Theosophy - Reincarnation by E.D.Walker [Anon]
REINCARNATION
by E.D. Walker
as published in "Theosophical Siftings" Volume 3 - of years 1890 -1891
[Page 1] I want to make reasonable the
basic hypothesis of Theosophy that men as we now see them are individuals
coming out of an immeasurable past, and destined for an immeasurable
future; and that just as a schoolboy is tied to one class
at his school till he knows all that that class can teach,
rising therein from the lowest to the highest places, so
man lives again and again on this particular planet till
he has acquired all that is of value in these conditions
of existence.
Suppose a man were placed for the first time in a great
forest of oaks. Side by side with gnarled and knotted veterans,
impressive in size and suggestive of antiquity, there would
be the infantine saplings of yesterday, there would be more
developed, but still youthful trunks; in fine, there would
be at once before his eye oaks of every degree in magnitude
and age. Gazing upon these, would he not be an idiot if he
did not guess that at some time in the far past those veterans
had been as are now the smaller trees; that as years went
by they had grown up through every grade of size now at once
exemplified before his eye ? He sees the greater, the less,
the least; he infers that the greater have once been as are
now the lesser and the least.
The parallel is exact. There exist at the same moment men
of the noblest scope of intellect and the purest morality,
and alongside of these are idiots, criminals, men of the
meanest mind and without any morality at all. And midway
between the extremes are all the possible grades. Shall we
not infer, as with the oaks, that the men largest in intellect
and morals were once as the men smallest, and that they grew
up through all the stages we now see ? If you urge that they
have effected all this in one life, in the first place we
deny it. Our Herbert Spencers and Father Damien's were not
idiot-criminals to start with. And secondly, if it were so,
it would remain true that they have developed fastest. How
did they acquire the principle of rapid development not shown
in idiots and criminals, unless we assume that by the age,
say of 21, they have grown up into that fulness of power
they had acquired when they left their last life, and can
now go on and improve upon that ? So the problem remains.
Let us therefore represent a man's intellect and morality,
his total size of character at 21, by the figure 100. By
the age of 71, he will have expanded
[Page 2] into 105. His brother's total character at 21 might
perhaps be represented by 90, and he at the age of 71 has
only evolved into 93. On the other hand, his sister started
life at no less a figure than 120, and at her death was 130.
Here then we have three people starting at different levels,
and making three different rates of progress. Does it not
seem that in some past life our man, who this time started
at 100, started then as does his brother now at 90, progressing
perhaps to 93, and that in some future life, starting as
does his sister now at 120, he may, like her, then reach
130? If we do not make this hypothesis, how shall we account
for his starting life at 100, and not like the criminal-idiot
at 5, 10, or nothing ? It is no answer to the difficulty
to suggest that the differences between men are due to differences
in their heredity, parentage, and environment. Members of
the same family have the same heredity, parentage, and environment,
yet they may differ in every respect. Even twins, conceived
and born in the same hour, are as likely as not to develop
radical differences of mind and morals as time goes on. So
the qualities of men are due neither to their parents, their
ancestry, nor education, nor surroundings, since those who
correspond in all those particulars may yet differ. Of this
difference the theory of reincarnation affords the only fair
explanation, as well as of other innumerable difficulties,
otherwise inexplicable. In bar to its acceptance stands one
apparent difficulty, and one only. Far from being really
a difficulty, however, it is a key-stone of the theory. I
refer to the fact that we do not ordinarily remember our
past lives. But is the fact of our having forgotten them
a proof that we did not live them ? Then, also, is the fact
that we do not remember our birth a proof that we were not
born, and the fact that we remember nothing of our first
two years a proof that we did not then exist ? If the fact
that we are now thirty years old is proof that we were once
two years old, then the fact that our present moral and intellectual
development may be represented by 100 is proof that it might
once have been represented by 50, and we know that in this
life we never stood so low as that. There is a story of a
certain pike, kept in a large glass tank in the grounds of
its owner. Now this fish used to spend the whole of his time
in carefully swimming around his tank. On a certain day the
owner inserted a glass plate into the tank, so as to shut
off half of it from the pike's perambulations. Not seeing
the glass, and continuing to circulate, he knocked his nose
against it, and this occurred every time he swam round, day
and night, for nineteen years. At the end of that time he
learned that at a certain point in his journey, pain occurred
if he persisted in his circle, so he made it smaller and
thus avoided the plate. The owner now removed it, but during
the rest of his life of many years he was never known to [Page 3] cross the line
where it had been. It is reasonable to suppose that in time he forgot there had been a plate
there, forgot the pain he used to have, forgot that he must
not cross a certain point, and simply did not cross it, had
no inclination to cross it. He had forgotten the fact of
the plate, but had learnt and remembered a lesson founded
on that fact. The first time an infant sees a flame he naturally
puts his fingers into it, and gets them burnt. This occurs
many times, and at last he learns that flame burns. When
he is a man the lesson remains with him that flame burns,
but he has forgotten every one of those individual baby finger-burnings
that taught the lesson. The lesson remains, but the facts
have departed. He might argue that because he could not remember
those burnings, they had never occurred; that his knowledge
of the properties of flame had been inherited, or grown up
out of his environment, and so on. The illustration is suggestive
of the possibility that though the facts of past lives have
been forgotten, the lessons, the deductions from those facts,
are not forgotten, but are the capital, the 100, with which
we start this life. Grant, for a moment, that we have lived
many past lives. If we could remember the innumerable details
in all those, we should be so lost in a vast and shoreless
ocean of memories, as to have neither time nor inclination
for present action and thought. But the deductions and lessons
from them are few, and have become inherent parts of our
characters. But it is not necessary to assume that because
they have slipped out of the field of our present consciousness,
they are past recall. There are on record many statements
from those who have been nearly drowned and resuscitated.
From these it appears that at the moment of, or just before,
death, the whole field of memory is lighted up, and apparently
every single fact of every day of the now closing life stands
out clearly into consciousness. It may well be that this
occurs at the last instant of every life, and that the departing
soul reviews its whole career, and assimilates as a lesson
the deductions from the panoramic facts of life, which, having
served their purposes, are flung into the limbo of empty
shells.
But our shop-fronts do not exhibit all the contents of the
shop. The mind with which we earn our bread, and laugh, and
make love, and think and study with, is not our last possibility,
not our eternal mind, not the mind that preserves the record
of the many lives we live. Over our heads rests the great
globe of the real mind, dipping down a little only of itself
into the consciousness of daily life, and the " I " with
which we act in daily life is only a little of that great
and all-remembering self. Hypnotism, that would-be modern
science, will light up for us many of the problems of mental
life, and to it for a moment we will now appeal. In the Salpetrière Hospital in Paris,
Dr. Charcot, the most important [Page
4] living authority on diseases of the nervous system, with
a band of scarcely less eminent physicians, is prosecuting
the study of Hypnotism, and the light it throws on disease.
The result of their researches is published in a volume of
the International Scientific Series by Drs. Binet and Feré.
It is there shown by very many carefully conducted experiments
that Hypnotism produces a total change of nervous relations.
These are of so bewildering a nature, so complex, that without
the solution offered by Theosophy they are utterly baffling.
So far, nothing has been said concerning the view of Theosophy
as to the real constitution of man. Materialists deal with
him as a unit; many Christians as a duad, body and soul;
St. Paul speaks of him as body, soul, and spirit; Theosophy
splits him yet further into seven principles or aspects,
or six sheaths and a nucleus, each of the seven having different
functions, and being in various relationships in different
men. In this division lies the real explanation of Hypnotism,
of re-incarnation and the lost memory of former lives. Let
us divide a man's mind, his consciousness, into two; representing
the total by a great globe over his head, touching his head
and dipping into it. Let us suppose that the purpose of repeated
lives is that the whole of that conscious sphere of thought
shall in successive parts or segments dip into his successive
life-brains, and learn somewhat of the world thus each time.
At the end of each lifetime the segment that has been steeped
into the physical brain, endowing it with
A, B, C, etc., are successional segments of the total field
of consciousness, dipping into, and conferring temporary
consciousness upon, the brain of each life. The total memories
of these lives are thrown into the common [Page 5] field
for devâchanic assimilation. The segments differ in
size according to the amount of himself a man can draw into
his brain consciousness, and learning thus the facts of each
life, on being liberated from that life, pours its knowledge
into the common stock in the middle. When the time comes
for the man to be born again, the sphere revolves a little,
and dips a new clean segment into the new brain of an infant,
which then becomes conscious. But that new segment B knows
nothing of the doings of the old segment A, though the total
mind does. This total mind is, however, not in the brain,
but only a little of it. When we say "I", we mean
only a small segment of the true or total "I", that
segment that is in this temporary brain, and which, therefore,
knows nothing of former lives, though the true divine "I" does
know and remember. That space of time which lapses between
leaving one life and beginning the next is spent in, as it
were, entering into the ledger of the eternal or total mind
the day-book items of the evanescent segmentary and partial
mind of the past life, in drawing from that life any lessons
that may be of use for the next. The lesser mind has entered
into the inheritance of the vast stores of the greater. Now,
Hypnotism does something like this. It partially frees the
lesser mind or Ego from the limitations of brain by paralyzing
the brain. Therefore, to the extent that Hypnotism is real
and deep is the memory expanded. A servant-girl, under the
care of Braid, the Manchester surgeon, and a re-discoverer
of Hypnotism, while hypnotized, recited long passages of
Hebrew, of which, in her waking state, she did not know one
word, because many years before she had lived with a Hebrew
scholar as his servant. A patient of Charcot's recognised
at once, when hypnotized, and correctly named, a physician
whom she had not seen since she was two years old, and then
only for a short time, during which she was under his care.
There is, of course, not now time for the narration of anything
like a series of cases, but only for one or two as types.
Dr. Richie's great work and the volume already mentioned
will give data of any desired fulness, showing that the grasp
of real memory upon even the smallest fact is never relaxed.
For the memory of waking life is only an infinitesimal fraction
of the memory of our entire Ego. Can we get any idea of what
the Soul, the Ego, the globe overhead is doing while we are
eating, and thinking, and making love in our daily ordinary
mind ? Let us advance the hypothesis that while we, knowing
two facts, laboriously reason to the third, it knows all
three at once; that while we, barely remembering the facts
of last year, totally forget our infancy, it knows all the
facts of our preceding lives; that therefore its judgment,
if we could only get it, would, from the range of its knowledge,
be of infinitely greater value than our own. [Page 6]
Suppose we look at our consciousness during a whole
day, and see what elements we can find in it. Lowest of all
are the animal emotions, hunger, desire to get money, the
impulse to fall in love, sleepiness, etc. ; next above these
comes thinking proper, reasoning, deductions of a third fact
from two others. Without any other conscious elements than
these two sets, we should simply spend life in reasoning
as to the best way to gratify our own wishes, to obtain any
pleasure and avoid all pain, But on a higher level than either
of these two comes an impulse to do duty at any cost, regardless
of pleasure or pain, and in the face often of the protests
of the reasoning faculty. Assuming brain to be the organ
of reason, this call to the performance of duty evidently
does not come from brain, but from outside or above it. The
hypothesis suggests itself that this call to duty comes from
that upper self or globe. Possessing the sum of experiences
of all former lives, it judges of our best course in life
quite independently of the short-sighted wishes of its limited
segment, and what we call obedience to duty is obedience
to the course it suggests as in the long run the best for
our real evolution. Duty, then, is an impulse whose reason
we cannot know. So it remains to prove that outside of ourselves
there is an actor, a thinker, a memory, not known to us in
our ordinary consciousness, yet a part of ourselves, and
occasionally forcing its thoughts upon us and compelling
us to act apparently without reason. It cannot be proved,
but in a study of Hypnotism we can find strong reason for
thinking that this is so. I have to quote two more experiments
from the Salpetrière record. A patient being hypnotized
was made to promise that in a given number of days, I think
as many as 140 after waking, and at a certain hour, she would
come in, take up a knife on the table, and stab a doctor
in the room. She awoke and departed as usual without memory
of the promise. But nevertheless at the appointed time she
appeared, entered the room, took up a wooden paper knife
and tried to stab the doctor present. Asked to explain her
conduct, she stated that she wanted to see how he would look,
or gave some other trifling reason, but note that during
all that time there must have been in activity that in her
which had promised an activity not in her consciousness,
but of which she was the tool, and which at the appointed
time compelled of her the fulfilment of its promise. To explain
to herself her own conduct, her brain-mind is obliged to
go to work and invent a reason, not the true one. In the
next experiment, during the sleep, words were traced on the
patient's arm with the blunt end of a probe, and the order
issued or promise extracted that on the following day, at
four o'clock, blood would issue along the lines of the tracing.
At the time named, minute bleeding took place in the prescribed
manner, and the words stood dotted out in points of blood.
In this case, [Page 7] the power called into activity within
the patient, yet not within the field of his waking consciousness,
exceeded any that he could in his normal state have used,
since no man can control his blood flow, yet it nevertheless
acted punctually and exactly. So Hypnotism will prove that
the consciousness of the waking man does not show him anything
like the range of his memory or of his powers, and inasmuch
as Hypnotism proves that both are existent in hitherto undreamed-of
perfection, may we not venture to suggest that some other
process so far not known to us might bring into consciousness
the immeasurable ranges of past lives, and place in our hands
powers like those assigned to saints and seers of the past
? This is the hypothesis of Theosophy. That there exists
in man a real and eternal centre, Ego, or Soul, not omniscient,
but still learning, not omnipotent, but still acquiring new
powers, and that for these purposes it continuously dips
into, or mixes itself with matter; in other words, incarnates
or lives. It is the actor who, in successive dramas, or lives,
plays successive parts, becoming thereby a better actor,
and earning time after time the right to greater parts. We
in our ordinary selves are the parts it plays, and mistake
the few yards of stage for a real world, and the stage furniture
properties and scenery for real and desirable things. These
are not in themselves of value, but only as training for
the actor. We have, therefore, to recognise that we are not
the person of the drama, but the actor who plays it. Suppose
the actor while playing his part fell into the delusion that
the part was the reality, lived in his dramatic and stagey
personality, and could not be waked out of it. He would have
lost the lesson in acting that the part could give, he would
be fit for no other, and, lapsing into an asylum, he would
cease to exist as an actor. The strictly materialist hypothesis
is that consciousness, and the sensation of " I-ness " is
a bundle or succession of impressions coming in from the
world without; not that consciousness or the man, the Ego,
receives those impressions, but that it consists of them; that the mind is a succession of changes
without anything changed. Mivart presents us with a humorous analogy. Suppose
that we could only conceive of a man as sitting down or standing
up. The materialist, being asked what is a man, defines him
as a succession of sittings down and standings up ? We hold
that the materialist has got only part of the matter. The
real reincarnating soul projects a little of itself into
the bodily brain that it may thus receive impressions from
the outer world. Our everyday thinking, then, is a succession
of changes or impressions which we call mind, or ourselves.
Part of those impressions come from external objects through
the senses, part from the body (the bodily desires and sensations),
and a part, very few (the impulses to unselfishness and duty),
from the true Soul above. [Page 8] But this Soul is the thing
impressed, and the substance whose impressed changes constitute
mind. The theory then is this: the parents of a child produce
its physical body only, after the pattern of either one or
of a combination in different proportions of the two. The
body thus produced becomes animated by an Ego or Soul, whose
tendencies in its past lifetime were such as entitled it
to that particular body and environment. The consciousness
of the being thus compounded being due to the union of its
brain-cells with a portion or segment of the complete Soul
is on a lower plane, less in quantity and darker in quality
than the pure light of the Soul, since this Soul can only
function through the crude and inert brain matter. Hence
the brain, though sufficiently animated by the soul to think
and know the outer qualities of nature, is unable to know
of the past lives of that Soul, and were the facts of those
past lives to be photographed into its cells, they would
have no room to register the facts of the present life, and
we should fool away life in dreams of the past. Hence this
brain does not remember the past brain since it does not
register its facts. Inaccurately calling the brain the man,
we say the man does not remember his past life. Let us therefore
keep strictly in mind that the man of one life is only an
aspect, a segment of the complete man. Suppose we call the
man of the past life A, the man of this life B, and the total
man or Soul of which they are parts AB. Then, though it seems
unjust that B should suffer for the sins of another man A,
whom he never knew, and therefore does not remember, yet
there is no real injustice, for the aim of nature is not
exactly to educate, by suffering, A or B, but AB. The real
actor, the individuality, grows and learns by the efforts
and pains of its temporary fragments, its personalities,
of which our present lives are one. Take the case of a man
who in his last lifetime habitually over-ate and over-drank.
The child-body into which a man is reborn is that which is
in correspondence with the tendencies of his past life. The
man in question, the glutton and drunkard, will therefore
be attracted towards and animate that infant which has inherited
from its parents a diseased liver or weak digestion. With
these drawbacks it therefore goes crippled through life,
with the habit of melancholy, the clouded brain, that they
produce, fails in business, and ends perhaps with suicide.
He thinks himself hardly used, but he is the natural outcome
of the former man. The real self behind both, the producer
of both, which in the first lifetime did so little to elevate
its offspring, was so drawn to material enjoyment, is in
the next life condemned to an inadequate and heavy vehicle.
Hard, perhaps, for that conscious vehicle, but a vitally
just and important lesson for the Soul. A man in his boyhood
may be an infamous glutton, grow out of it as he gets older,
and by old age have forgotten all about it, but his forgetting
will not prevent his dyspepsia, the hard penalty of forgotten
foolishness. So even in [Page 9] one lifetime we may get
punished for forgotten deeds, and do not then think it unjust.
Why should it be more unjust because the life in which the
deeds were committed is forgotten ? And there are few who
would grumble at the injustice of being rewarded for good
deeds in lives past. A brain well-used will be followed by
a better one; a brain totally unused or blotted out by drink
will be followed by that of an idiot. This is the law that
Theosophists call Karma, and in it is the explanation of
the diversities and qualities, the abilities and imbecilities
of men. We are our own creators, we spend our lives moulding
and chiselling a statue, and in our next lives we are that
statue, though it has forgotten its creator. Schopenhauer
spoke only Theosophy when he said that the World was the
product of Will and Idea, The Idea, arising in the eternal
Mind, is willing to express itself in matter, is copied or
clothed in matter. As a man lives he is unconsciously fashioning
a statue. With every act in life he is chipping it into form.
If his aims are high, and his efforts great, the statue will
gradually become noble in aspect. If he have no aim, but
follow the sensual suggestions of his body, his statue grows
to be the picture and the work of his sensuality. It is the
product of his acts, and as these are prompted by shifting
ideas, it comes to represent the total idea or sum of ideas
of his life. It is his idea of himself, he dies, and his
brain, laden with the facts of life, perishes, but the statue
remains. That statue, when he is reborn, he animates with
his consciousness; he is his own statue. It has not the
facts of his past life, it knows not the acts, but it is
their essence, it is a compound of all the ideas and impulses
that inspired them. So a man is the creator of his future
self, and the continuation of his past. It is in a sense
an error to say we do not remember our past lives, for only
the facts are forgotten. A man has forgotten the efforts
through which he learnt to walk, the falls and aches and
bruises, but he has remembered the one important thing — the
art of walking. So life is a process of learning, and its
pains the cast-aside husk that holds the kernel of knowledge.
Every individual of humanity is moving up through his succession
of lives towards the perfect final state, moulded thereto
by the law of justice called Karma. Into the sources of that
law we cannot look as yet; we can only note its tendencies
and results. It is strange that the idea of a fixed sum of
life on earth has not occurred to many more than the few
who have speculated upon it. It has been reckoned axiomatic
that the world-population has always steadily increased.
But the waste places of the earth are continually displaying
the ruins of vast and populous civilisations whose voices
have not even reached the beginnings of recorded history;
in our own day races are dying down, and the tide that here
is flowing is there upon its ebb. If it [Page 10] be objected
that the future of the sun will not allow of time for such
an evolution of humanity as Theosophy postulates, let it
be remembered that science knows no more about the sun than
about anything else. It knows neither the reason nor the
amount of its heat. Pouillet gives its temperature as 1,461 degrees;
Waterston as 9,000,000 degrees. As to the reason, there are
as many theories as theorisers. Mr. S. Laing calls them all
in question, and Comte regarded it as a for ever insoluble
problem. Laing asks, "What is the material universe
composed of? Ether, Matter, Energy". " Ether is
a sort of mathematical substance which we are compelled to
assume in order to account for some phenomena. "As
to Matter“, Huxley says, "We know nothing about the
composition of any body whatever as it is. "As to
Energy“, he says, "It is an empty shadow of my imagination." It
might almost be said that no scientific statement can ever
have any truth. Mr. Edward Carpenter thus analyses two of
them. We are told that the path of the moon is an ellipse.
But owing to perturbations supposed due to the sun, it is
a certain ellipse only for an instant, the next it is a portion
of another ellipse. The path is, therefore, an irregular
curve somewhat resembling an ellipse. But while the moon
is going round the earth, the earth itself is moving round
the sun, in consequence of which the path of the moon does
not at all resemble an ellipse. The sun itself is in motion
round the fixed stars, and they also are moving. So we have
not the faintest idea what is the path of the moon. " It
is true that if we ignore the perturbations produced by the
sun, the planets and other bodies ignore the motion of the
earth, the flight of the solar system through space, and
the movement of any centre, round which that may be speeding,
we may then say that the moon moves in an ellipse. But this
has nothing to do with the facts". He then takes
Boyle's law of the compressibility of gases. This is the
law that under a constant temperature the volume of gas is
inversely as to its pressure. How does it work ? Firstly,
it is not accurate as to some gases, as hydrogen and carbonic
acid Then all gases deviate from it when near their liquifying
point, so it was concluded that it was true only for perfect
gases. This involves the assumption that at a certain distance
from their liquefying point gases reach at last a fixed and
stable condition. Since then it is discovered that there
is an ultra-gaseous state of matter, and that the change
in the condition of matter from the solid to the ultra-gaseous
states is perfectly continuous. Boyle's law, therefore, applies
only at one point in this long ascending scale, one metaphysical
point, and at all other points it is incorrect. " Therefore
all we can say is that out of the innumerable different states
that gases are capable of, we could theoretically find one
state that would obey Boyle's law, and that if we could preserve
a [Page 11] gas in that state (which we can't) Boyle's law
really would be true. In other words the law is metaphysical,
and has no real existence. This is the method of science.
It begins by seizing some salient point, and forms a 'law'
round that, neglecting apparently unimportant details. But
these details are certain in time to arise and overpower
the law thus formed. If you agree to take no account of gases
that are approaching liquidity even in a remote degree, and
if you agree to take no account of those that are approaching
the ultra-gaseous state even in a remote degree, and if you
choose your point between these two states with exact regard
to the requirements of your problem, and if further you agree
not to carry your experiments to great extremes of pressure
or the reverse, you may thus by accepting limitation after
limitation be able to say you have arrived at Boyle's law.
But to represent that this 'law' in any way corresponds
with a fact in nature is of course impossible. It is limitation
which alone enables the intellect to grasp the situation."
Imagine a man with a scientific turn of mind passing through
a long series of reincarnations. In his first lifetime he
studies the science of the day, measures, weighs, finds out
what he thinks are laws. At last he dies in the fulness of
honours. After his death, in the course of years, all the
face of science changes and a new set of laws reigns. Being
born again, without memory of his former life, he studies
and explores with the same innocent energy as before, quite
unaware that every line he reads contradicts what in his
last life he thought was true, and burnt the Theosophists
of that day for denying. Again he dies, is reborn, repeats
the same farce, always thinking that this is finality, and
so on up to now. Now he is Huxley, but the Huxley of 1,000
years hence will speak with charitable pity of the Huxley
of today, just as the Huxley of today smiles at the theories
of Lucretius. Last night he dreamt and while dreaming took
his dreams for truth, and even built up some science out
of the foolish phantasms of his dreams, forgetting while
dreaming that the night before he had also dreamt, and argued,
and theorised upon the different, but equally foolish phantasms
of that dream. But the waking Huxley remembers both dreams
and knows them both for foolishness. Our successive lives
are successive dreams. While dreaming we do not remember
the former dreams, but the waking self knows them all. Theosophists
hold that there exist men who have awaked, who have unified
knowledge from the chaos of their dreams, who show us the
way they have come and the philosophy apprehended by their
waking minds. The segment of our souls that is steeped in
brain sleeps, and to wake is to live up in the light of the
whole Soul. Science is occupied in measuring and weighing
the husk of nature, the changes in matter, ether, and energy,
whereof it says nature consists, Theosophy holds that behind
these lies [Page 12] conscious mind. We know that every thought
in our own minds, every change in our consciousness, is attended
by the development of heat, and according to science by changes
in the atomic relationships in the physical brain molecules,
and by the production of magnetic and electric effects. Why
shall we not say that the reverse is true; that wherever
in nature there occurs a magnetic or electric change, a molecular
re-arrangement or a development of heat, there is behind
these a change in the conscious mind of nature ? The evolutionary
purpose of nature has gathered the primordial nebular matter
into the coherency of minerals; the same law working in
the molecules of primordial protoplasm has forced them to
develop the complexity of animal life and consciousness;
the same law in the centre of animal consciousness has compelled
it to assume the complexity of human mind and consciousness.
In the centre of mind is still working that eternal law of
which mind is the outcome, which is the producer of mind
and therefore above and behind mind, and in which mind lay
inherent from the beginning as a seed. To find that
fountain of force bubbling up in the centre of consciousness
is according to Theosophy the end of reincarnations to which
the law known to Theosophists as Karma tends. Science, then,
has left mind out of nature, is speaking only of matter,
ether, and energy, and has, therefore, to say that in themselves
it knows nothing of these, for in themselves they are mind.
It will not weigh much with Western minds of today that
the doctrine of reincarnation is the creed of a majority
of mankind now and in the past, nor of all Platonists and
Neo-Platonists, from Plato to Emerson, nor of Origen, and
other of the early church fathers. It has been, even in the
West, advocated by Lessing, Hegel, Boehme, Swedenborg, Giordano
Bruno, Leibnitz, Henry More, Schopenhauer, Sir Thomas Brown,
Southey, and many others. Henry More says: " I produced
the golden key of pre-existence only at a dead lift, when
no other method could satisfy me touching the ways of God,
that by this hypothesis I might keep my heart from sinking". Modern
reincarnationists need not quake for the company they keep.
Even Hume, the sceptic, argues the doctrine to be reasonable. " Reasoning
from the common course of nature, what is incorruptible must
also be ungenerable. The soul, therefore, if immortal, existed
before our birth. The metempsychosis is, therefore, the only
system of this kind that philosophy can hearken to."
In one sentence we therefore say that reincarnation is the
one possible explanation of the moral and intellectual inequalities
of men; that by its aid only can justice be at the root
of evolution or evolution itself be possible for men; and
that in it only lies folded the history of the past of humanity
and the promise of the future.
N.B. Some use has been made of "The Secret Doctrine", and
much more of E. D, Walker's work on "Reincarnation".
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