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PRIMITIVE SOUL ASTRAL EXPERIENCES AFTER DEATH ACCORDING TO WILLIAM ATKINSON

 

On these experiences, William Atkinson in his book "Life beyond death" related the following:
 
« The man and woman of culture and refinement are generally inclined to smile at the heaven-traditions of the primitive peoples, and, perhaps, to experience a feeling of sorrow at the lowly ideals of the barbarous and semi-barbarous races of man as manifested by their primitive conceptions regarding the heaven-world. But, the experienced occultist, in turn, may smile at the smug complacency of many of those in civilized lands who speak pityingly of these lowly ideals and conceptions, for these occultists know that these conceptions have a basis in reality in the life of the primitive peoples on the Astral Plane.
 
Just as the future condition of the individual is determined largely by the nature, character and strength of his desires, so is his life on the Astral Plane largely determined by his desires and ideals. The Astral Plane gives free expression to the ideals entertained by the individual in earth-life, and, in fact, may be spoken of as largely a reflection of those ideals. On the Astral Plane our ideals tend toward a real manifestation. And this is true not only of high ideals, but of the lowest as well.
 
This fact being understood, it will be seen that it is a logical necessity that the astral existence of the primitive peoples of the race shall be a reflection of the ideals and desires held by them during the period of earth-life — a dramatization of their desire-ideals of their past life. In short, the Indian really finds his “happy hunting grounds,” and the other primitive peoples their particular paradise as pictured in their creeds and faiths. This at first, seems somewhat shocking to the person whose ideals of “heaven” are modeled upon the realm of golden streets, where milk and honey flows. But a little thought will show that the conception of the “golden streets” is but a little higher in the scale than that of the “happy hunting-ground,” for it is purely material and reflects the ideals of a race whose desires are for glittering and costly things.
 
If one will but consider the emotional and intellectual nature of the primitive person, he will see that to surround such a soul with the environment of the cultured civilized person would be to render him very unhappy. In fact, such a heaven would to him seem like a hell. One has but to imagine a savage in earth life placed in a palace with the surroundings fitted to the ideals of a person of high culture and refinement, to realize just how miserable the savage would really be. The same thing holds true on the Astral Plane. Nature is kind to the savage, as well as to the cultured person, and furnishes him with the environment in which he will feel the most at home, and in which he will find the greatest opportunity for self-expression.
 
This does not mean that on the Astral Plane there are elaborately arranged series of scenery and surroundings fitted for the tastes of each and every kind of soul. On the contrary, there is no such stage-setting whatsoever. Here is the secret: There is no scenery on the Astral Plane except that furnished by the thought-forms of the souls inhabiting it. Each soul carries his own set of scenery with it, in his imaginative faculties of mind. It follows, of course, that many souls of the same general ideals and tastes inhabiting the same sub-plane, will carry the same mental scenery with them. And, as the power of thought-transference is manifested strongly on the Astral Plane, each soul affects the general scenery of the others. In fact, the scenery of each sub-plane, or division thereof, represents the composite ideals and mental images of those inhabiting it. In earth-life, environment largely makes the man—on the Astral Plane, man makes his own environment, in accordance with the absolute and unvarying laws of Nature.
 
 
The Indian, during the short period of his sojourn on the Astral Plane, finds himself surrounded by all that makes life pleasant and harmonious for him. The clairvoyants among the old American Indians, who were able to penetrate the lower planes of the Astral Plane, were thoughtful when they reported the existence of “the happy hunting grounds” of their departed brothers on “the other side.” True also were the reports of the shadowy forms which communicated with their former brothers on earth, to the same effect.
 
The heaven-world of the Red Indian was precisely as his medicine-men had taught him it would be. Such a soul, awakening from the soul slumber, would find itself perfectly at home, surrounded by all that made life pleasant to it; great forests and plains, streams and rivers, plenty of buffalo and deer to be shot, and plenty of fish to be caught.
 
All these things existed for such. But they existed only mentally. Like a very intense dream these things appeared to such a soul — but it never realized that it was merely a dream. “Dreams are true while they last,” as the old writings inform us. And, as for that, the wisest of the race inform us that the phenomenal universe is really in the nature of a Dream of the Absolute — but it is none the less real to us. Even in earth-life, we sometimes experience dreams so real that we suffer as keenly, or enjoy as rapturously, in them, as if they were the only somewhat more substantial realities of the waking state.
 
Those who have made a study of the subject, inform us that among all races of men there are many reports of clairvoyants, seers, dreamers, and communicators with departed souls, who assert positively the existence of “heavens” in exact accordance with the religious teachings of their tribe or race, no matter how crude and barbarous these conceptions may appear to one of a more cultured faith.
 
It is very easy to dismiss these reports either as pure inventions, or dreams of the priests. But, closer examination Will reveal the fact that there is a striking basic unity among them — they all agree on the fundamental points, although they differ as to the details.
 
The occultist knows that these reports are all truthful, so far as they go, and have been based on actual physic experiences of certain members of the tribe of people. Although they differ greatly in details, they agree in fundamentals, and are all based on truth. A little consideration of the nature of the Astral phenomena, as we have stated it, will explain the matter.
 
These primitive souls spend a brief existence on the lower Astral Planes to which they have been attached, and develop newer and fuller ideals and desires, which will blossom and bear fruit in their next earth-incarnation. Moreover, they wear-out and outlive certain of their lower desires and ideals, and in this way, make way for the spiritual evolution which is ever seeking to unfold on the Astral; serves to unfold these souls a little —only a very little, it is true— but every little is a gain.
 
Moreover, as the Astral Life (and usually the earth-life) of the savage is comparatively brief, these souls really make considerable progress in a given space of time — they may live a hundred earth-lives, and the corresponding Astral Life, while a more highly developed soul is earning its spiritual rest on the higher Astral planes. Compensation and equity is found here, as elsewhere, in the life-processes.
 
 
One of the great gains of the savage soul on the Astral Plane is that of the development of comradeship and fellow-feeling. This is caused by the reunion of the soul with its friends of earth-life, and the joy felt thereat. Moreover, the animosities of earth-life are softened by the nature of the life on the Astral, for with a bounteous supply of all that the savage soul craves, there is far less opportunity for jealousy and rivalry than on earth. And, accordingly, hate is stilled, and comradeship and elementary friendship (the buddings of universal love) are encouraged.
 
Each trip to the Astral Plane burns out a little more of the lower nature, and awakens a little more of the higher — otherwise, there would be no progress for the race in repeated lives. Each soul, no matter how undeveloped it may be, learns a little more of that feeling of unity and oneness, each time it is relieved of the stress of the physical body. So that, we may see, that even in these crude “heavens” of the primitive peoples, there is the opportunity and the certainty of progress. Happiness begets Love, and the soul responds to the stimulus.
 
 
The primitive soul abides but a short time on the Astral Plane to which it is attached. It soon wears out its limited opportunity for expression (although to the soul itself, eternities seem to have been passed). It soon feels the drowsiness of the sleep, which precedes rebirth overtaking it, and falling into a state of coma, it awaits the attraction of Karma which shortly leads it into a new body, to again study the lessons of life, and to live and outlive that which it finds within itself.
 
The attraction of earth-life is strong in such a soul, and the law of attraction soon draws it back to the scenes of earth. There is no injustice or harshness in this — each soul gets that which it most desires, and that for which it most craves. The Law of Compensation is in full force here, as elsewhere, and eternal Justice reigns. “All is well,” even with such lowly souls — and they are all on the path! »
(Chapter 9)
 
 
 
 
 
 
 
OBSERVATION
 
It seems to me that to wrote this chapter, William Atkinson relied on the letter that Master Kuthumi send to Mr. Sinnett, and where the master explained the following:
 
« A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Devachan, yet all the same, the mother's loving fancy finds her children there, without one missing that her heart yearns for.
 
Say — it is but a dream, but after all what is objective life itself but a panorama of vivid unrealities?
 
The pleasure realized by a Red Indian in his "happy hunting grounds" in that Land of Dreams is not less intense than the ecstasy felt by a connoisseur who passes æons in the wrapt delight of listening to divine Symphonies by imaginary angelic choirs and orchestras. As it is no fault of the former, if born a "savage" with an instinct to kill — though it caused the death of many an innocent animal — why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward?
 
The case would be quite different if the same cruel acts had been done by an educated and civilized person, from a mere love of sport. The savage in being reborn would simply take a low place in the scale, by reason of his imperfect moral development; while the Karma of the other would be tainted with moral delinquency. [Still, if the "civilized hunter" did any good, he will also have their Devachan, but when he returns to Earthe in a new reincarnation, Karma will charge his kills. »
(CM 16, p.103)
 
 
I cannot tell you how William Atkinson had access to this letter, may be he have been at some seminary of the Theosophical Society, or may be he read Jerome Anderson's book "Reincarnation, Study of the Human Soul" where this letter is transcribed.
 
Unfortunately, Atkinson did not understand Master Kuthumi explanation, because in his book Atkinson constantly affirms that the devachanic dream is experienced in the astral, when several times Master Kuthumi specified that Devachan is part of the divine world.
 
For example, at the beginning of this letter, the master wrote:
 
« The Devachan, or land of "Sukhavati," is allegorically described by our Lord Buddha himself. What he said may be found in the Shan-mun-yi-tung. Says Tathagata:
 
"Many thousand myriads of systems of worlds beyond this [ours] there is a region of Bliss called Sukhavati . . . This region is encircled within seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed by the Tathagatas [the Dhyan Chohans, that is, the divine intelligences that direct the Universe] and is possessed by the Bodhisatwas.
 
It hath seven precious lakes in the midst of which flow crystaline waters having 'seven and one' properties, or distinctive qualities [the 7 principles emanating from the One]. This, O Sariputra, is the Devachan.
 
Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous: there are no more griefs or sorrows in that cycle for them. . . . Myriads of spirits [lha] resort there for rest and then return to their own regions. Again, O, Sariputra, in that land of joy many who are born in it are Avaivartyas [which are the men who have become divine].»
(CM 16, p.100)
 
 
And also William Atkinson makes the mistake of believing that after death, primitive humans only reach the lower sub-planes, while civilized humans reach the higher sub-planes. But that is not true, since Master Kuthumi clearly explained in his letter that both access to Devachan, and the difference lies in what they will experience during their devachanic dream, since this will depend on the interests each of them had during their earthly lives.
 
And this is one more example that shows that while William Atkinson relied to some extent on what Master Kuthumi taught, unfortunately he misunderstood the explanations that the master gave and distorted them a lot when he put them in his book.
 
 
 
 
 
 
 
 
 
 

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