogi Philosophy," numbers quite a large number of earnest students in this country and in Europe, and has a large circle of influence, although it has never crystallized into an organization, the work being done quietly and the teachings spread by the sale of popular books on the subject issued at nominal prices. It is based on the Inner Teachings of the Hindu Philosophy and is Eclectic in nature, deriving its inspiration from the several great teachers, philosophies and schools, rather than implicitly following any one of them. Briefly stated this Western school of Yogi Philosophy teaches that the Universe is an emanation from, or mental creation of, the Absolute whose Creative Will flows out in an outpouring of mental energy, descending from a condition above Mind, downward through Mind, Physical Energy, and Matter, in a grand Involution or "infolding" of the divine energy into material forms and states. This Involution is followed by an Evolution, or unfoldment, the material forms advancing in the scale of evolution, accompanied by a corresponding Spiritual Evolution, or Unfoldment of the Individual Centres or Units of Being, created or emanated as above stated. The course of Evolution, or rather, that phase of it with which the present human race on earth is concerned, has now reached a point about midway in the scale of Spiritual Evolution, and the future will lead the race on, and on, to higher and still higher planes and states of being, on this earth and on other spheres, until it reaches a point incomprehensible to the mind of man of today, and then still on and on, until finally the souls will pa.s.s into the plane of the Absolute, there to exist in a state impossible of present comprehension, and transcending not only the understanding but also the imagination of the mind of man as we know him.
The Yogi Philosophy teaches that the soul will reincarnate on earth until it is fitted to pa.s.s on to higher planes of being, and that many people are now entering into a stage which will terminate the unconscious reincarnation, and which enables them to incarnate consciously in the future without loss of memory. It teaches that instead of a retributive Karma, there is a Law of Spiritual Cause and Effect, operating largely along the lines of Desire and what has been called the "Law of Attraction," by which "like attracts like," in persons, environments, conditions, etc. As we have stated, the Yogi Philosophy follows closely the lines of certain phases of the Hindu philosophies from which it is derived, it being, however, rather an "eclectic" system rather than an exact reproduction of that branch of philosophy favored by certain schools of Hindus and known by a similar name, as mentioned in our chapter on "The Hindus"--that is to say, instead of accepting the teachings of any particular Hindu school in their entirety, the Western school of the Yogi Philosophy has adopted the policy of "Eclecticism," that is, a system following the policy of selection, choosing from several sources or systems, rather than a blind following of some particular school, cult or teacher.
The Yogi Philosophy teaches that man is a seven-fold ent.i.ty, consisting of the following principles, or divisions: 1. The Physical Body. 2. The Astral Body. 3. Prana, or Vital Force. 4. The Instinctive Mind. 5. The Intellect. 6. The Spiritual Mind. 7. Spirit. Of these, the first four principles belong to the lower part of the being, while the latter three are the higher principles which persist and Reincarnate. Man, however, is gradually evolving on to the plane of the Spiritual Mind, and will in time pa.s.s beyond the plane of Intellect, which he will then cla.s.s along with Instinct as a lower form of mentality, he then using his Intuition habitually and ordinarily, just as the intelligent man now uses his Intellect, and the ignorant man his Instinct-Intellect, and the animal its Instinct alone. In many points the Yogi Philosophy resembles the Vedanta, and in others it agrees with Theosophy, although it departs from the latter in some of the details of doctrine regarding the process of Reincarnation, and particularly in its conception of the meaning and operation of the Law of Karma.
There are many persons in the West who hold firmly to Reincarnation, to whom the Hindu conceptions, even in the Western form of their presentation, do not appeal, and who naturally incline toward the Greek conception and form of the doctrine. A large number of these people are generally cla.s.sed among the "Spiritualists," although strictly speaking they do not fit into that cla.s.sification, for they hold that the so-called "Spirit World" is not a place of permanent abode, but rather a resting place between incarnations. These people prefer the name "Spiritists," for they hold that man is essentially a spiritual being--that the Spirit is the Real Man--and that that which we call Man is but a temporary stage in the development and evolution of the individual Spirit. The Spiritists hold that the individual Spirit emanated from the Great Spirit of the Universe (called by one name or another) at some distant period in the past, and has risen to its present state of Man, through and by a series of repeated incarnations, first in the form of the lowly forms of life, and then through the higher forms of animal life, until now it has reached the stage of human life, from whence it will pa.s.s on, and on, to higher and still higher planes--to forms and states as much higher than the human state than man is above the earthworm. The Spiritists hold that man will reincarnate in earthly human bodies, only until the Spirit learns its lessons and develops sufficiently to pa.s.s on to the next plane higher. They hold that the planets and the countless fixed stars or suns, are but stages of abode for the evolving Spirit, and that beyond the Universe as we know it there are millions of others--in fact, that the number of Universes is infinite. The keynote of this doctrine may be stated as "Eternal Progression" toward the Divine Spirit. The Spirits do not insist upon any particular theory regarding the const.i.tution of the soul--some of them speak merely of "soul and body," while others hold to the seven-fold being--the general idea being that this is unimportant, as the essential Spirit is after all the Real Self, and it matters little about the number or names of its temporary garments or vehicles of expression.
Still another cla.s.s of Reincarnationists in the Western World incline rather more toward the Grecian and Egyptian forms of the doctrine, than the Hindu--the ideas of the Neo-Platonists which had such a powerful effect upon the early Christian Church, or rather among the "elect few"
among the early Fathers of the Church, seeming to have sprung into renewed activity among this cla.s.s. These people, as we have said in the beginning of this chapter, are rather inclined to group themselves into small organizations or secret orders, rather than to form popular cults.
They follow the examples of the ancients in this respect, preferring the "few elect" to the curious general public who merely wish to "taste or nibble" at the Truth. Many of these organizations are not known to the public, as they studiously avoid publicity or advertis.e.m.e.nt, and trust to the Law of Attraction to "bring their own to them--and them to their own." The teachings of this cla.s.s vary in interpretation, and as many of them maintain secrecy by pledges or oaths, it is not possible to give their teachings in detail.
But, generally speaking, they base their doctrines on the general principle that Man"s present condition is due to the "Descent of Spirit," in the nature of "The Fall of Man," occurring some time in the far distant past. They hold that Man was originally "Spirit Pure and Free," from which blissful state he was enticed by the glamour of Material Life, and he accordingly fell from his higher state, lower and lower until he was sunken deep into the mire of Matter. From this lowly state he then began to work up, or evolve, having in the dim recesses of his soul a glimmer of remembrance of his former state, which dim light is constantly urging him on and on, toward his former estate, in spite of his frequent stumbling into the mire in his attempts to rise above it. This teaching holds to a theory and doctrine very similar to that of the "Spiritists" just mentioned, except that while the latter, in common with the majority of Reincarnationists, hold that the evolution of the Soul is in the direction of advancement and greater expression, similar to the growth of a child, these "secret order" people hold forcibly and earnestly to the idea that the evolution is merely a "Returning of the Prodigal" to his "Father"s Mansion"--the parable of the Prodigal Son, and that of the Expulsion from Eden, being held as veiled allegories of their teaching.
In the above view, the present state of existence--this Earthly Life--is one of a series of h.e.l.ls, in the great h.e.l.l of Matter, from which Man is creeping up slowly but surely. According to this idea, the Earth is but midway in the scale, there being depths of Materiality almost impossible of belief, and on the other hand, heights of heavenly bliss equally incapable of understanding. This is about all that we can say regarding this form of the doctrine, without violating certain confidences that have been reposed in us. We fear that we have said too much as it is, but inasmuch as one would have to be able to "read between the lines" to understand fully, we trust that those who have favored us with these confidences will pardon us.
There is still another cla.s.s of believers in Reincarnation, of which even the general public is not fully aware, for this cla.s.s does not have much to say regarding its beliefs. I allude to those in the ranks of the orthodox Christian Church, who have outgrown the ordinary doctrines, and who, while adhering firmly to the fundamental Christian Doctrines, and while clinging closely to the Teachings of Jesus the Christ, still find in the idea of Rebirth a doctrine that appeals to their souls and minds as closer to their "highest conceptions of immortality" than the ordinary teachings of "the resurrection of the body," or the vague doctrines that are taking its place. These Christian Reincarnationists find nothing in the doctrine of Reincarnation antagonistic to their Faith, and nothing in their Faith antagonistic to the doctrine of Reincarnation. They do not use the term Reincarnation usually, but prefer the term "Rebirth" as more closely expressing their thought; besides which the former term has a suggestion of "pagan and heathen"
origin which is distasteful to them. These people are inclined toward Rebirth for the reason that it "gives the soul Another Chance to Redeem Itself"--other chances to perfect itself to enter the Heavenly Realms.
They do not hold to an idea of endless reincarnation, or even of continued earthly incarnation for all, their idea being that the soul that is prepared to enter heaven pa.s.ses on there at once, having learned enough and earned enough merit in the few lives it has lived on earth--while the unprepared, undeveloped, and unfit, are bound to come back and back again until they have attained Perfection sufficient to enable them to advance to the Heaven World.
A large number of the Christian Reincarnationists, if I may call them by that name, hold that Heaven is a place or state of Eternal Progression, rather than a fixed state or place--that there is no standing still in Heaven or Earth--that "In my Father"s House are Many Mansions." To the majority, this idea of Progression in the Higher Planes seems to be a natural accompaniment to the Spiritual Progression that leads to the Higher Planes, or Heaven. At any rate, the two ideas seem always to have run together in the human mind when the general subject has been under consideration, whether in past time or present; whether among Christians or "pagans and heathen." There seems to be an intuitive recognition of the connection of the two ideas. And on the other hand, there seems to be a close connection between the several views of "special creation" of the soul before both--the single earth-life--and the eternity of reward or punishment in a state or place lacking progression or change. Human thought on the subject seems to divide itself into two distinct and opposing groups.
There are quite a number of Christian preachers, and members of orthodox churches, who are taking an earnest interest in this doctrine of Rebirth, and Eternal Progression here and hereafter. It is being considered by many whose church a.s.sociates do not suspect them of being other than strictly orthodox in their views. Some day there will be a "breaking out" of this idea in the churches, when the believers in the doctrine grow in numbers and influence. It will not surprise careful observers to see the Church once more accepting the doctrine of Rebirth and reinstating the doctrine of Pre-existence--returning to two of its original truths, long since discarded by order of the Councils. Prof.
Bowen has said: "It seems to me that a firm and well-grounded faith in the doctrine of Christian Metempsychosis might help to regenerate the world. For it would be a faith not hedged round with many of the difficulties and objections which beset other forms of doctrine, and it offers distinct and pungent motives for trying to lead a more Christian life, and for loving and helping our brother-man." And as James Freeman Clarke has said: "It would be curious if we should find science and philosophy taking up again the old theory of metempsychosis, remodelling it to suit our present modes of religious and scientific thought, and launching it again on the wide ocean of human belief. But stranger things have happened in the history of human opinion."
So, as we have said, there is a great variety of shades of belief in the Western world regarding Reincarnation today, and the student will have no difficulty in finding just the shade of opinion best suited to his taste, temperament and training or experience. Vary as they do in detail, and theory, there is still the same fundamental and basic truth of the One Source--the One Life--and Reincarnation, reaching ever toward perfection and divinity. It seems impossible to disguise the doctrine so as to change its basic qualities--it will always show its original shape. And, so it is with the varying opinions of the Western thought regarding it--the various cults advocating some form of its doctrine--the original doctrine may be learned and understood in spite of the fanciful dressings bestowed upon it. "The Truth is One--Men call it by many names."
It may be of interest to Western readers to mention that some of the teachers of Occultism and Reincarnation hold that the present revival of interest on the subject in the Western world is due to the fact that in Europe and America, more particularly the latter, there is occurring a reincarnating of the souls of many persons who lived from fifteen hundred to two thousand years ago, and who were then believers in the doctrine. According to this view, those who are now attracted toward the Hindu forms of the doctrine formerly lived as natives of India; those who favor the Grecian idea, lived in Ancient Greece; others favor the Egyptian idea, from similar reasons; while the revival of Neo-Platonism, Gnosticism and general Mysticism, among the present-day Christians is accounted for by the fact that the early Christians are now reincarnating in the Western world, having been reborn as Christians according to the Law of Karmic Attraction. In this manner the advocates of the doctrine offer the present revival as another proof of their teachings.
CHAPTER VII.
BETWEEN AND BEYOND INCARNATIONS.
One of the first questions usually asked by students of the subject of Reincarnation is: "Where does the soul dwell between incarnations; does it incarnate immediately after death; and what is its final abode or state?" This question, or questions, have been asked from the beginning, and probably will be asked so long as the human mind dwells upon the subject. And many are the answers that have been given to the questioners by the teachers and "authorities" upon the subject. Let us consider some of the leading and more "authoritative" answers.
In the first place, let us consider that phase of the question which asks: "Does the soul incarnate immediately after death?" Some of the earlier Reincarnationists believed and taught that the soul reincarnated shortly after death, the short period between incarnations being used by the soul in adjusting itself, striking a balance of character, and preparing for a new birth. Others held that there was a period of waiting and rest between incarnations, in which the soul "mentally digested" the experiences of the last life just completed, and then considered and meditated over the mistakes it had made, and determined to rectify the mistakes in the next life--it being held that when the soul was relieved of the necessities of material existence, it could think more clearly of the moral nature of its acts, and would be able to realize the spiritual side of itself more distinctly, in addition to having the benefit of the spiritual perspective occasioned by its distance from the active scenes of life, and thus being able to better gauge the respective "worth-whileness" of the things of material life.
At the present time, the most advanced students of the subject hold that the average period of rest between incarnations is about fifteen hundred years, the less advanced souls hastening back to earth in a very short time, the more advanced preferring a long period of rest, meditation and preparation for a new life. It is held that the soul of a gross, material, animal-like person will incarnate very shortly after death, the period of rest and meditation being very short, for the reason that there is very little about which such a soul could meditate, as all of its attractions and desires are connected with material life. Many souls are so "earth-bound" that they rush back at once into material embodiment if the conditions for rebirth are favorable, and they are generally favorable for there seems to be always an abundant supply of new bodies suitable for such souls in the families of people of the same character and nature, which afford congenial opportunities for such a soul to reincarnate. Other souls which have progressed a little further along the path of attainment, have cultivated the higher part of themselves somewhat, and enjoy to a greater extent the period of meditation and spiritual life afforded them. And so, as the scale advances--as the attraction for material life grows less, the period of purely spiritual existence between incarnations grows longer, and it is said that the souls of persons who are highly developed spiritually sometimes dwell in the state of rest for ten thousand years or more, unless they voluntarily return sooner in order to take part in the work of uplifting the world. It must be remembered, in this connection, that the best teaching is to the effect that the advanced souls are rapidly unfolding into the state in which they are enabled to preserve consciousness in future births, instead of losing it as is the usual case, and thus they take a conscious part in the selection of the conditions for rebirth, which is wisely denied persons of a more material nature and less spiritual development.
The next phase of the question: "Where does the soul dwell between incarnations?" is one still more difficult of answer, owing to the various shades of opinion on the subject. Still there is a fundamental agreement between the different schools, and we shall try to give you the essence or cream of the thought on the subject. In the first place, all occultists set aside any idea of there being a "place" in which the souls dwell--the existence of "states" or "planes of existence" being deemed sufficient for the purpose. It is held that there are many planes of existence in any and every portion of s.p.a.ce, which planes interpenetrate each other, so that ent.i.ties dwelling on one plane usually are not conscious of the presence of those on another plane.
Thus, an inhabitant of a high plane of being, in which the vibrations of substance are much higher than that which we occupy, would be able to pa.s.s through our material world without the slightest knowledge of its existence, just as the "X rays" pa.s.s through the most solid object, or as light pa.s.ses through the air. It is held that there are many planes of existence much higher than the one we occupy, and upon which the disembodied souls dwell. There are many details regarding these planes, taught by the different schools of occultism, or spiritualism, but we have neither the time nor s.p.a.ce to consider them at length, and must content ourselves with mentioning but a few leading or typical beliefs or teachings on the subject.
The Theosophists teach that just when the soul leaves the body, there occurs a process of psychic photography in which the past life, in all of its details, is indelibly imprinted on the inner substance of the soul, thus preserving a record independent of the brain, the latter being left behind in the physical body. Then the Astral Body, or Etheric Double, detaches itself from the body, from which the Vital Force, or Prana-Jiva also departs at the same time, the Astral Body enfolding also the four other principles, and together the Five Surviving Principles pa.s.s on to the plane of Kama Loka, or the Astral Plane of Desire. Kama Loka is that part of the Astral Plane nearest to the material plane, and is very closely connected with the latter. If the soul is filled with hot and earnest desire for earth life, it may proceed no further, but may hasten back to material embodiment, as we said a moment ago. But if the soul has higher aspirations, and has developed the higher part of itself, it presses on further, in which case the Astral Body, and the Animal Soul which is the seat of the pa.s.sions and grosser desires, disintegrate, and thus release the Triad, or three-fold higher nature of the soul, namely the higher human soul, the spiritual soul, and the spirit--or as some term them, the intellect, the spiritual mind, and the spirit. The Triad then pa.s.ses on to what is known as the plane of Devachan, where it rests divested of the lower parts of its nature, and in a state of bliss and in a condition in which it may make great progress by reason of meditation, reflection, etc. Kama Loka has been compared to the Purgatory of the Catholics, which it resembles in more ways than one, according to the Theosophists. Devachan is sometimes called the Heaven World by Theosophists, the word meaning "the state or plane of the G.o.ds."
Theosophy teaches that the Soul Triad dwells in Devachan "for a period proportionate to the merit of the being," and from whence in the proper time "the being is drawn down again to be reborn in the world of mortals." The Law of Karma which rules the earth-life of man, and which regulates the details of his rebirth, is said to operate on the Devachnic Plane as well, thus deciding the time of his abode on that plane, and the time when the soul shall proceed to rebirth. The state of existence in Devachan is described at length in the Theosophical writings, but is too complex for full consideration here. Briefly stated, it may be said that it is taught that the life on Devachan is in the nature of a Dream of the Best that is In Us--that is, a condition in which the highest that is in us is given a chance for expression and growth, and development. The state of the soul in Devachan is said to be one of Bliss, the degree depending upon the degree of spiritual development of the soul, as the Bliss is of an entirely spiritual nature. It may be compared to a state of people listening to some beautiful music--the greater the musical development of the person, the greater will be his degree of enjoyment. It is also taught that just as the soul leaves Devachan to be reincarnated, it is given a glimpse of its past lives, and its present character, that it may realize the Karmic relations between the cause and effect, to the end that its new life may be improved upon--then it sinks into a state of unconsciousness and pa.s.ses on to rebirth.
The Western school of the Yogi Philosophy gives an idea of the state between incarnations, somewhat eclectic in its origin, agreeing with the Theosophical teaching in some respects, and differing from it in others.
Let us take a hasty glance at it. In the first place it does not use the terms "Kama Loca" and "Devachan" respectively, but instead treats the whole series of planes as the great "Astral World" containing many planes, divisions, and subdivisions--many sub-planes, and divisions of the same. The teaching is that the soul pa.s.ses out of the body, leaving behind its physical form, together with its Prana or Vital Energy, and taking with it the Astral Body, the Instructive Mind, and the higher principles. The "last vision" of the past life, in which the events of that life are impressed upon the soul just as it leaves the body, is held to be a fact--the soul sees the past life as a whole, and in all of its minutest details at the moment of death, and it is urged that the dying person should be left undisturbed in his last moments for this reason, and that the soul may become calm and peaceful when starting on its journey. On one of the Astral Planes the soul gradually discards its Astral Body and its Instinctive Mind, but retains its higher vehicles or sheaths. But it is taught that this discarding of the lower sheaths occurs after the soul has pa.s.sed into a "soul-slumber" on a sub-plane of the Astral World, from which it awakens to find itself clothed only in its higher mental and spiritual garments of being, and free from the grosser coverings and burdens. The teachings say: "When the soul has cast off the confining sheaths, and has reached the state for which it is prepared, it pa.s.ses to the plane in the Astral World for which it is fitted, and to which it is drawn by the Law of Attraction. The planes of the Astral World interpenetrate, and souls dwelling on one plane are not conscious of those dwelling on another, nor can they pa.s.s from one plane to another, with this exception--that those dwelling on a higher plane are able to see (if they so desire) the planes below them in the order of development, and are also able to visit these lower planes if they so desire. But those on the lower planes are not able to either see or visit the planes above them--not that there is a "watchman at the gate"
to prevent them, but for the same reason that a fish is not able to pa.s.s from the water to the plane of air above that water." The same teachings tell us that the souls on the higher planes often visit friends and relatives on the lower, so that there is always the opportunity for loved ones, relatives and friends meeting in this way; and also many souls on the higher planes pa.s.s to the lower planes in order to instruct and advise those dwelling on the latter, the result that in some cases there may be a progression from a lower to a higher plane of the Astral World by promotion earned by this instruction. Regarding Rebirth, from the Astral World, the teachings say:
"But sooner or later, the souls feel a desire to gain new experiences, and to manifest in earth-life some of the advancement which has come to them since "death," and for these reasons, and from the attraction of desires which have been smoldering there, not lived out or cast off, or, possibly influenced by the fact that some loved soul, on a lower plane, is ready to incarnate and wishing to be incarnated at the same time in order to be with it (which is also a desire) the souls fall into the current sweeping toward rebirth, and the selection of proper parents and advantageous circ.u.mstances and surrounding, and in consequence again fall into a soul-slumber, gradually, and so when their time comes they "die" to the plane upon which they have been existing and are "born"
into a new physical life and body. A soul does not fully awaken from its sleep immediately at birth, but exists in a dream-like state during the days of infancy, its gradual awakening being evidenced by the growing intelligence of the babe, the brain of the child keeping pace with the demands made upon it. In some cases the awakening is premature, and we see cases of prodigies, child-genius, etc., but such cases are more or less abnormal, and unhealthy. Occasionally the dreaming soul in the child half-wakes, and startles us by some profound observation, or mature remark or conduct."
The third phase of the question: "What is the final state or abode of the soul?" is one that reaches to the very center or heart of philosophical and religious thought and teaching. Each philosophy and religion has its own explanation, or interpretation of the Truth, and it is not for us to attempt to select one teaching from the many in this work. The reader will find many references to these various explanations and teachings as he reads the several chapters of this book, and he may use his own discrimination and judgment in selecting that which appeals to him the most strongly. But he will notice that there is a fundamental agreement between all of the teachings and beliefs--the principle that the movement of the soul is ever upward and onward, and that there is no standing still in spiritual development and unfoldment. Whether the end--if end there be--is the reaching of a state of Bliss in the presence of the Divine One--or whether the weary soul finds rest "in the Bosom of the Father," by what has been called "Union with G.o.d"--the vital point for the evolving soul is that there is "a better day coming"--a haven of rest around the turn of the road. And whatever may be the details of the Truth, the fact remains that whatever state awaits the soul finally, it must be Good, and in accordance with Divine Wisdom and Ultimate Justice and Universal Love.
The majority of occultists look forward to an end in the sense of being absorbed in the Divine Being, not in the sense of annihilation, but in the sense of reaching a consciousness "of the Whole in the Whole"--this is the true meaning of "Nirvana." But whether this be true, or whether there is a place of final rest in the highest spiritual realms other than in the sense of absorption in the Divine, or whether there is a state of Eternal Progression from plane to plane, from realm to realm, on and on forever G.o.dward, and more and more G.o.d-like--the End must be Good, and there is nothing to Fear, for "the Power that rules Here, rules There, and Everywhere. And remember this, ye seekers after ultimate truths--the highest authorities inform us that even the few stages or planes just ahead of us in the journey are so far beyond our present powers of conception, that they are practically unknowable to us--this being so, it will be seen that states very much nearer to us than the End must be utterly beyond the powers not only of our understanding but also of our imagination, even when strained to its utmost. This being so, why should we attempt to speculate about The End?
Instead, why not say with Newman:
"I do not ask to see the distant scene.
One step enough for me-- Lead Thou me on!"
It is said that when Th.o.r.eau was dying, a friend leaned over and taking him by the hand, said: "Henry, you are so near to the border now, can you see anything on the other side?" And the dying Th.o.r.eau replied: "One world at a time, Parker!" And this seems to be the great lesson of Life--One Plane at a Time! But though the Veil of Isis is impossible of being lifted entirely, still there is a Something that enables one to see at least dimly the features of the G.o.ddess behind the veil. And that Something is that Intelligent Faith that "knows," although it is unable to explain even to itself. And the voice of that Something Within informs him who has that Faith: All Is Well, Brother! For beyond planes, and states, and universes, and time, and s.p.a.ce, and name, and form, and Things--there must be THAT which transcends them all, and from which they all proceed. Though we may not know what THAT is--the fact that It must exist--that It IS, is a sufficient guarantee that the LAW is in constant operation on all planes, from the lowest to the highest, and that THE COSMOS IS GOVERNED BY LAW! And this being so, not even an atom may be destroyed, nor misplaced, nor suffer Injustice; and all will attain the End rightly, and know the "Sat-chit-ananda" of the Hindus--the Being-Wisdom-Bliss Absolute that all philosophies and religions agree upon is the Final State of the Blessed. And to the occultist All are Blessed, even to the last soul in the scale of life.
And over all the tumult and strife of Life there is always that Something--THAT--silently brooding, and watching, and waiting--the Life, Light, and Love of the All. Such is the message of the Illumined of all ages, races, and lands. Is it not worthy of our attention and consideration?
CHAPTER VIII.
THE JUSTICE OF REINCARNATION.
There are three views entertained by men who believe in the existence of the soul--there are many shades of belief and opinion on the subject, but they may be divided into three cla.s.ses. These three views, respectively, are as follows: (1) That the soul is specially created by the Supreme Power at the time of conception, or birth, and that its position on earth, its circ.u.mstances, its degree of intelligence, etc., are fixed arbitrarily by that power, for some inscrutable reason of its own; (2) That the soul was pre-existent, that is, that it existed before conception and birth, in some higher state not understood by us, from whence it was thrust into human form and birth, its position on earth, its circ.u.mstances, its degree of intelligence, etc., being determined by causes unknown to us; (3) That the soul is one of countless others which emanated from the Source of Being at some period in the past, and which souls were equal in power, intelligence, opportunity, etc., and which worked its way up by spiritual evolution from lowly forms of expression and life to its present state, from whence it is destined to move on and on, to higher and still higher forms and states of existence, until in the end, after millions of aeons of existence in the highest planes of expressed life it will again return to the Source of Being from which it emanated, and becomes "one with the Father," not in a state of annihilated consciousness, but in a condition of universal consciousness with All. This view holds that the present condition of each soul is due to its own progress, development, advancement, unfoldment, or the lack of the same--the soul being its own Fate and Destiny--the enforcer of the Law upon itself, under the Law of Karma.
Considering the first named view, namely that the soul is newly created, and that its condition has been arbitrarily fixed by the Divine Power, the student free from prejudice or fear finds it difficult to escape the conclusion that under this plan of creation there is lacking a manifestation of Divine Justice. Even admitting the inability of the finite mind to fully grasp infinite principles, man is still forced to the realization of the manifest inequality and injustice of the relative positions of human beings on earth, providing that the same is thrust arbitrarily upon them; and it would seem that no amount of future reward could possibly equalize or explain these conditions. Unless there be "something back of it all," it would certainly seem that Injustice was manifested. Of course, many argue that the idea of Justice has nothing to do with the universal processes, but all who think of a Divine Being, filled with Love, and Justice, are compelled to think that such qualities must manifest themselves in the creations of such a Being.
And, if there be nothing "back of it all," then the candid observer must confess that the scheme of Justice manifested is most faulty according even to the human imperfect idea of Justice.
As Figuier, a French writer said about forty years ago: "If there are a few men well organized, of good const.i.tution and robust health, how many are infirm, idiotic, deaf-mute, blind from birth, maimed, foolish and insane? My brother is handsome and well-shaped: I am ugly, weakly, rickety, and a hunchback. Yet we are sons of the same mother. Some are born into opulence, others into the most dreadful want. Why am I not a prince and a great lord, instead of a poor pilgrim on the earth, ungrateful and rebellious? Why was I born in Europe and at Paris, whereby civilization and art life is rendered supportable and easy, instead of seeing the light under the burning skies of the tropics, where, dressed out in a beastly muzzle, a skin black and oily, and locks of wool, I should have been exposed to the double torments of a deadly climate and a barbarous society? Why is not a wretched African negro in my place in Paris, in conditions of comfort? We have, either of us, done nothing to ent.i.tle us to our a.s.signed places: we have invited neither this favor nor that disgrace. Why is the unequal distribution of the terrible evils that fall upon some men, and spare others? How have those deserved the partiality of fortune, who live in happy lands, while many of their brethren suffer and weep in other parts of the world?"
Figuier continues: "Some men are endowed with all benefits of mind; others, on the contrary, are devoid of intelligence, penetration and memory. They stumble at every step in their rough life-paths. Their limited intelligence and their imperfect faculties expose them to all possible mortifications and disasters. They can succeed in nothing, and Fate seems to have chosen them for the constant objects of its most deadly blows. There are beings who, from the moment of their birth to the hour of their death, utter only cries of suffering and despair. What crime have they committed? Why are they here on earth? They have not pet.i.tioned to be here; and if they could, they would have begged that this fatal cup might be taken from their lips. They are here in spite of themselves, against their will. G.o.d would be unjust and wicked if he imposed so miserable an existence upon beings who have done nothing to incur it, and have not asked for it. But G.o.d is not unjust or wicked: the opposite qualities belong to his perfect essence. Therefore the presence of man on such or such parts of the earth, and the unequal distribution of evil on our globe, must remain unexplained. If you know a doctrine, a philosophy, or a religion that solves these difficulties, I will destroy this book, and confess myself vanquished."