To most persons not already Theosophists, no doctrine appears more
singular than that of Reincarnation, i.e., that each man is repeatedly born
into earth-life; for the usual belief is that we are here but once, and once
for all determine our future. And yet it is abundantly clear that one life,
even if prolonged, is no more adequate to gain knowledge, acquire experience,
solidify principle, and form character, than would one day in infancy be
adequate to fit for the duties of mature manhood.
Any man can make this even clearer by estimating, on the one hand, the
probable future which Nature contemplates for humanity, and, on the other, his
present preparation for it.
That future includes evidently two things — an elevation of the
individual to god-like excellence, and his gradual apprehension of the Universe
of Truth.
His present preparation there for consists of a very imperfect knowledge
of a very small department of one form of existence, and that mainly gained
through the partial use of misleading senses; of a suspicion, rather than a
belief, that the sphere of super-sensuous truth may exceed the sensuous as the
great universe does this earth; of a partially-developed set of moral and
spiritual faculties, none acute and none unhampered, but all dwarfed by
non-use, poisoned by prejudice, and perverted by ignorance; the whole nature,
moreover, being limited in its interests and affected in its endeavor by the
ever-present needs of a physical body which, much more than the soul, is felt
to be the real "I."
Is such a being, narrow, biased,
carnal, sickly, fitted to enter at death on a limitless career of spiritual
acquisition?
The answer is no.
Now, there are only three ways in which this obvious unfitness may be
overcome – a transforming power in death, a postmortem and wholly spiritual
discipline, a series of reincarnations.
There is evidently nothing in the mere separation of soul from body to
confer wisdom, ennoble character, or cancel dispositions acquired through fleshliness.
If any such power resided in death, all souls, upon being disembodied, would be
precisely alike – a palpable absurdity. Nor could a postmortem discipline meet
the requirement, and this for nine reasons:
1.
the soul's knowledge of human life would always remain
insignificant
2.
of the various faculties only to be developed during
incarnation, some would still be dormant at death and therefore never evolve;
3.
the unsatisfactory nature of material life would not
have been fully demonstrated;
4.
there would have been no deliberate conquest of the
flesh by the spirit;
5.
the meaning of Universal Brotherhood would have been
very imperfectly seen;
6.
desire for a career on earth under different
conditions would persistently check the disciplinary process;
7.
exact justice could hardly be secured;
8.
the discipline itself would be insufficiently varied
and copious;
9.
there would be no advance in the successive races on
earth.
There remains, then, the last alternative, a series of reincarnations, in
other words, that the enduring principle of the man, endowed during each
interval between two earth-lives with the results achieved in the former of
them, shall return for further experience and effort. If the nine needs unmet
by a merely spiritual discipline after death are met by reincarnation, there is
surely a strong presumption of its actuality.
Now,
1) Only through reincarnations
can knowledge of human life be made exhaustive.
A perfected man must have experienced every type of earthly relation and
duty, every phase of desire, affection, and passion, every form of temptation
and every variety of conflict. No one life can possibly furnish the material
for more than a minute section of such experience.
2) Reincarnations give occasion
for the development of all those faculties which can only be developed during
incarnation.
Apart from any questions raised by Occult doctrine, we can readily see
that some of the richest soul-acquirements come only through contact with human
relations and through suffering from human ills. Of these, sympathy,
toleration, patience, energy, fortitude, foresight, gratitude, pity, beneficence,
and altruism are examples.
3) Only through
reincarnation is the unsatisfying nature of material life fully demonstrated.
One incarnation proves merely the futility of its own conditions to
secure happiness. To force home the truth that all are equally so, all must be
tried. In time the soul sees that a spiritual being cannot be nourished on
inferior food, and that any joy short of union with the Divine must be
illusionary.
4) The subordination of
the Lower to the Higher nature is made possible by many earth-lives.
Not a few are needed to convince that the body is but a case, and not a
constituent, of the real Ego; others, that it and its passions must be controlled
by that Ego. Until the spirit has full sway over the flesh, the man is unfit
for a purely spiritual existence. We have known no one to achieve such a
victory during this life, and are therefore sure that other lives need to
supplement it.
5) The meaning of
Universal Brotherhood becomes apparent only as the veil of self and selfish
interest thins.
And this it does only through that slow emancipation from conventional
beliefs, personal errors, and contracted views which a series of reincarnations
effects. A deep sense of human solidarity presupposes a fusion of the one in
the whole – a process extending over many lives.
6) Desire for other
forms of earthly experience can only be extinguished by undergoing them.
It is obvious that any one of us, if now translated to the unseen world,
would feel regret that he had not tasted existence in some other situation or
surroundings. He would wish to have known what it was to possess rank or wealth
or beauty, or to live in a different race or climate, or to see more of the
world and society. No spiritual ascent could progress while earthly longings
were dragging back the soul, and so it frees itself from them by successively
securing and dropping them. When the round of such knowledge has been
traversed, regret for ignorance has died out.
7) Reincarnations give scope
for exact justice to every man.
True awards must be given largely on the plane whereon they have been
incurred, else their nature is changed, their effects are impaired, and their
collateral bearings lost. Physical outrage has to be checked by the infliction
of physical pain, and not merely by the arousing of internal regret. Honest
lives find appropriate consequence in visible honor. But one career is too
short for the precise balancing of accounts, and many are needed that every
good or evil done in each may be requited on the earth where it took place.
8) Reincarnations secure
variety and copiousness to the discipline we all require.
Very much of this discipline comes through the senses, through the
conditions of physical life, and through psycho physiological processes – all
of which would be absent from a postmortem state. Considered as training or as
penal infliction for wrong done, a repeated return to earth is needful for fullness
of discipline.
9) Reincarnations ensure
a continuous advance in the successive races of men.
If each new-born child was a new soul-creation, there would be, except
through heredity, no general human advance. But if such child is the flower of
many incarnations, he expresses an achieved past as well as a possible future.
The tide of life thus rises to greater heights, each wave mounting higher upon
the shore. The grand evolution of richer types exacts profusion of
earth-existences for its success.
~ *
~
These points illustrate the universal maxim that "Nature does
nothing by leaps." She does not, in this case, introduce into a region of
spirit and spiritual life a being who has known little else than matter and material
life, with small comprehension even of that. To do so would be analogous to
transferring suddenly a ploughboy into a company of metaphysicians.
The pursuit of any topic implies some preliminary acquaintance with its
nature, aims, and mental requirements; and the more elevated the topic, the
more copious the preparation for it.
It is inevitable that a being who has before him an eternity of progress
through zones of knowledge and spiritual experience ever nearing the central
Sun, should be fitted for it through long acquisition of the faculties which
alone can deal with it.
Their delicacy, their vigor, their penetrativeness, their unlikeness to
those called for on the material plane, show the contrast of the earth-life to
the spirit-life. And they show, too, the inconceivability of a sudden
transition from one to the other, of a policy unknown in any other department
of Nature's workings, of a break in the law of uplifting through Evolution.
A man, before he can become a "god," must first become a
perfect man; and he can become a perfect man neither in seventy years of life
on earth, nor in any number of years of life from which human conditions are
absent.
The production of a pure, rich, ethereal nature through a long course of
spiritualizing influence during material surroundings is illustrated in
agriculture by the cotton plant. When the time arrives that it can bear, the
various vitalities of sun and air and ground and stalk culminate in a bud which
bursts apart and liberates the ball within.
That white, fleecy, delicate mass is the outcome of years of adhesion to
the soil. But the sunlight and the rain from heaven have transformed heavy
particles into the light fabric of the boll.
And so man, long rooted in the clay, is bathed with influences from
above, which, as they gradually pervade and elevate him, transmute every
grosser element to its spiritual equivalent, purge and purify and ennoble him,
and, when the evolutionary process is complete, remove the last envelope from
the perfected soul and leave it free to pass forever from its union with the
material.
It is abundantly true that "except a man be born again he cannot
see the kingdom of God." Re-birth and re-life must go on till their
purposes are accomplished. If, indeed, we were mere victims of an evolutionary
law, helpless atoms on whom the machinery of Nature pitilessly played, the
prospect of a succession of incarnations, no one of which gave satisfaction,
might drive to mad despair.
But Theosophy thrusts on us no such cheerless exposition. It shows that
reincarnations are the law for man because they are the condition of his
progress, which is also a law, but tells him that he may mould them and better
them and lessen them.
He cannot rid himself of the machinery, but neither should he wish to.
Endowed with the power to guide it for the best, prompted with the motive to
use that power, he may harmonize both his aspirations and his efforts with the
system that expresses the infinite wisdom of the Supreme, and through the
journey from the temporal to the eternal tread the way with steady feet, braced
with the consciousness that he is one of an innumerable multitude, and with the
certainty that he and they alike, if they so will it, may attain finally to
that sphere where birth and death are but memories of the past.
(Echoes of the Orient III,
p.73-77)
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