REINCARNATION/PART 6
CHAPTER VI.
The Modern West.
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, principally 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
principally 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 passed 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 entity, 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 passing 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 passes 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 illustrated 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
pass 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 pass 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 pass 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 entity, 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 pass beyond the plane of
Intellect, which he will then class 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 classed among the
"Spiritualists," although strictly speaking they do not fit into that
classification, 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 pass 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 pass 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 constitution 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 class
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 class.
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 advertisement, and trust to the Law of Attraction to "bring their own
to them—and them to their own." The teachings of this class 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 Hells,
in the great Hell 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 class of believers in Reincarnation, of which even the general public
is not fully aware, for this class 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 passes 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 associates 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.
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