Death - and After? - Annie Besant (e book reading free .TXT) 📗

him.... It is possible
(though by no means probable) that he habitually passes into
a state of _rapport_ with a genuine spirit, and, for the
time, is assimilated therewith, thinking (to a great extent
if not entirely) the thoughts that spirit would think,
writing in its handwriting, &c. But even so, Mr. Terry must
not fancy that that spirit is consciously communicating with
him, or knows in any way anything of him, or any other
person or thing on earth. It is simply that, the _rapport_
established, he, Mr. Terry, becomes for the nonce assimilated
with that other personality, and thinks, speaks, and writes
as it would have done on earth.... The molecules of his
astral nature may from time to time vibrate in perfect unison
with those of some spirit of such a person, now in Devachan,
and the result may be that he appears to be in communication
with that spirit, and to be advised, &c., by him, and
clairvoyants may see in the Astral Light a picture of the
earth-life form of that spirit.

IV. Communications other than those from disembodied Souls, passing through normal _post mortem_ states.

(a) _From Shells._ These, while but the cast-off garment of the liberated Soul, retain for some time the impress of their late inhabitant, and reproduce automatically his habits of thought and expression, just as a physical body will automatically repeat habitual gestures. Reflex action is as possible to the desire body as to the physical, but all reflex action is marked by its character of repetition, and absence of all power to initiate movement. It answers to a stimulus with an appearance of purposive action, but it initiates nothing. When people "sit for development", or when at a _seance_ they anxiously hope and wait for messages from departed friends, they supply just the stimulus needed, and obtain the signs of recognition for which they expectantly watch.

(b) _From Elementaries._ These, possessing the lower capacities of the mind, _i.e._, all the intellectual faculties that found their expression through the physical brain during life, may produce communications of a highly intellectual character. These, however, are rare, as may be seen from a survey of the messages published as received from "departed Spirits".

(c) _From Elementals._ These semi-conscious centres of force play a great part at _seances_, and are mostly the agents who are active in producing physical phenomena. They throw about or carry objects, make noises, ring bells, etc., etc. Sometimes they play pranks with Shells, animating them and representing them to be the spirits of great personalities who have lived on earth, but who have sadly degenerated in the "spirit-world", judging by their effusions. Sometimes, in materialising _seances_, they busy themselves in throwing pictures from the Astral Light on the fluidic forms produced, so causing them to assume likenesses of various persons. There are also Elementals of a high type who occasionally communicate with very gifted mediums, "Shining Ones" from other spheres.

(d) _From Nirmanakayas._ For these communications, as for the two classes next mentioned, the medium must be of a very pure and lofty nature. The Nirmanakaya is a perfected man, who has cast aside his physical body but retains his other lower principles, and remains in the earth-sphere for the sake of helping forward the evolution of mankind. Nirmanakayas

Have, out of pity for mankind and those they left on earth,
renounced the Nirvanic state. Such an Adept, or Saint, or
whatever you may call him, believing it a selfish act to rest
in bliss while mankind groans under the burden of misery
produced by ignorance, renounces Nirvana and determines to
remain invisible _in spirit_ on this earth. They have no
material body, as they have left it behind; but otherwise
they remain with all their principles even _in astral life_
in our sphere. And such can and do communicate with a few
elect ones, only surely not with _ordinary_ mediums.[52]

(e) _From Adepts now living on earth._ These often communicate with Their disciples, without using the ordinary methods of communication, and when any tie exists, perchance from some past incarnation, between an Adept and a medium, constituting that medium a disciple, a message from the Adept might readily be mistaken for a message from a "Spirit". The receipt of such messages by precipitated writing or spoken words is within the knowledge of some.

(f) _From the medium's Higher Ego._ Where a pure and earnest man or woman is striving after the light, this upward striving is met by a downward reaching of the higher nature, and light from the higher streams downward, illuminating the lower consciousness. Then the lower mind is, for the time, united with its parent, and transmits as much of its knowledge as it is able to retain.

From this brief sketch it will be seen how varied may be the sources from which communications apparently from "the other side of Death" may be received. As said by H.P. Blavatsky:

The variety of the causes of phenomena is great, and one need
be an Adept, and actually look into and examine what
transpires, in order to be able to explain in each case what
really underlies it.[53]

To complete the statement it may be added that what the average Soul can do when it has passed through the gateway of Death, it can do on this side, and communications may be as readily obtained by writing, in trance, and by the other means of receiving messages, from embodied as from disembodied Souls. If each developed within himself the powers of his own Soul, instead of drifting about aimlessly, or ignorantly plunging into dangerous experiments, knowledge might be safely accumulated and the evolution of the Soul might be accelerated. This one thing is sure: Man is to-day a living Soul, over whom Death has no power, and the key of the prison-house of the body is in his own hands, so that he may learn its use if he will. It is because his true Self, while blinded by the body, has lost touch with other Selves, that Death has been a gulf instead of a gateway between embodied and disembodied Souls.

* * * * *



APPENDIX.

The following passage on the fate of suicides is taken from the
_Theosophist_, September, 1882.

We do not pretend--we are not permitted--to deal exhaustively with the question at present, but we may refer to one of the most important classes of entities, who can participate in objective phenomena, other than Elementaries and Elementals.

This class comprises the Spirits of conscious sane suicides. They are _Spirits_, and not _Shells_, because there is not in their cases, at any rate until later, a total and permanent divorce between the fourth and fifth principles on the one hand, and the sixth and seventh on the other. The two duads are divided, they exist apart, but a line of connection still unites them, they may yet reunite, and the sorely threatened personality avert its doom; the fifth principle still holds in its hands the clue by which, traversing the labyrinth of earthly sins and passions, it may regain the sacred penetralia. But for the time, though really a Spirit, and therefore so designated, it is practically not far removed from a Shell.

This class of Spirit can undoubtedly communicate with men, but, as a rule, its members have to pay dearly for exercising the privilege, while it is scarcely possible for them to do otherwise than lower and debase the moral nature of those with and through whom they have much communication. It is merely, broadly speaking, a question of degree; of much or little injury resulting from such communication; the cases in which real, permanent good can arise are too absolutely exceptional to require consideration.

Understand how the case stands. The unhappy being revolting against the trials of life--trials, the results of its own former actions, trials, heaven's merciful medicine for the mentally and spiritually diseased--determines, instead of manfully taking arms against a sea of troubles, to let the curtain drop, and, as it fancies, end them. It destroys the body, but finds itself precisely as much alive mentally as before. It had an appointed life-term determined by an intricate web of prior causes, which its own wilful sudden act cannot shorten. That term must run out its appointed sands. You may smash the lower half of the hand hour-glass, so that the impalpable sand shooting from the upper bell is dissipated by the passing aerial currents as it issues; but that stream will run on, unnoticed though it remain, until the whole store in that upper receptacle is exhausted.

So you may destroy the body, but not the appointed period of sentient existence, foredoomed (because simply the effect of a plexus of causes) to intervene before the dissolution of the personality; this must run on for its appointed period.

This is so in other cases, _e.g._, those of the victims of accident or violence; they, too, have to complete their life-term, and of these, too, we may speak on another occasion--but here it is sufficient to notice that, whether good or bad, their mental attitude at the time of death alters wholly their subsequent position. They, too, have to wait on within the "Region of Desires" until their wave of life runs on to and reaches its appointed shore, but they wait on, wrapped in dreams soothing and blissful, or the reverse, according to their mental and moral state at, and prior to the fatal hour, but nearly exempt from further material temptations, and, broadly speaking, incapable (except just at the moment of real death) of communicating _scio motu_ with mankind, though not wholly beyond the possible reach of the higher forms of the "Accursed Science," Necromancy. The question is a profoundly abstruse one; it would be impossible to explain within the brief space still remaining to us, how the conditions immediately after death differ so entirely as they do in the case (1) of the man who deliberately _lays down_ (not merely _risks_) his life from altruistic motives in the hope of saving those of others; and (2) of him who deliberately sacrifices his life from selfish motives, in the hope of escaping trials and troubles which loom before him. Nature or Providence, Fate, or God, being merely a self-adjusting machine, it would at first sight seem as if the results must be identical in both cases. But, machine though it be, we must remember that it is a machine _sui generis_--

Out of himself he span
The eternal web of right and wrong;
And ever feels the subtlest thrill,