THE SECRET DOCTRINE OF THE ROSICRUCIANS/PART 10

 

PART X. 

METEMPSYCHOSIS

The Rosicrucians  hold  as  a  very important  part  of  the teaching the occult doctrine of Metempsychosis,  Reincarnation,  or Transmigration of Souls, the  essence of which doctrine is the survival of the  individual soul  after  it passes from  the  physical  body in death,  and its reembodiment  in  a physical  body by  rebirth  after  a sojourn  in  the  resting place of  the  souls. The doctrine of  Metempsychosis  is  one of  the oldest  of  the human  race. Traces  of  the teaching are found  in  the records  of  practically every  one of the ancient  races  in  all parts  of  the globe.  In  one form  or  another  it  has existed  in  the esoteric  circles  to  be found  at  the  heart  of  each of  the world's great  religions,  including  Christianity.  It  has  always been a cardinal  doctrine in  the religions  of  the Orient,  and  during the past twenty-five years has attained a  wonderful revival  of popularity  among the thinkers  of  the  Occident.  The Rosicrucians’  teachings  hold  that  the Evolution  of  Man  has  been  accomplished  not  alone by the general evolutionary  trend  of  the race by  which  it  moves forward  from generation  to generation,  but  also  by  the advance and  ascent  caused  by the improvement  in  the reincarnating  individual soul,  each step  of rebirth  tending  upward  and  onward.  As  a  writer has  said:  "The  teachings hold  that  Evolution  is caused  by  the  soul striving,  struggling,  and pressing  forward toward fuller  and still  fuller  expression,  using  Matter  as a  material,  and  yet  always  struggling to free itself  from  the confining and retarding  influence of  the latter.  The struggle results  in  an  unfoldment, causing sheath after  sheath  of  the confining material  bonds  to be  thrown off and discarded,  as the  spirit  moulds matter  to  serve  its higher purposes.  Evolution  is  but  the process  of  birth  of  the imprisoned  spirit, unfolding  and  extricating  itself  from  the web  of  matter  in  which it  has been  involved  and  infolded.  And  the pains  and  struggles  are  but incidents  of  the spiritual  parturition." The Rosicrucians have no special, distinctive  theories concerning Metempsychosis, but, on  the  contrary, accept the general teaching of the ancient occultists  concerning reembodiment  of  the soul. They regard  rebirth  as  just as  natural  as  birth,  and  consider that  the  race  has  at its disposal a  vast  volume of actual experiences of individuals which conclusively  proves  the truth of  the doctrine.  In  fact,  the Rosicrucian teachers  make  no  attempt  to  argue  the question  with the student;  but, rather,  present  the  teaching  as  it  comes  to them,  backed  up  by the wealth of  authority on  the part of the ancient schools, and fortified by the innumerable personal recollections  on  the part  of  individuals—in  most cases  the  student  himself  has  an  intuition  of  the truth of  the doctrine,  in the first  place,  and  often  has  a  greater  or  less  degree of  recollection  of  his former lives  on  earth.

Metempsychosis  has  always  been  the  accepted  belief  of  many  of  the most intelligent  members  of  the race.  It  is  found  to have been  the inner doctrine  of  the ancient  Egyptians, and was  held  in  the highest  regard  by the great  thinkers  of  the ancient  Western  world,  such as  Pythagoras, Empedocles,  Plato,  Virgil,  and Ovid. Plato's teachings were filled with the doctrine. The Hindu philosophies are based  upon  it.  The Persian Magi  held  implicitly  to it.  The ancient  Druids,  and  the Priests  of Gaul taught it. Traces of  the doctrine are found  in  the records  of  the ancient races  of  the Aztecs,  the Peruvians,  and  other  old  peoples  of  the New World.  The Eleusinian  Mysteries  of  Greece, the Roman Mysteries of the Temple, the Inner  Doctrines  of the Kabbala of the Hebrews, all were based  upon  the doctrine of  Metempsychosis.  The early  Christian  Fathers, the Gnostics  and  Manicheans  and  other early Christian sects, believed in it. The great philosophers,  ancient  and  modern,  treated  it  with respect  if indeed they did not fully  accept  it  in many cases. The following quotations from modern  authorities  give an  idea  of  the  importance attached  to the doctrine  by  modern  thinkers:

Hedge says: "Of all the theories respecting the origin  of  the soul, Metempsychosis seems to  me the most  plausible and  therefore the  one most  likely to throw  light  on  the question  of  the life to come."  James Freeman  Clarke  says:  "It  would be  curious if  we  would find science  and philosophy taking up again the old theory of  metempsychosis, remodeling 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  opinions." Professor Knight  says: "If we  could legitimately  determine  any question of  belief  by the number  of  its  adherents,  the decision  would  be in  favor  of metempsychosis  rather  than  to any other.  I  think  it  is  quite  as  likely  to be revived  and  to come to  the  front  as  any  rival  theory."  Professor  Bowen says:  "It  seems to  me,  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  around  with  many  of  the difficulties  and objections  which beset  other forms  of  doctrines,  and  it  offers  distinct  and pungent  motives  for  trying  to lead  a  more Christian  life,  and  for  loving and  helping our  brother  man. The doctrine of  Metempsychosis  may almost  claim  to  be  a  natural  or  innate  belief  in  the human  mind,  if  we may judge from  its  wide diffusion  among the  nations  of  the earth,  and  its prevalence throughout the historical ages." E. D. Walker says: "When Christianity first swept over Europe,  the inner  thought  of  its  leaders  was deeply tinctured  with this  truth.  The  Church tried  effectually to eradicate it, but  in  various  sects  it  kept  sprouting forth beyond the time of  Erigina and Bonaventura,  its mediaeval  advocates. Every  great  intuitional  soul, as  Paracelsus,  Boehme,  and Swedenborg, has adhered to it. The Italian luminaries, Giordano Bruno and Campanella, embraced it. The best of German philosophy is enriched  by  it.  In  Schopenhauer,  Lessing,  and Fichte the younger, it is earnestly advocated. The anthropological systems of Kant  and Schelling  furnish  points of contact with it. The younger Helmont  adduces  in  two hundred  problems  all the arguments which may be urged  in  favor of  the return  of  souls  into human  bodies, according  to Jewish ideas.  Of  English thinkers,  the Cambridge Platonists defended  it  with much learning and acuteness, most conspicuously Henry More; and in Cudsworth and Hume it ranks as the most rational theory of immortality. Glanvil devotes a curious treatise to it. It captivated  the minds  of  Fourier and  Leroux.  Andre Pezzani's  book  on  the Plurality  of  the Soul's  Lives  works  out  the system  on  the  Roman  Catholic idea  of  expiation."

But,  better  than  all  the opinions  and  shades  of  belief  found among the great writers and teachers  concerning this  important  subject,  is  the  inner conviction of all souls which  have  reached a  certain stage  of spiritual enfoldment—the conviction  that  "I  have lived  before."  Such a  conviction and  intuitive belief  based  upon  the reawakening of  dim  memories,  is worth  more to  an  individual  than  tons  of  printed  opinions  on  the subject.

 A writer  has  said  on  this  point:  "Who  has  not  experienced  the consciousness  of  having felt  the thing  before—of  having thought it at some time in the dim past?  Who has  not  witnessed  new scenes that appear old, very old? Who has  not  met  persons  for  the first time, whose presence has awakened  memories  of  a  past  lying  far  back  in the  misty ages  of  long ago?  Who has  not  been  seized  at  times  with the consciousness of a  mighty 'oldness' of soul? Who has not heard music, often  entirely new compositions, which somehow awakened memories of similar strains, scenes, places, faces, voices, lands,  associations and events, sounding dimly on the strings of  memory  as  the  breezes  of  the harmony  float  over them?  Who has  not  gazed  at  some old  painting,  or piece of  statuary,  with  the sense of  having seen  it  all  before?  Who  has  not lived  through events  which brought with them a certainty of their being merely a  repetition  of some  shadowy  occurrences away  back  in lives lived long ago?  Who has  not  felt  the influence of  the mountain,  the sea,  the desert,  coming to  them  when  they are  far  away  from  such  scenes— coming so vividly as  to cause the actual scene of the present to fade into comparative unreality? Who  has  not  had  these experiences ?"

Sir Walter Scott once made the following observation in his  diary:  "I cannot,  I  am  sure,  tell if it  is  worth  marking  down,  that  yesterday,  at dinner  time,  I  was  strangely haunted  by  what  I  would call  the  sense  of preexistence,  viz.:  a  confused idea  that  nothing  that  passed was said for the first  time;  that  the same topics  had  been  discussed  and  the same persons  had  stated  the same  opinions  on  them.  The sensation  was  so strong as  to resemble what  is  called  a  mirage in  the desert,  and  a calenture  on  board  ship.  *  *  *  Why is  it  that  some  scenes  awaken thoughts  which belong as it were to dreams of early and shadowy recollections, such as the old Brahmins  would have ascribed to a state of previous existence?  How  often  do we find  ourselves  in  society which we have  never  before  met, and yet  feel  impressed  with  a  mysterious  and  undefined consciousness  that  neither  the scene nor  the speakers  nor the subject  are  entirely  new;  nay,  feel  as if  we  could anticipate  that  part  of the conversation  which has  not  yet  taken  place."

Bulwer says: "There is a strange kind of inner and spiritual memory which so often  recalls  to us  places  and  persons  we have never  seen before,  and  which Platonists would resolve to be the unquenched consciousness of a former life. How  strange is it  that  at  times  a  feeling comes  over  us  as  we gaze upon  certain  places,  which associates  the  scene either  with some dim  remembered  and  dreamlike images  of  the Past,  or with  a  prophetic  and  fearful  omen  of  the Future.  Everyone has  known  a similar  strange and  indistinct  feeling at  certain  times  and  places,  and with  a similar inability  to  trace  the  cause."  Poe  says:  "We  walk  about, amid  the  destinies  of our  world existence, accompanied by dim but ever present  memories  of  a  Destiny more  vast—very  distant in  the  by-gone time  and  infinitely  awful.  We  live  out  a  youth  peculiarly  haunted by such dreams, yet never  mistaking  them  for  dreams.  As  memories  we know them.  During our youth the  distinctness  is  too  clear  to  deceive us  even for  a  moment;  but  the doubt  of  manhood  dispels  them  as  illusions." Charles  Dickens  once wrote:  "In  the foreground  was  a group  of  silent peasant  girls,  leaning upon  the parapet  of  the little bridge,  looking now up  at  the  sky,  now  down  at  the water;  in  the distance  a  deep  dell;  the shadow  of  an  approaching night  on  everything.  If  I  had  been  murdered there in  some former  life I  could  not  have seemed  to  remember  the place more  thoroughly, or with more emphatic  chilling of  the blood;  and  the real  remembrance  of  it  acquired  in  that  minute  is  so strengthened  by the imaginary recollection  that  I  hardly  think  I  could  forget  it."

If evidence of  the truth of  Metempsychosis  other than  personal  intuition and glimpses of memory of  past  lives were  needed,  we  would find such evidence in  the phenomena  of  the infant  prodigies,  and  cases  of childhood genius,  instance  of which  abound on all  sides. Children  at  a very  early  age manifest  evidences  of  a  deep  knowledge of  mathematics, music,  art,  etc.,  even  in  cases  where the explanation  of  heredity  fails  to fit the  case.  The  case  of Mozart  gives us  a  typical case  of this kind.  The  child, Mozart,  at the  age  of four  was able  not  only  to  perform  difficult  pieces of music  on  the piano,  but  also  to compose original  works  of  merit.  Not only did he  manifest  the highest  faculty  of  sound  and  note,  but  also an instinctive ability  to compose and  arrange music,  which  ability  was  far superior to that  of  many  men  who had  devoted  years  of  their  life to the study  and  practice  of music.  The  laws  of harmony,  the  science  of commingling tones,  was  to  this  wonderful  child  not  the  work  of  years, but  a  faculty  born  in  him.

Another marked case is that of Zerah Colburn,  the  mathematical prodigy,  whose feats  attracted  the attention  of  the scientific  world  during the last  century.  In  this  case,  the child  under  eight  years  of  age,  without any previous  knowledge of  even  the common  rules  of  arithmetic,  or  even of  the use and  powers  of  the  Arabic  numerals,  solved  a  great  variety of arithmetical problems  by a simple operation  of the mind, and without the use of any visible  symbols or  contrivances.  He  could answer  readily a question  involving the statement  of  the exact  number  of  minutes  or seconds  in  any  given  period  of  time.  He could  also state  with equal facility  the exact  product  of  the multiplication  of  any number  containing two,  three,  or  four  figures  by  another  number  consisting  of  a  like  number of figures.  He  could state  almost  instantly  all  the  factors  composing  a number  of six or  seven places of figures. He could likewise determine instantly questions concerning the extraction  of  the square and  cube roots  of  any  number  proposed,  and  likewise whether  it  was  a prime number  incapable  of  division  by  any other  number,  for  which there is  no known general rule among  mathematicians.  Asked  such questions  in  the midst  of his ordinary  childish  play,  he  would answer  them  almost instantly  and  then  proceed with  his  play.

This child  once undertook  and  completely  succeeded  in raising the number 8 progressively up to the sixteenth power —in naming the result, 281,474,976,710,656 he was absolutely correct in every figure. He could raise any given number  progressively  up  to the  10th  power,  with  so much speed  that  the person putting down  the figures  on  paper  would frequently request him to manifest less speed.  He gave instantly  the square  root  of 106,929,  and  the  cube  root  of 268,336,125.  He  could give the prime  factors of very  large  numbers,  and could detect  large  prime numbers  instantly.  Once asked  how  many  minutes  there  were in  forty eight  years,  and  before the question could be written down he answered "25,228,800",  adding "and  the number  of  seconds  in  such period is 1,513,728,000." The child, when  questioned concerning his ability to give such  answers,  and  to  solve  such  difficult  problems,  was unable  to  give such information.  He could  say  that  he did  not  know  how  the answer came  into  his  mind,  but it was  evident  from  watching him  that  some actual  process  was  under  way  in  his  mind,  and  that  there  was  no question  of  mere trick  of  memory  in  his  feats.  Moreover,  it  is  important to note that  he was  totally ignorant  of  even  the common  rules  of arithmetic,  and  could  not "figure" on  slate or  paper even  the simplest sum in  addition  or  multiplication.  It  is  interesting to note the sequel  to this case,  i.e.,  the  fact  that  when a  few years later  the  child  was sent  to the common  schools  and  was  there  instructed  in  the  art  of  written arithmetic,  his  power  began  to vanish,  and  eventually it  left  him altogether,  and  he  became no more  than  any  other  child  of  his  age.  It seemed  as  if  some  door  of  his  soul had  been  closed,  while before it  had stood  ajar.

The  Rosicrucians  teach  that  the human  soul  is  on  the path of  progress, learning the lessons  of  life and  experience,  life after life,  and  storing away  the  essence of  these impressions  which go to form  the basis  of  the "character"  of  the  individual  when  he is  reborn.  The rebirth,  or  the conditions  thereof,  are not forced upon the individual soul,  according to the Rosicrucian  teachings,  but,  on  the contrary the individual  soul is attracted  toward  rebirth  by  reason  of  the presence of  certain  desires  in its  character—or rather,  by reason of the  essence  of its desires.  It  is reborn  into certain  environments  solely  because it  has  within  itself certain unsatisfied  desires which  could be  satisfied only  in just  those environments.  The operation  of  the Law  of  Attraction  is  justly  regular here as  in  the attraction  of  the atoms  of  matter.

Each soul  contains  within  itself  the attracting force of  certain  sets  of desires,  and  this  force attracts  to  the soul  certain  conditions  and experiences  and  also attracts  such experiences  and  conditions  to the soul.  There is  no element  of  punishment,  or  of  injustice,  in  the operation of this law,  for  it  gives to  each  soul just what the soul requires to meet its indwelling unsatisfied desires, or else the conditions and  experiences which  will  serve  to  burn  out  of  the soul certain  desires  which are holding it  back  in  its progress,  the  destruction  of which  will make  possible  future advancement.

The  Rosicrucians teach  that  the  individuals of any sub-race who have outstripped their  fellows in spiritual  unfoldment,  are  still  bound  by  race ties  to  their  brothers  left  behind—that  is,  up  to a certain point.  In  many cases  such individuals  are compelled  until  the great  body  of  the sub-race moves  up  to the  position  of  the individual.  But  such individuals  are not compelled to undergo a  needless  repetition  of  births  and  rebirths  during this  waiting period,  but,  instead,  they  spend  the period  on  some exalted plane on which they come in contact with  advanced  souls  and  higher beings  who act  as  their  teachers.  In  some cases  these  advanced individuals  consent  to  return  to earth-life as  great  teachers,  in  order  to aid  in  the  general progress  of  the sub-race.  The teaching is  that  among us today  many of such  advanced and self-sacrificing  souls are  dwelling, aiding  in  the general  uplift.

The Rosicrucian  teachings  concerning the value of  experiences  in  each earth-life  are well illustrated  by the following quotation  from  a  leading writer,  who says:  "Many  object  to  the  doctrine  of Re-Birth on  the ground that  the experiences  of  each life,  not being  remembered,  must  be  useless and  without  value.  This  is an  erroneous  view  of  the subject,  for  while such experiences  may not  be  fully remembered,  yet  they are not  lost  to us  at  all,  but  really  form  a part of  the  material  of  which  our minds  are composed.  They exist in essence in the form of feelings,  characteristics, inclinations, likes and dislikes, affinities,  attractions,  repulsions,  etc., and  are in  this  form  just  as  much in  evidence in  our  lives  as  are  the experiences of yesterday which are well  remembered.  Look  back  over  the years  of  your  present  life,  and  try  to  recall  the experiences  of  one year ago,  five  years ago,  ten years,  twenty  years,  thirty years,  and as much further back  as  you  care to  go.  You  will find  that  you  can  remember  but few of  the events  of  your  life.  The experiences  of  most  of  the days  in which you  have lived  have been  almost  completely forgotten.  Though these experiences  may have seemed  very vivid  and  real  to you  when they occurred, still  they  have faded  into nothingness  now,  and  they  are  to all intents  and  purposes  lost  to you.  But  they  are not  lost!  Remember,  you are what  you  are  today  by  reason  of  these very  experiences  which you now fail to remember—they exist in your  character  and  have helped  to mould  and  shape it.  The apparently forgotten pains,  pleasures,  sorrows, and happinesses are active factors in the formation and  maintenance of your character of  today. This  trial strengthened  you  along certain  lines; that other one changed  your  point  of  view  and  made  you  see things  with a broader  vision. This  grief  caused  you  to feel  the pain of others;  that disappointment  spurred  you  on  to new  endeavors.  And  each and  every one of them left a permanent mark upon your  personality—upon your character. All men and  women  are what  they are by reason  of  what  they have gone through—have lived  out  and  outlived. And  though these happenings, scenes, circumstances,  occurrences, experiences, have faded from the memory,  their  effects  are indelibly imprinted  upon  the  fabric  of the character,  and  the individual  of today  is different  from  what  he would  have been  had  the happenings  or  experience not  entered  into his life.

 "And  this  same  rule applies  to the characteristics  brought  over  from  past incarnations.  You  have not  the memory of  the experiences, but you have the fruit in the shape of  characteristics,  tastes,  inclinations,  etc.  You  have a  tendency toward  certain  things,  and  a  distaste for  others.  Certain things  attract  you,  while other  things  repel you.  All of  these things  are the result  of  your  experiences  in  former  incarnations.  Your  very  tastes and  inclination  toward  the  study of  the occult  which are  now  causing you to read  these lines,  they are your  legacy  from  some former  life in  which some seed-thoughts  of  esoteric  teaching were  dropped  into your  thought by some  teacher or friend, and then aroused  your  interest  and  attracted your attention. You learned some little about  the subject  then—perhaps much—and developed a desire for more knowledge along these lines, which,  manifesting  in  your  present  life has  again  brought  you  in  contact with similar  reachings.  The same inclination  will lead  to  further advancement  along these lines  in this life,  and  still greater  opportunities in  future incarnations.  Nearly everyone who reads  these lines  will feel that  much of  the occult  teaching now  being received  is  but  a  re-learning' of  something previously known,  although many  of  the things  now  taught have never  been  heard  before in  this  life.  You  pick  up  a  book  and  read something,  and  know  at  once that  it is  so,  because in some vague way you have the consciousness  of  having studied  and  worked  out  the problem  in some  past  life.  All this is  in  accordance  with  the  Law of Attraction  which has  caused  you  to  attract  that  toward  you  for  which you have  an  affinity,  and which  also  causes  others  to  be  attracted  to you.  In the same  way,  and  from  the same cause,  are  the many  reunions  in  this life of  persons  who  have been  related  to each other  in  previous  lives.  The old  loves,  the old  hates,  work  out  in  the new  lives.  We are bound  to those whom we have loved,  and  also to those whom  we have injured.  The  story must be worked  out  to the last  chapter,  although an  increasing knowledge of  the 'why and  wherefore'  of  such things may relieve one of many entangling attachments  and  relationships  of this kind."

 

The Life After Death

The  body  of the  Rosicrucian  teachings  includes very  close  and detailed instruction  concerning the  life of  the soul between  incarnations,  the phenomena  of the  Astral  World,  and  similar  subjects,  which  would require  many  large  books  to  record.  In  the present  chapter  we shall attempt  to present  to the student a general idea of the teachings concerning such subjects,  without  going into  details  which cannot  be presented  at  the present  time in  the space at  our  command.

The moment  of  "death" arriving for the person, the soul  sloughs off the ordinary physical body, and  clad in  the  garments of the  Elemental  Soul it leaves the  scene  of the  physical body.  At  first, however, the separation is not complete,  for  the Elemental  Soul  is  still  attached to  the  physical body by  a  thin  slender  thread or  cord,  which  finally  breaks and allows the  soul to proceed  on  its  way.  The garments  of  the Elemental  Soul  are of  course, in  a  sense,  "physical"  just  as  truly as  were the garments  of  the visible body  which  were  just  cast  off by the  soul.  In these  new garments, however,  the person  is  invisible to  the  ordinary  sight  of  men,  and  except in  the case of  clairvoyants  its  presence cannot  be detected.

The  disembodied  soul passes then on to  what  occultists  know  as  the Astral Plane,  which however  is  not  a  place  in  any  sense  of  the word,  but is  rather "a  state or  condition  of  being"  having nothing to  do with space limitations.  The Astral  Plane  manifests  its  phenomena  by  means  of  a higher  rate of  vibrations  than  those concerned  in  the phenomena  of  the Earth  Plane.  Different  planes  of  being  may  occupy the same space  at  the same  time without  interfering one with the other.

Reaching the vibrations of the Astral Plane, the Newly disembodied  soul falls into  a  deep  sleep,  or  state of  coma,  resembling the condition  of the unborn child for several  months  before its  birth.  This  condition  is necessary in  order to prepare  the soul  for  its  life  on  the new  plane.  The soul  which  has left  the  earth  scene  with  calmness and peaceful  mental attitude soon  drops  into a dreamless  slumber;  but  those  whose minds have been  filled  with strong desires  connected  with earth life often experience what  are called  "astral dreams"  in  which they revisit  the scenes of  earth  life,  and if  possible  may  indulge in more or less distorted and dreamy  communications  through  "mediums"  and  others.  The strong desires  and  grief  on  the part  of  those left  behind  on  the earth scenes, also,  sometimes  act  to set  up  a  "rapport"  condition,  and  thus  disturb the sleeping  soul  and  interfere  with its  needed  preparatory  rest.  In  this slumber  state  the  disembodied soul is fully protected from  the  influence or  presence of  other  beings,  and  is  as  secure as  is  the child  in  its  mother's womb.

Some souls  require  a  long period  of  soul  sleep  on  the Astral Plane before awakening into new activities, while others  require only a  comparatively short  time.  The general  rule is  that  the higher  the spiritual  development of  the soul,  the longer  is  its  period  of  soul sleep.  The period  of  soul-sleep bears  a close relation  to the  period  of  the sojourn  of  the  soul on  the Astral  Plane—the less developed souls rushing speedily to rebirth while the more  developed  ones  spend  a  much longer  time on  the Astral  Plane between  births.

In the  soul  sleep  a  strange process  occurs,  namely,  the preparation  for the sloughing off  of  the lower  sheaths  of  the soul,  leaving it  free to  enter the life on  the Astral  Plane clad  only in the garments of  its  highest  stage of  spiritual  attainment  reached by  it.  Each  soul  awakens  on  the Astral Plane  prepared  to  dwell on  the plane of  its  highest  and  best,  leaving the rest  behind  it.  It  awakens  on  the plane in  which the highest  and  best  in itself  is  given  a  chance to develop  and  expand,  and  to  make progress,  for the  soul may,  and  does,  make great  progress  in  these between-births sojourns  on  the Astral  Plane.

On the Astral Plane there are countless  subplanes,  and  divisions  thereof, all  of  which are  more or  less  independent  of  each other.  The distinctions between  the planes  are  altogether  the  result  of  differences  on the rate of vibrations, and do not represent distances in space.  Each  sub-plane  or division thereof is inhabited  by souls exactly  fitted to  dwell  upon it,  by reason  of  their  respective degree of  spiritual enfoldment. The  great  law of  attraction  operates  in  producing this  result,  and  each soul "feels perfectly  at  home"  on the  plane  in which  it  finds  itself.  The  law works with unerring accuracy,  and  makes  no  mistakes.

By  certain  fixed  natural laws  each soul is  restricted  to  the  realms  of  its own sub-plane or  division  of  the Astral Plane,  except  that  it  may,  if  it desires,  visit  the planes  beneath  its  own—but  it  cannot  visit  those higher than  its  own.  The law  of  vibrations  acts  as  the  astral policemen  in  these matters.  Disembodied  souls  may  thus  communicate with and have converse and  association  with each other,  but  only  by the  higher  soul visiting  the lower,  and  never the reverse.

The "scenery"  and  environment  of  the  various  sub-planes  of  the Astral Plane correspond  with  the  ideas and  beliefs of the  souls occupying  them. The Indian  may find  his  "happy hunting ground"  much  more  truly than some people would  have us  think.  The thoughts  and  ideals  of  the soul  is reflected upon  the  receptive  substance of  the Astral Plane,  and  each  soul, in  a  certain  sense,  is  the creator  of  its  own  environment  and  world—by its  thought  forms  it  builds itself a  congenial world.

The soul makes  progress  during its  sojourn  on  the Astral  Plane,  and prepares  itself  for  a  better  and  happier environment upon rebirth. During that sojourn it  assimilates  and  digests  the experiences  of  its  last earth  life,  and  learns  the true lessons  of such experiences, and these are reflected in the new  character  which it  is  forming.  Past  mistakes  are seen,  and  the true  meaning  of  many  puzzling experiences  are  perceived. The  soul  thus "takes stock"  of itself and is better  prepared to  meet  the conditions  of  its  next  earth life.

On the  Astral Plane the soul also receives  the aid  and  assistance of  some of  the great  spiritual teachers  of  the race,  whose  chosen  occupation  is  to administer  to  the  wants  of  the pained  and  suffering souls  who are striving to find  the  way  out  of  their troubles and mistakes. Not only do these teachers  administer to  the strictly spiritual  wants  of  the  souls seeking their  help,  but  in  many cases  the soul is  given  the advantage of great assistance  in  chosen occupations,  such  as  art,  science, music, invention, etc., from advanced congenial souls ready  and willing to help strugglers on  the path.  Many  an  artist,  musician,  writer, or inventory has come into  rebirth greatly  benefited  and  improved  by reason  of  contact with such  helpers  of  the Astral  Plane.

Finally,  after  the longer  or  short  period  of  sojourn  of  the  soul upon  the Astral  Plane—the duration  of  which depends upon the degree of spiritual development  of  the  soul—there comes  to it  the first  dawn  of  a  new  state or  condition, known  to occultists  as  "the  second  soul-sleep,"  or  slumber, in  which the soul is  prepared  for  its  new  birth  on  earth which is  coming to  it.  A  writer  has well described this state as follows: "The second soul-sleep is preceded by a transition state of gradually declining activity and consciousness,  and  a  corresponding desire for  rest  on  the part  of  the soul.  The  natural  processes of the Astral Plane  nearing  their  close,  the soul  begins  to experience a feeling of lassitude and weariness,  and instinctively  longs  for  rest  and  repose.  It  finds  that  it  has  lived  out  the greater  part  of its  desires,  ambitions,  and ideals,  and in  many cases has also outlived them. There comes to  it  a  wistful  feeling  of having fulfilled the purpose of  its  destiny,  and  a  premonition  of  the coming of  some newer  phase of  existence. The soul  does  not  feel  pain  at  the approach of the second soul-sleep, but, on the contrary,  experiences  satisfaction  and happiness  at the coming of something which promises rest and recuperation.  Like the weary traveller who has climbed the mountain paths,  and  has delighted  in  the experiences  of  the journey,  the soul  feels that  it  has  well earned a  restful repose,  and,  like  that  traveller,  it  looks forward  to the same with longing and  desire."

The  same  writer  says:  "The  soul may have  passed by  a  few years,  or perhaps  a hundred  or  a  thousand  years,  of  earth-time, on the Astral Plane, according to its degree of  development  and  unfoldment.  But,  be its  stay short  or long,  the feeling of  weariness  reaches  it  at  last,  and,  like many  aged  persons  in  earth-life,  it  feels that  'my  work  is over—let  me pass  on.'  So sooner  or  later  the soul feels  a  desire to gain  new  experience, and  to  manifest  in  a  new  life  some of  the advancement which has come to it  by  reason  of  its  unfoldment  on  the Astral  Plane.  And,  from  these reasons,  and  also from  the attraction of the desires which have been smouldering there,  not  lived  out  or  cast  off;  or,  possibly influenced  by the fact  that some loved soul, on a  lower  plane,  is  ready  to reincarnate, and  wishing to be  with  that  soul  (which is  also  a  form  of  desire)  the soul falls  into  a  current  sweeping toward  rebirth and the selection of proper parents and advantageous environment. In consequence whereof  it  again falls into  a  state  of  soul-slumber,  gradually,  and  so  when the time  comes it  'dies'  on  the Astral  Plane,  as  it  did  before on  the material plane,  and passes forward  toward  rebirth on  earth."

There is  another  fact  concerned  with  the awakening of  the soul at rebirth, however,  which is  seldom  mentioned  by writers  upon  the subject,  and  which is  consequently not  known  to many persons  familiar with  the other  facts  concerning  rebirth.  This fact  is  as follows:  Strictly speaking,  the soul  continues  in  a condition  of  partial slumber  even  after it has  been  re-born  in  earth life.  It  does  not  fully awaken  at  once in  the body of  the new-born  child  in  which it  has  been  reincarnated, but on  the contrary it awakens only gradually during the early childhood and youth of the  child.

A writer, speaking of the above important fact  concerning rebirth, says: "A soul does not fully  awaken from  its  second soul-slumber  immediately upon  rebirth,  but  exists  in  a  dream-like  state  during  the  days of infancy, its gradual awakening being  evidenced  by  the growing intelligence  of  the babe,  the  brain  of  the child  keeping pace with  the demands  made upon it.  In  some cases,  however,  the awakening is  premature,  and we  see  cases of prodigies,  child-geniuses,  etc.,  but  such  cases are  more  or less abnormal  and unhealthy. Occasionally, the  dreaming  soul  in the  child half awakes,  and startles its  elders by  some  profound observation  or mature  remark  or  conduct.  The  rare  instances of precocious children and infant  genius  are illustrations  of  cases  in  which the awakening has  been more  than  ordinarily  rapid.  On  the other  hand,  cases  are known  where the soul does  not  awaken  as  rapidly as  the average,  and  the result  is  that the  person does not  show signs of full intellectual  activity  until nearly middle-aged.  Cases  are known  where men  seem  to  'wake up'  when  they are forty  years  of  age,  or  even  older,  and  then  take on  freshened  activity and  energy,  surprising those who had  known  them  before."

Here we  ask  the student  to  carefully  consider  another point concerning the need of and  consequences  of  the second  soul-slumber.  Just  as  in  the first  soul-slumber the soul underwent a period of spiritual digestion and assimilation of the experiences  of  its  earth-life,  so  in the  second soul-slumber it  undergoes  a  period  of  digestion  and  assimilation  of  its experiences  on  the Astral  Plane.  In  both of  these periods  of  spiritual digestion  and assimilation the soul converts the substance of the experience into the solid flesh, bone, and blood of its  "character." It  has outlived  many  things  during its  sojourn  on  the Astral Plane, and has  left many undesirable  qualities  behind  it.

In  moving on  toward  rebirth  during  the second  soul-slumber  each  soul goes  to where it  belongs,  by  reason  of  what  it  is.  There is  no favoritism shown,  nor  any  injustice done it.  The  soul is  not  forced  to reincarnate against its desires—in  fact,  it  reincarnates  because of  its  unsatisfied desires.  It  is  carried  into  the current of  rebirth  because  its  tastes  and desires  have created  bonds  of  attractions  between  it  and  the things  of earth.  These desires  and  tastes  can  be  satisfied  only through another experience of earth-life, amidst environment and  conditions  best  suited to  allow  it  to manifest  those desires  and  tastes.  It  hungers  to satisfy  its desires  and  longings,  and  it  moves  in  the direction  in  which such satisfaction  is  possible.  Desire is always the great motive power of the soul in  determining the conditions  of  rebirth,  and  the very fact  of  rebirth itself.

A writer  on the  subject  has well said:  "The  soul,  preserving  its desire  for material  things—the things  of  flesh and  material life—and  not  being able to  divorce  itself from  these  things,  will naturally fall  into  the  current  of rebirth which will lead  it  toward  conditions  in  which these desires  will flourish and  become manifest.  It  is  only when  the soul,  by  means  of many earth-lives,  begins  to see the worthlessness  and  illusory nature of earthly  desires,  and  it  begins  to  become attracted  by  the  things  of  the life of  its  higher  nature,  and,  escaping the flowing currents  of  earthly  rebirth, it  rises  above them  and  is  carried  to higher  spheres.  The average person, after years  of  earthly experience,  is  apt  to say that  he or  she has  no more desire for earth life,  and  that  his  or  her  only desire is  to leave the same behind  forever. These persons  are perfectly sincere in  their  statements and  beliefs,  but  a glance into  their  inmost  souls  would  reveal an  entirely different  state  of  affairs.  They  are  not,  as a  rule,  really  tired of earth  life, but  are merely tired  of  the  particular kind  of  earth  life which they have experienced  during  that  incarnation.  They  have discovered the illusory nature of a certain set of  earthly  experiences,  and  feel  disgusted at  the same.  But  they are still  full of  another  set of  experiences  on earth. They have failed to find happiness or  satisfaction  in  their  own experience,  but  they  will  admit,  if  they  are honest  with  themselves,  that  if they  could have  had things 'just  so  and so,'  instead of '  thus and so,'  they would  have found  happiness  and  satisfaction. The 'if' may have been satisfied love,  wealth,  fame,  gratified  ambition,  success of  various kinds, etc.,—but  be  it what it  may,  the  'if'  is nearly always there.  And  that  IF  is really  the  seed  of  their  remaining desires.  And  the longing for  that  IF is really  the  motive  for  rebirth.  Very few  persons would care  to  live  over their  earth life in  the same  way.  But,  like old  Omar,  they  would  be perfectly  willing  to  remake  the world  according  to their  heart's  desire, and  then  live the earth life.  It  is  really  not  the earth life  at  all  which  is distasteful to them,  but  merely  the particular  experiences  of  earth life which  are  disdained.  Give  to  the  average  man  and woman  youth,  health, wealth,  talent  and  love,  and  they will be very  willing to begin  the round of  earth  life afresh.  It  is  only  the absence of,  or  failure  in,  these or  similar things,  which causes  them  to feel that  life is  a failure,  and  a  thing  to be joyfully  left  behind.  The soul,  in  its  sojourn  upon  the Astral Plane,  is rested,  refreshed  and  reinvigorated.  It  has  forgotten  the  weariness  of  life which it  had  experienced  during the previous  incarnation.  It  is  again young,  hopeful,  vigorous,  and ambitious.  It  feels within  itself the  call  to action—the urge of unfulfilled desires, aspirations, and ambitions—and  it readily  falls  into the currents  which lead  it  to the scene of  action  in  which these  desires,  are  manifested."

The same  writer  also says:  "Another  point  which  should be  cleared up  is that  regarding the character  of  the desires  which serve as  the motive power  for  rebirth.  It  is  not  meant  that  these desires are necessarily low or unworthy desires or  longings. On the contrary, they may  be of  the highest  character,  and  might  be  more  properly  styled  aspirations, ambitions,  or  high  aims,  but  the principle of  desire is  in  them  all. Desires,  high and  low,  are  the  seeds  of  action.  

And the impulse toward action is always the distinguishing feature of desire.  Desire  always  wants  to have things,  or  to  do things,  or  to  be things.  Love,  even  of the  most  unselfish  kind,  is a  form  of desire;  so  is aspiration of the  noblest  kind.

A desire  to  benefit  others is  as much  a  desire  as its opposite.  In fact, many unselfish  souls  are  drawn  back  into  rebirth  simply  by  the  insistent aspiration  to accomplish some great  work  for  the race,  or  to serve  others, or  to  fulfill  some  duty  inspired by love. But, high or  low,  if these  desires are connected  in  any  way with the things  of  earth,  they are rebirth motives  and rudders. 

But  in  conclusion,  let  us  say  that  no soul  which does  not  in  its  inmost soul  desire to be  reborn  on  earth will  ever  be so  reborn.  Such a  soul is attracted  toward  other  spheres,  where the attractions  of  earth exist  not. In  that  case,  the law  of  attraction  carries  the soul  away  from  earth,  not toward  it.

There are  many souls  which are  now  on  the Astral  Plane,  undergoing the final  stages  of  the casting off  of  the earthly bonds.  And  there are many souls  now  in  earth life which  will  never  again  return  to  earth,  but  which after their  next  sojourn  on  the Astral  Plane will rise  to the higher  planes of  existence,  leaving the earth and  all  earthly  things  behind  forever.  At the present  time we are nearing the end  of  a  cycle in  which  a very  great number  of  souls  are preparing for  their  upward  flight,  and  many  who read  these  lines may  be  well  advanced in that  cyclic movement."