____________
THE
OF
THEOSOPHY
A Definitive Work on Theosophy
By
William Quan Judge
CHAPTER 9
Reincarnation
Continued
In the West, where the object of life is commercial, financial, social,
or scientific success, that is, personal profit, aggrandizement, and power, the
real life of man receives but little attention, and we, unlike the Orientals, give
scant prominence to the doctrine of pre-existence and reincarnation.
That the church denies it is enough for many, with whom no argument is
of any use.
Relying on the church, they do not wish to disturb the serenity of their
faith in dogmas that may be illogical; and as they have been taught that the
church can bind them in hell, a blind fear of the anathema hurled at
reincarnation in the Constantinople council about 500 AD would alone debar them
from accepting the accursed theory. And the church in arguing on the doctrine
urges the objection that if men are convinced that they will live many lives,
the temptation to accept the present and do evil without check will be too
strong. Absurd as this seems, it is put forward by learned Jesuits, who say men
will rather have the present chance than wait for others.
If there were no retribution at all this would be a good objection, but
as Nature has also a Nemesis for every evil doer, and as each, under the law of
Karma -- which is that of cause and effect and perfect justice -- must receive
the exact consequences himself in every life for what good or bad deeds and
thoughts he did and had in other lives, the basis for moral conduct is secure.
It is safe under this system, since no man can by any possibility, or favor, or
edict, or belief escape the consequences, and each one who grasps this doctrine
will be moved by conscience and the whole power of nature to do well in order
that he may receive good and become happy.
It is maintained that the idea of rebirth is uncongenial and unpleasant
because on the one hand it is cold, allowing no sentiment to interfere,
prohibiting us from renouncing at will a life which we have found to be
sorrowful; and on the other, that there appears to be no chance under it for us
to see our loved ones who have passed away before us. But whether we like it or
not Nature's laws go forward unerringly, and sentiment or feeling can in no way
avert the consequence that must follow a cause. If we eat bad food bad results
must come. The glutton would have Nature permit him to gorge himself without
the indigestion which will come, but Nature's laws are not to be thus put
aside.
Now, the objection to reincarnation that we will not see our loved ones
in heaven as promised in dogmatic religion, presupposes a complete stoppage of
the evolution and development of those who leave earth before ourselves, and
also assumes that recognition is dependent on physical appearance. But as we
progress in this life, so also must we progress upon leaving it, and it would
be unfair to compel the others to await our arrival in order that we may
recognize them. And if one reflects on the natural consequences of arising to
heaven where all trammels are cast off, it must be apparent that those who have
been there, say, twenty of mortal years before us must, in the nature of things
mental and spiritual, have made a progress equal to many hundreds of years here
under varied and very favourable circumstances. How then could we, arriving
later and still imperfect, be able to recognize those who had been perfecting
themselves in heaven with such advantages? And as we know that the body is left
behind to disintegrate, so, it is evident, recognition cannot depend, in the
spiritual and mental life, on physical appearance. For not only is this thus
plain, but since we are aware that an unhandsome or deformed body often
enshrines a glorious mind and pure soul, and that a beautifully formed exterior
-- such as in the case of the Borgias -- may hide an incarnate devil in character,
the physical form gives no guarantee of recognition in that world where the
body is absent. And the mother who has lost a child who had grown to maturity
must know that she loved the child when a baby as much as afterwards when the
great alteration to later life had completely swept away the form and features
of early youth.
The Theosophists see that this objection can have no existence in the
face of the eternal and pure life of the soul. And Theosophy also teaches that
those who are like unto each other and love each other will be reincarnated
together whenever the conditions permit. Whenever one of us has gone farther on
the road to
perfection, he will always be moved to help and comfort those who belong
to the same family. But when one has become gross and selfish and wicked, no
one would want his companionship in any life. Recognition depends on the inner
sight and not on outward appearance; hence there is no force in this objection.
And the other phase of it relating to loss of parent, child, or relative is
based on the erroneous notion that as the parents give the child its body so
also is given its soul. But soul is immortal and parentless; hence this
objection is without a root.
Some urge that Heredity invalidates Reincarnation. We urge it as proof.
Heredity in giving us a body in any family provides the appropriate environment
for the Ego. The Ego only goes into the family which either completely answers
to its whole nature, or which gives an opportunity for the working out of its
evolution, and which is also connected with it by reason of past
incarnations or causes mutually set up. Thus the evil child may come to
the presently good family because parents and child are indissolubly connected
by past actions. It is a chance for redemption to the child and the occasion of
punishment to the
parents. This points to bodily heredity as a natural rule governing the
bodies we must inhabit, just as the houses in a city will show the mind of the
builders.
And as we as well as our parents were the makers and influencers of
bodies, took part in and are responsible for states of society in which the
development of physical body and brain was either retarded or helped on,
debased or the contrary, so we are in this life responsible for the civilization
in which we now appear. But when we look at the characters in human bodies,
great inherent differences are seen. This is due to the soul inside, who is
suffering or enjoying in the family, nation, and race his own thoughts and acts
in the past lives have made it inevitable he should incarnate with.
Heredity provides the tenement and also imposes those limitations of
capacity of brain or body which are often a punishment and sometimes a help,
but it does not affect the real Ego. The transmission of traits is a physical
matter, and
nothing more than the coming out into a nation of the consequences of
the prior lives of all Egos who are to be in that race. The limitations imposed
on the Ego by any family heredity are exact consequences of that Ego's prior lives.
The fact that such physical traits and mental peculiarities are
transmitted does not confute reincarnation, since we know that the guiding mind
and real character of each are not the result of a body and brain but are
peculiar to the Ego in its essential life. Transmission of trait and tendency
by means of parent and body
is exactly the mode selected by nature for providing the incarnating Ego
with the proper tenement in which to carry on its work. Another mode would be
impossible and subversive of order.
Again, those who dwell on the objection from heredity forget that they
are accentuating similarities and overlooking divergencies. For while
investigations on the line of heredity have recorded many transmitted traits,
they have not done so in respect to divergencies from heredity vastly greater
in number. Every
mother knows that the children of a family are as different in character
as the fingers on one hand -- they are all from the same parents, but all vary
incharacter and capacity.
But heredity as the great rule and as a complete explanation is
absolutely overthrown by history, which shows no constant transmission of
learning, power, and capacity. For instance, in the case of the ancient
Egyptians long gone and their line of transmission shattered, we have no
transmission to their
descendants.
If physical heredity settles the question of character, how has the
great Egyptian character been lost? The same question holds in respect to other
ancient and extinct nations. And taking an individual illustration we have the
great musician Bach, whose direct descendants showed a decrease in musical
ability leading to its final disappearance from the family stock. But Theosophy
teaches that in both of these instances -- as in all like them -- the real
capacity and ability have only disappeared from a family and national body, but
are retained in the Egos who once exhibited them, being now incarnated in some
other nation and family of the present time.
Suffering comes to nearly all men, and a great many live lives of sorrow
from the cradle to the grave, so it is objected that reincarnation is unjust
because we suffer for the wrong done by some other person in another life. This
objection is based on the false notion that the person in the other life was
some one else. But in every life it is the same person. When we come again we
do not take up the body of some one else, nor another's deeds, but are like an
actor who plays many parts, the same actor inside though the costumes and the
lines recited differ in each new play. Shakespeare was right in saying that
life is a play, for the great life of the soul is a drama, and each new life
and rebirth another act in which we assume another part and put on a new dress,
but
all through it we are the selfsame person. So instead of its being
unjust, it is perfect justice, and in no other manner could justice be
preserved.
But, it is said, if we reincarnate how is it that we do not remember the
other life; and further, as we cannot remember the deeds for which we suffer is
it not unjust for that reason? Those who ask this always ignore the fact that
they also have enjoyment and reward in life and are content to accept them
without
question. For if it is unjust to be punished for deeds we do not
remember, then it is also inequitable to be rewarded for other acts which have
been forgotten.
Mere entry into life is no fit foundation for any reward or punishment.
Reward and punishment must be the just desert for prior conduct. Nature's law
of justice is not imperfect, and it is only the imperfection of human justice
that requires the offender to know and remember in this life a deed to which a
penalty is annexed. In the prior life the doer was then quite aware of what he
did, and nature affixes consequences to his acts, being thus just.
We well know that she will make the effect follow the cause whatever we
wish and whether we remember or forget what we did. If a baby is hurt in its
first years by the nurse so as to lay the ground for a crippling disease in
after life, as is often the case, the crippling disease will come although the
child neither brought on the present cause nor remembered aught about it. But
reincarnation, with its companion doctrine of Karma, rightly understood, shows
how perfectly just the whole scheme of nature is.
Memory of a prior life is not needed to prove that we passed through
that existence, nor is the fact of not remembering a good objection. We forget
the greater part of the occurrences of the years and days of this life, but no
one would say for that reason we did not go through these years.
They were lived, and we retain but little of the details in the brain,
but the entire effect of them on the character is kept and made a part of ourselves.
The whole mass of detail of a life is preserved in the inner man to be one day
fully brought back
to the conscious memory in some other life when we are perfected. And
even now, imperfect as we are and little as we know, the experiments in
hypnotism show that all the smallest details are registered in what is for the
present known as the subconscious mind. The theosophical doctrine is that not a
single one of these happenings is forgotten in fact, and at the end of life
when the eyes are closed and those about say we are dead every thought and
circumstance of life flash vividly into and across the mind.
Many persons do, however, remember that they have lived before. Poets
have sung of this, children know it well, until the constant living in an atmosphere
of unbelief drives the recollection from their minds for the present, but all
are
subject to the limitations imposed upon the Ego by the new brain in each
life.
This is why we are not able to keep the pictures of the past, whether of
this life or the preceding ones. The brain is the instrument for the memory of
the soul, and, being new in each life with but a certain capacity, the Ego is
only able to use it for the new life up to its capacity. That capacity will be
fully
availed of or the contrary, just according to the Ego's own desire and
prior conduct, because such past living will have increased or diminished its
power to overcome the forces of material existence.
By living according to the dictates of the soul the brain may at least
be made porous to the soul's recollections; if the contrary sort of a life is
led, then more and more will clouds obscure that reminiscence. But as the brain
had no part in the life last lived, it is in general unable to remember. And
this is a wise law, for we should be very miserable if the deeds and scenes of
our former
lives were not hidden from our view until by discipline we become able
to bear a knowledge of them.
Another objection brought up is that under the doctrine of reincarnation
it is not possible to account for the increase of the world's population. This
assumes that we know surely that its population has increased and are keeping
informed of its fluctuations. But it is not certain that the inhabitants of the
globe
have increased, and, further, vast numbers of people are annually
destroyed of whom we know nothing. In China year after year many thousands have
been carried off by flood.
Statistics of famine have not been made. We do not know by how many
thousands the deaths in Africa exceed the births in any year. The objection is
based on imperfect tables which only have to do with western lands.
It also assumes that there are fewer Egos out of incarnation and waiting
to come in than the number of those inhabiting bodies, and this is incorrect.
Annie Besant has put this well in her "Reincarnation" by saying that
the inhabited globe resembles a hall in a town which is filled from the much
greater population of the town outside; the number in the hall may vary, but
there is a constant source of supply from the town. It is true that so far as
concerns this globe the number of Egos belonging to it is definite; but no one
knows what that quantity is nor what is the total capacity of the earth for
sustaining them.
The statisticians of the day are chiefly in the West, and their tables
embrace but a small section of the history of man. They cannot say how many
persons were incarnated on the earth at any prior date when the globe was full
in all parts, hence the quantity of egos willing or waiting to be reborn is
unknown to the men of today. The Masters of theosophical knowledge say that the
total number of such egos is vast, and for that reason the supply of those for
the occupation of bodies to be born over and above the number that die is
sufficient. Then too it must be borne in mind that each ego for itself varies
the length of stay in the post-mortem states. They do not reincarnate at the
same interval, but come out of the state after death at different rates, and whenever
there occurs a great number of deaths by war, pestilence, or famine, there is
at once a rush of souls to incarnation, either in the same place or in some
other place or race.
The earth is so small a globe in the vast assemblage of inhabitable
planets there is a sufficient supply of Egos for incarnation here. But with due
respect to those who put this objection, I do not see that it has the slightest
force or any
relation to the truth of the doctrine of reincarnation.
______________________
THE
OF
THEOSOPHY
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Ten Benefits of Studying the Blavatskyan
Theosophical Teachings
Studying
the Blavatskyan Theosophical teachings offers numerous benefits that can greatly
enrich one's understanding of spirituality, philosophy, and the nature of
reality. Theosophy, as defined by the
writings of Helena Petrovna Blavatsky, has had a profound impact on the
spiritual and philosophical landscape of the modern world. Blavatsky's
teachings draw from a wide range of religious and philosophical traditions,
including Hinduism, Buddhism, and Western esotericism, and present a
comprehensive worldview that addresses fundamental questions about existence,
consciousness, and the cosmos.
Here
are ten benefits of studying the Blavatskyan Theosophical Teachings
1.
Exploration of Esoteric Wisdom
One
of the primary benefits of studying the Blavatskyan Theosophical teachings is
the opportunity to explore esoteric wisdom that is often not readily accessible
in mainstream religious or philosophical traditions. Blavatsky's writings delve
into the esoteric teachings of ancient cultures and mystery schools, shedding
light on profound spiritual truths that have been passed down through the ages.
By delving into these esoteric teachings, students of Theosophy can gain
insights into the nature of consciousness, the structure of the cosmos, and the
evolution of the soul or immortal self.
2.
Synthesis of Eastern and Western Philosophy
Blavatsky's
Theosophical teachings synthesize elements of Eastern and Western philosophy,
offering a comprehensive framework that integrates concepts from diverse
cultural and religious traditions. This synthesis provides students with a
broader perspective on philosophical and spiritual thought, allowing them to
see the underlying unity of seemingly disparate belief systems. By studying
Theosophy, individuals can gain a deeper appreciation for the universal
principles that underlie all wisdom traditions, fostering a sense of unity and
interconnectedness with the world's spiritual heritage.
3.
Understanding of Universal Brotherhood
Central
to Blavatsky's Theosophical teachings is the principle of universal
brotherhood, which emphasizes the essential unity of all beings and the
interconnectedness of life. By studying Theosophy, individuals can develop a
profound understanding of the interconnected nature of existence, recognizing
that all living beings are fundamentally linked and that compassion and empathy
are essential for the evolution of humanity. This understanding can lead to a
greater sense of empathy, kindness, and social responsibility, fostering a more
harmonious and compassionate society.
4.
Insight into the Nature of Reality
The
Blavatskyan Theosophical teachings offer profound insights into the nature of
reality, consciousness, and the unseen dimensions of existence. Through the
study of Theosophy, individuals can explore concepts such as the
multi-dimensional nature of the universe, the existence of subtle energy
realms, and the interconnectedness of the material and spiritual planes. This
exploration can lead to a deeper understanding of the nature of reality beyond
the limitations of the physical senses, opening up new vistas of perception and
understanding.
5.
Personal Spiritual Growth
Studying
the Theosophical teachings can be a transformative journey that facilitates
personal spiritual growth and self-discovery. Blavatsky's writings offer
practical guidance for inner development, including meditation practices,
ethical principles, and the cultivation of spiritual virtues. By applying these
teachings to their lives, individuals can experience profound personal
transformation, leading to greater self-awareness, inner peace, and a sense of
purpose and meaning.
6.
Ethical and Moral Guidance
The
Theosophical teachings provide a comprehensive ethical and moral framework that
can guide individuals in their personal and social interactions. Blavatsky
emphasizes the importance of ethical conduct, altruism, and the pursuit of
wisdom, offering practical guidance for leading a virtuous and meaningful life.
By studying Theosophy, individuals can gain clarity on moral issues, cultivate
a sense of ethical responsibility, and contribute to the greater good of
humanity.
7.
Appreciation of Comparative Religion
The
study of Theosophy encourages an appreciation of comparative religion and the
underlying unity of religious and spiritual traditions. Blavatsky's writings
explore the common threads that run through the world's religions, highlighting
universal spiritual principles that transcend cultural and historical
boundaries. By gaining a deeper understanding of comparative religion through
Theosophy, individuals can develop a more inclusive and pluralistic
perspective, fostering interfaith harmony and mutual respect.
8.
Intellectual Stimulation
The
Theosophical teachings offer a rich and intellectually stimulating framework
for exploring profound philosophical and metaphysical concepts. Blavatsky's
writings encompass a wide range of subjects, including cosmology, metaphysics,
ancient wisdom, and the evolution of consciousness, providing ample material
for intellectual inquiry and contemplation. By engaging with these teachings, individuals
can expand their intellectual horizons, develop critical thinking skills, and
gain a deeper understanding of the fundamental questions that have intrigued
philosophers and mystics throughout history.
9.
Healing and Reconciliation
The
Theosophical teachings offer insights into the nature of healing and
reconciliation, both on a personal and collective level. Blavatsky's writings
delve into the esoteric principles of healing, the nature of disease, and the
interconnectedness of mind, body, and spirit. By studying Theosophy,
individuals can gain a deeper understanding of holistic healing modalities, the
power of the mind in influencing health, and the potential for spiritual
transformation through the healing process. Furthermore, the Theosophical emphasis
on universal brotherhood and compassion can contribute to the reconciliation of
divisions and conflicts within society, fostering a more harmonious and
peaceful world.
10.
Contribution to Global Transformation
Finally,
studying the Blavatskyan Theosophical teachings can empower individuals to
contribute to the ongoing global transformation towards a more enlightened and
compassionate world. Blavatsky's vision of a spiritually awakened humanity,
working towards the betterment of all beings, inspires individuals to engage in
positive action and service to humanity. By embodying the principles of
Theosophy in their lives, individuals can become agents of positive change,
working towards the realization of a more just, peaceful, and sustainable world.
In
summary, the study of the Blavatskyan Theosophical teachings offers a wide
range of benefits, ranging from personal spiritual growth to the potential for
global transformation. By delving into the esoteric wisdom, ethical principles,
and philosophical insights of Theosophy, individuals can expand their
understanding of the nature of reality, cultivate compassion and empathy, and
contribute to the evolution of humanity towards a more harmonious and
enlightened future. As the Theosophical teachings continue to inspire and guide
seekers of truth and wisdom, their profound impact on individuals and society
is likely to endure for generations to come.
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The Most Basic Theosophy
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A quick overview of Theosophy
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If you run a Theosophy Group you
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H P Blavatsky is
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A selection of
articles on Reincarnation
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The Voice of the Silence Website
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Complete Theosophical Glossary in Plain Text Format
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What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis
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Root Races
Karma
Ascended Masters After Death States Reincarnation
The Seven Principles of Man Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical Society
History of the Theosophical Society
Theosophical Society Presidents
History of the Theosophical Society in Wales
The Three Objectives of the Theosophical Society
Explanation of the Theosophical Society Emblem
Glossaries of Theosophical Terms
On the North Wales
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Legionary Fort at Chester,
The baths are
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An Outstanding
Introduction to Theosophy
By a student of
Katherine Tingley
Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
The Constitution of Man After Death Reincarnation
The Purpose of Life The Planetary Chains
The Result of Theosophical Study
An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known? The Method of Observation
General Principles The Three Great Truths The Deity
Advantage Gained from this
Knowledge The Divine Scheme
The Constitution of Man The True Man Reincarnation
The Wider Outlook Death Man’s Past and Future
Cause and Effect What Theosophy does for us
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