Reincarnation and the Law of Karma - William Walker Atkinson (pocket ebook reader .txt) 📗

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