The Ocean of Theosophy, by William Judge

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

Re: The Ocean of Theosophy, by William Judge

Postby admin » Tue May 29, 2018 3:17 am

CHAPTER VIII.

What then is the universe for, and for what final purpose is man the immortal thinker here in evolution? It is all for the experience and emancipation of the soul, for the purpose of raising the entire mass of manifested matter up to the stature, nature, and dignity of conscious god-hood. The great aim is to reach self-consciousness; not through a race or a tribe or some favored nation, but by and through the perfecting, after transformation, of the whole mass of matter as well as what we now call soul. Nothing is or is to be left out. The aim for present61 man is his initiation into complete knowledge, and for the other kingdoms below him that they may be raised up gradually from stage to stage to be in time initiated also. This is evolution carried to its highest power; it is a magnificent prospect; it makes of man a god, and gives to every part of nature the possibility of being one day the same; there is strength and nobility in it, for by this no man is dwarfed and belittled, for no one is so originally sinful that he cannot rise above all sin. Treated from the materialistic position of Science, evolution takes in but half of life; while the religious conception of it is a mixture of nonsense and fear. Present religions keep the element of fear, and at the same time imagine that an Almighty being can think of no other earth but this and has to govern this one very imperfectly. But the old theosophical view makes the universe a vast, complete, and perfect whole.

Now the moment we postulate a double evolution, physical and spiritual, we have at the same time to admit that it can only be carried on by reïncarnation. This is, in fact, demonstrated by science. It is shown that the matter of the earth and of all things physical upon it was at one time either gaseous or molten; that it cooled; that it altered; that from its alterations and evolutions at last were produced all the great variety of things and beings. This, on the physical plane, is transformation or change from one form to another. The total mass of matter is about the same as in the beginning of this globe, with a very minute allowance for some star dust. Hence it must have been changed over and over again, and thus been physically reformed and reëmbodied. Of course, to be strictly accurate, we cannot use the word reïncarnation, because “incarnate” refers to flesh. Let us say “reëmbodied”, and then we see that both for matter and for man there has been a constant change of form and this is, broadly speaking, “reïncarnation”. As to the whole mass of matter, the doctrine is that it62 will all be raised to man’s estate when man has gone further on himself. There is no residuum left after man’s final salvation which in a mysterious way is to be disposed of or done away with in some remote dustheap of nature. The true doctrine allows for nothing like that, and at the same time is not afraid to give the true disposition of what would seem to be a residuum. It is all worked up into other states, for as the philosophy declares there is no inorganic matter whatever but that every atom is alive and has the germ of self-consciousness, it must follow that one day it will all have been changed. Thus what is now called human flesh is so much matter that one day was wholly mineral, later on vegetable, and now refined into human atoms. At a point of time very far from now the present vegetable matter will have been raised to the animal stage and what we now use as our organic or fleshy matter will have changed by transformation through evolution into self-conscious thinkers, and so on up the whole scale until the time shall come when what is now known as mineral matter will have passed on to the human stage and out into that of thinker. Then at the coming on of another great period of evolution the mineral matter of that time will be some which is now passing through its lower transformations on other planets and in other systems of worlds. This is perhaps a “fanciful” scheme for the men of the present day, who are so accustomed to being called bad, sinful, weak, and utterly foolish from their birth that they fear to believe the truth about themselves, but for the disciples of the ancient theosophists it is not impossible or fanciful, but is logical and vast. And no doubt it will one day be admitted by everyone when the mind of the western race has broken away from Mosaic chronology and Mosaic ideas of men and nature. Therefore as to reïncarnation and metempsychosis we say that they are first to be applied to the whole cosmos and not alone63 to man. But as man is the most interesting object to himself, we will consider in detail its application to him.

This is the most ancient of doctrines and is believed in now by more human minds than the number of those who do not hold it. The millions in the East almost all accept it; it was taught by the Greeks; a large number of the Chinese now believe it as their forefathers did before them; the Jews thought it was true, and it has not disappeared from their religion; and Jesus, who is called the founder of Christianity, also believed and taught it. In the early Christian church it was known and taught, and the very best of the fathers of the church believed and promulgated it.

Christians should remember that Jesus was a Jew who thought his mission was to Jews, for he says in St. Matthew, “I am not sent but unto the lost sheep of the house of Israel.” He must have well known the doctrines held by them. They all believed in reïncarnation. For them Moses, Adam, Noah, Seth, and others had returned to earth, and at the time of Jesus it was currently believed that the old prophet Elias was yet to return. So we find, first, that Jesus never denied the doctrine, and on various occasions assented to it, as when he said that John the Baptist was actually the Elias of old whom the people were expecting. All this can be seen by consulting St. Matthew in chapters XVII, XI, and others.

In these it is very clear that Jesus is shown as approving the doctrine of reïncarnation. And following Jesus we find St. Paul, in Romans IX, speaking of Esau and Jacob being actually in existence before they were born, and later such great Christian fathers as Origen, Synesius, and others believing and teaching the theory. In Proverbs VIII, 22, we have Solomon saying that when the earth was made he was present, and that, long before he could have been born as Solomon, his delights were in the habitable64 parts of the earth with the sons of men. St. John the Revelator says in Revs. III, 12, he was told in a vision which refers to the voice of God or the voice of one speaking for God, that whosoever should overcome would not be under the necessity of “going out” any more, that is, would not need to be reïncarnated. For five hundred years after Jesus the doctrine was taught in the church until the council of Constantinople. Then a condemnation was passed upon a phase of the question which has been regarded by many as against reïncarnation, but if that condemnation goes against the words of Jesus it is of no effect. It does go against him, and thus the church is in the position of saying in effect that Jesus did not know enough to curse, as it did, a doctrine known and taught in his day and which was brought to his notice prominently and never condemned but in fact approved by him. Christianity is a Jewish religion, and this doctrine of reïncarnation belongs to it historically by succession from the Jews, and also by reason of its having been taught by Jesus and the early fathers of the church. If there be any truthful or logical way for the Christian church to get out of this position—excluding, of course, dogmas of the church—the theosophist would like to be shown it. Indeed, the theosophist holds that whenever a professed Christian denies the theory he thereby sets up his judgment against that of Jesus, who must have known more about the matter than those who follow him. It is the anathema hurled by the church council and the absence of the doctrine from the teaching now that have damaged Christianity and made of all the Christian nations people who pretend to be followers of Jesus and the law of love, but who really as nations are followers of the Mosaic law of retaliation. For alone in reïncarnation is the answer to all the problems of life, and in it and Karma is the force that will make men pursue in fact the ethics they have in theory. It is65 the aim of the old philosophy to restore this doctrine to whatsoever religion has lost it; and hence we call it the “lost chord of Christianity.”

But who or what is it that reïncarnates? It is not the body, for that dies and disintegrates; and but few of us would like to be chained forever to such bodies as we now have, admitted to be infected with disease except in the case of the savage. It is not the astral body, for, as shown, that also has its term and must go to pieces after the physical has gone. Nor is it the passions and desires. They, to be sure, have a very long term, because they have the power to reproduce themselves in each life so long as we do not eradicate them. And reïncarnation provides for that, since we are given by it many opportunities of slowly, one by one, killing off the desires and passions which mar the heavenly picture of the spiritual man.

It has been shown how the passional part of us coalesces with the astral after death and makes a seeming being that has a short life to live while it is disintegrating. When the separation is complete between the body that has died, the astral body, and the passions and desires—life having begun to busy itself with other forms—the Higher Triad, Manas, Buddhi, and Atma, who are the real man, immediately go into another state, and when that state, which is called Devachan, or heaven, is over, they are attracted back to earth for reïncarnation. They are the immortal part of us; they, in fact, and no other are we. This should be firmly grasped by the mind, for upon its clear understanding depends the comprehension of the entire doctrine. What stands in the way of the modern western man’s seeing this clearly is the long training we have all had in materialistic science and materializing religion, both of which have made the mere physical body too prominent. The one has taught of matter alone and the other has preached the resurrection of the body, a doctrine66 against common sense, fact, logic, and testimony. But there is no doubt that the theory of the bodily resurrection has arisen from the corruption of the older and true teaching. Resurrection is founded on what Job says about seeing his redeemer in his flesh, and on St. Paul’s remark that the body was raised incorruptible. But Job was an Egyptian who spoke of seeing his teacher or initiator, who was the redeemer, and Jesus and Paul referred to the spiritual body only.

Although reïncarnation is the law of nature, the complete trinity of Atma-Buddhi-Manas does not yet fully incarnate in this race. They use and occupy the body by means of the entrance of Manas, the lowest of the three, and the other two shine upon it from above, constituting the God in Heaven. This was symbolized in the old Jewish teaching about the Heavenly Man who stands with his head in heaven and his feet in hell. That is, the head Atma and Buddhi are yet in heaven, and the feet, Manas, walk in hell, which is the body and physical life. For that reason man is not yet fully conscious, and reïncarnations are needed to at last complete the incarnation of the whole trinity in the body. When that has been accomplished the race will have become as gods, and the godlike trinity being in full possession the entire mass of matter will be perfected and raised up for the next step. This is the real meaning of “the word made flesh”. It was so grand a thing in the case of any single person, such as Jesus or Buddha, as to be looked upon as a divine incarnation. And out of this, too, comes the idea of the crucifixion, for Manas is thus crucified for the purpose of raising up the thief to paradise.

It is because the trinity is not yet incarnate in the race that life has so many mysteries, some of which are showing themselves from day to day in all the various experiments made on and in man.

The physician knows not what life is nor why the67 body moves as it does, because the spiritual portion is yet enshrouded in the clouds of heaven; the scientist is wandering in the dark, confounded and confused by all that hypnotism and other strange things bring before him, because the conscious man is out of sight on the very top of the divine mountain, thus compelling the learned to speak of the “subconscious mind”, the “latent personality”, and the like; and the priest can give us no light at all because he denies man’s god-like nature, reduces all to the level of original sin, and puts upon our conception of God the black mark of inability to control or manage the creation without invention of expedients to cure supposed errors. But this old truth solves the riddle and paints God and Nature in harmonious colors.

Reïncarnation does not mean that we go into animal forms after death, as is believed by some Eastern peoples. “Once a man always a man” is the saying in the Great Lodge. But it would not be too much punishment for some men were it possible to condemn them to rebirth in brute bodies; however nature does not go by sentiment but by law, and we, not being able to see all, cannot say that the brutal man is brute all through his nature. And evolution having brought Manas the Thinker and Immortal Person on to this plane, cannot send him back to the brute which has not Manas.

By looking into two explanations for the literal acceptation by some people in the East of those laws of Manu which seem to teach the transmigrating into brutes, insects, and so on, we can see how the true student of this doctrine will not fall into the same error.

The first is, that the various verses and books teaching such transmigration have to do with the actual method of reïncarnation, that is, with the explanation of the actual physical processes which have to be undergone by the Ego in passing from the unembodied to the embodied state, and also with the68 roads, ways, or means of descent from the invisible to the visible plane. This has not yet been plainly explained in Theosophical books, because on the one hand it is a delicate matter, and on the other the details would not as yet be received even by Theosophists with credence, although one day they will be. And as these details are not of the greatest importance they are not now expounded. But as we know that no human body is formed without the union of the sexes, and that the germs for such production are locked up in the sexes and must come from food which is taken into the body, it is obvious that foods have something to do with the reïncarnating of the Ego. Now if the road to reïncarnation leads through certain food and none other, it may be possible that if the Ego gets entangled in food which will not lead to the germ of physical reproduction, a punishment is indicated where Manu says that such and such practices will lead to transmigration, which is then a “hindrance”. I throw this out so far for the benefit of certain theosophists who read these and whose own theories on this subject are now rather vague and in some instances based on quite other hypotheses.

The second explanation is, that inasmuch as nature intends us to use the matter which comes into our body and astral body for the purpose, among others, of benefiting the matter by the impress it gets from association with the human Ego, if we use it so as to give it only a brutal impression it must fly back to the animal kingdom to be absorbed there instead of being refined and kept on the human plane. And as all the matter which the human Ego gathered to it retains the stamp or photographic impression of the human being, the matter transmigrates to the lower level when given an animal impress by the Ego. This actual fact in the great chemical laboratory of nature could easily be misconstrued by the ignorant. But the present-day students know that once Manas the Thinker has arrived on the scene he69 does not return to baser forms; first, because he does not wish to, and second, because he cannot. For just as the blood in the body is prevented by valves from rushing back and engorging the heart, so in this greater system of universal circulation the door is shut behind the Thinker and prevents his retrocession. Reïncarnation as a doctrine applying to the real man does not teach transmigration into kingdoms of nature below the human.
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Re: The Ocean of Theosophy, by William Judge

Postby admin » Tue May 29, 2018 3:17 am

CHAPTER IX.

71 nature to do well in order that he may receive good and become happy.

It is maintained that the idea of rebirth is uncongenial and unpleasant because on the one hand it is cold, allowing no sentiment to interfere, prohibiting us from renouncing at will a life which we have found to be sorrowful; and on the other, that there appears to be no chance under it for us to see our loved ones who have passed away before us. But whether we like it or not Nature’s laws go forward unerringly, and sentiment or feeling can in no way avert the consequence that must follow a cause. If we eat bad food bad results must come. The glutton would have Nature permit him to gorge himself without the indigestion which will come, but Nature’s laws are not to be thus put aside. Now, the objection to reïncarnation that we will not see our loved ones in heaven as promised in dogmatic religion, presupposes a complete stoppage of the evolution and development of those who leave earth before ourselves, and also assumes that recognition is dependent on physical appearance. But as we progress in this life so also must we progress upon leaving it, and it would be unfair to compel the others to await our arrival in order that we may recognize them. And if one reflects on the natural consequences of arising to heaven where all trammels are cast off, it must be apparent that those who have been there, say, twenty of mortal years before us must, in the nature of things mental and spiritual, have made a progress equal to many hundreds of years here under varied and very favorable circumstances. How then could we, arriving later and still imperfect, be able to recognize those who had been perfecting themselves in heaven with such advantages? And as we know that the body is left behind to disintegrate, so, it is evident, recognition cannot depend, in the spiritual and mental life, on physical appearance. For not only is this thus plain, but since we are aware that72 an unhandsome or deformed body often enshrines a glorious mind and pure soul, and that a beautifully formed exterior—such as in the case of the Borgias—may hide an incarnate devil in character, the physical form gives no guarantee of recognition in that world where the body is absent. And the mother who has lost a child who had grown to maturity must know that she loved the child when a baby as much as afterwards when the great alteration to later life had completely swept away the form and features of early youth. The Theosophists see that this objection can have no existence in the face of the eternal and pure life of the soul. And Theosophy also teaches that those who are like unto each other and love each other will be reïncarnated together whenever the conditions permit. Whenever one of us has gone farther on the road to perfection, he will always be moved to help and comfort those who belong to the same family. But when one has become gross and selfish and wicked, no one would want his companionship in any life. Recognition depends on the inner sight and not on outward appearance; hence there is no force in this objection. And the other phase of it relating to loss of parent, child, or relative is based on the erroneous notion that as the parents give the child its body so also is given its soul. But soul is immortal and parentless; hence this objection is without a root.

Some urge that Heredity invalidates Reïncarnation. We urge it as proof. Heredity in giving us a body in any family provides the appropriate environment for the Ego. The Ego only goes into the family which either completely answers to its whole nature, or which gives an opportunity for the working out of its evolution, and which is also connected with it by reason of past incarnations or causes mutually set up. Thus the evil child may come to the presently good family because parents and child are indissolubly connected by past actions. It is a73 chance for redemption to the child and the occasion of punishment to the parents. This points to bodily heredity as a natural rule governing the bodies we must inhabit, just as the houses in a city will show the mind of the builders. And as we as well as our parents were the makers and influencers of bodies, took part in and are responsible for states of society in which the development of physical body and brain was either retarded or helped on, debased or the contrary, so we are in this life responsible for the civilization in which we now appear. But when we look at the characters in human bodies, great inherent differences are seen. This is due to the soul inside, who is suffering or enjoying in the family, nation, and race his own thoughts and acts which in the past lives have made it inevitable he should incarnate with.

Heredity provides the tenement and also imposes those limitations of capacity of brain or body which are often a punishment and sometimes a help, but it does not affect the real Ego. The transmission of traits is a physical matter, and nothing more than the coming out into a nation of the consequences of the prior lives of all Egos who are to be in that race. The limitations imposed on the Ego by any family heredity are exact consequences of that Ego’s prior lives. The fact that such physical traits and mental peculiarities are transmitted does not confute reïncarnation, since we know that the guiding mind and real character of each are not the result of a body and brain but are peculiar to the Ego in its essential life. Transmission of trait and tendency by means of parent and body is exactly the mode selected by nature for providing the incarnating Ego with the proper tenement in which to carry on its work. Another mode would be impossible and subversive of order.

Again, those who dwell on the objection from heredity forget that they are accentuating similari74ties and overlooking divergencies. For while investigations on the line of heredity have recorded many transmitted traits, they have not done so in respect to divergencies from heredity vastly greater in number. Every mother knows that the children of a family are as different in character as the fingers on one hand—they are all from the same parents, but all vary in character and capacity.

But heredity as the great rule and as a complete explanation is absolutely overthrown by history, which shows no constant transmission of learning, power, and capacity. For instance, in the case of the ancient Egyptians long gone and their line of transmission shattered, we have no transmission to their descendants. If physical heredity settles the question of character, how has the great Egyptian character been lost? The same question holds in respect to other ancient and extinct nations. And taking an individual illustration we have the great musician Bach, whose direct descendants showed a decrease in musical ability leading to its final disappearance from the family stock. But Theosophy teaches that in both of these instances—as in all like them—the real capacity and ability have only disappeared from a family and national body, but are retained in the Egos who once exhibited them, being now incarnated in some other nation and family of the present time.

Suffering comes to nearly all men, and a great many live lives of sorrow from the cradle to the grave, so it is objected that reïncarnation is unjust because we suffer for the wrong done by some other person in another life. This objection is based on the false notion that the person in the other life was some one else. But in every life it is the same person. When we come again we do not take up the body of some one else, nor another’s deeds, but are like an actor who plays many parts, the same actor inside though the costumes and the lines re75cited differ in each new play. Shakespeare was right in saying that life is a play, for the great life of the soul is a drama, and each new life and rebirth another act in which we assume another part and put on a new dress, but all through it we are the self-same person. So instead of its being unjust, it is perfect justice, and in no other manner could justice be preserved.

But, it is said, if we reïncarnate how is it that we do not remember the other life; and further, as we cannot remember the deeds for which we suffer is it not unjust for that reason? Those who ask this always ignore the fact that they also have enjoyment and reward in life and are content to accept them without question. For if it is unjust to be punished for deeds we do not remember, then it is also inequitable to be rewarded for other acts which have been forgotten. Mere entry into life is no fit foundation for any reward or punishment. Reward and punishment must be the just desert for prior conduct. Nature’s law of justice is not imperfect, and it is only the imperfection of human justice that requires the offender to know and remember in this life a deed to which a penalty is annexed. In the prior life the doer was then quite aware of what he did, and nature affixes consequences to his acts, being thus just. We well know that she will make the effect follow the cause whatever we wish and whether we remember or forget what we did. If a baby is hurt in its first years by the nurse so as to lay the ground for a crippling disease in after life, as is often the case, the crippling disease will come although the child neither brought on the present cause nor remembered aught about it. But reïncarnation, with its companion doctrine of Karma, rightly understood, shows how perfectly just the whole scheme of nature is.

Memory of a prior life is not needed to prove that we passed through that existence, nor is the fact of76 not remembering a good objection. We forget the greater part of the occurrences of the years and days of this life, but no one would say for that reason we did not go through these years. They were lived, and we retain but little of the details in the brain, but the entire effect of them on the character is kept and made a part of ourselves. The whole mass of detail of a life is preserved in the inner man to be one day fully brought back to the conscious memory in some other life when we are perfected. And even now, imperfect as we are and little as we know, the experiments in hypnotism show that all the smallest details are registered in what is for the present known as the subconscious mind. The theosophical doctrine is that not a single one of these happenings is forgotten in fact, and at the end of life when the eyes are closed and those about say we are dead every thought and circumstance of life flash vividly into and across the mind.

Many persons do, however, remember that they have lived before. Poets have sung of this, children know it well, until the constant living in an atmosphere of unbelief drives the recollection from their minds for the present, but all are subject to the limitations imposed upon the Ego by the new brain in each life. This is why we are not able to keep the pictures of the past, whether of this life or the preceding ones. The brain is the instrument for the memory of the soul, and, being new in each life with but a certain capacity, the Ego is only able to use it for the new life up to its capacity. That capacity will be fully availed of or the contrary, just according to the Ego’s own desire and prior conduct, because such past living will have increased or diminished its power to overcome the forces of material existence.

By living according to the dictates of the soul the brain may at last be made porous to the soul’s recollections; if the contrary sort of a life is led,77 then more and more will clouds obscure that reminiscence. But as the brain had no part in the life last lived, it is in general unable to remember. And this is a wise law, for we should be very miserable if the deeds and scenes of our former lives were not hidden from our view until by discipline we become able to bear a knowledge of them.

Another objection brought up is that under the doctrine of reïncarnation it is not possible to account for the increase of the world’s population. This assumes that we know surely that its population has increased and are keeping informed of its fluctuations. But it is not certain that the inhabitants of the globe have increased, and, further, vast numbers of people are annually destroyed of whom we know nothing. In China year after year many thousands have been carried off by flood. Statistics of famine have not been made. We do not know by how many thousands the deaths in Africa exceed the births in any year. The objection is based on imperfect tables which only have to do with western lands. It also assumes that there are fewer Egos out of incarnation and waiting to come in than the number of those inhabiting bodies, and this is incorrect. Annie Besant has put this well in her “Reïncarnation” by saying that the inhabited globe resembles a hall in a town which is filled from the much greater population of the town outside; the number in the hall may vary, but there is a constant source of supply from the town. It is true that so far as concerns this globe the number of Egos belonging to it is definite; but no one knows what that quantity is nor what is the total capacity of the earth for sustaining them. The statisticians of the day are chiefly in the West, and their tables embrace but a small section of the history of man. They cannot say how many persons were incarnated on the earth at any prior date when the globe was full in all parts, hence the quantity of egos willing or waiting to be reborn is78 unknown to the men of to-day. The Masters of theosophical knowledge say that the total number of such egos is vast, and for that reason the supply of those for the occupation of bodies to be born over and above the number that die is sufficient. Then too it must be borne in mind that each ego for itself varies the length of stay in the post-mortem states. They do not reïncarnate at the same interval, but come out of the state after death at different rates, and whenever there occurs a great number of deaths by war, pestilence, or famine, there is at once a rush of souls to incarnation, either in the same place or in some other place or race. The earth is so small a globe in the vast assemblage of inhabitable planets there is a sufficient supply of Egos for incarnation here. But with due respect to those who put this objection, I do not see that it has the slightest force or any relation to the truth of the doctrine of reïncarnation.
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Re: The Ocean of Theosophy, by William Judge

Postby admin » Tue May 29, 2018 3:18 am

CHAPTER X.

80 be unjust and contrary to the powerful occult laws and forces which continually operate upon it. The early Christian Fathers saw this, and taught that the soul had fallen into matter and was obliged by the law of its nature to toil upward again to the place from which it came. They used an old Greek hymn which ran:

Eternal Mind, thy seedling spark,
Through this thin vase of clay,
Athwart the waves of chaos dark
Emits a timorous ray.
This mind enfolding soul is sown,
Incarnate germ in earth:
In pity, blessed Lord, then own
What claims in Thee its birth.
Far forth from Thee, thou central fire,
To earth’s sad bondage cast,
Let not the trembling spark expire;
Absorb thine own at last!


Each human being has a definite character different from every other human being, and masses of beings aggregated into nations show as wholes that the national force and distinguishing peculiarities go to make up a definite and separate national character. These differences, both individual and national, are due to essential character and not to education. Even the doctrine of the survival of the fittest should show this, for the fitness cannot come from nothing but must at last show itself from the coming to the surface of the actual inner character. And as both individuals and nations among those who are ahead in the struggle with nature exhibit an immense force in their character, we must find a place and time where the force was evolved. These, Theosophy says, are this earth and the whole period during which the human race has been on the planet.

So, then, while heredity has something to do with the difference in character as to force and morale, swaying the soul and mind a little and furnishing also the appropriate place for receiving reward and81 punishment, it is not the cause for the essential nature shown by every one.

But all these differences, such as those shown by babes from birth, by adults as character comes forth more and more, and by nations in their history, are due to long experience gained during many lives on earth, are the outcome of the soul’s own evolution. A survey of one short human life gives no ground for the production of his inner nature. It is needful that each soul should have all possible experience, and one life cannot give this even under the best conditions. It would be folly for the Almighty to put us here for such a short time, only to remove us just when we had begun to see the object of life and the possibilities in it. The mere selfish desire of a person to escape the trials and discipline of life is not enough to set nature’s laws aside, so the soul must be reborn until it has ceased to set in motion the cause of rebirth, after having developed character up to its possible limit as indicated by all the varieties of human nature, when every experience has been passed through, and not until all of truth that can be known has been acquired. The vast disparity among men in respect to capacity compels us, if we wish to ascribe justice to Nature or to God, to admit reïncarnation and to trace the origin of the disparity back to the past lives of the Ego. For people are as much hindered and handicapped, abused and made the victims of seeming injustice because of limited capacity, as they are by reason of circumstances of birth or education. We see the uneducated rising above circumstances of family and training, and often those born in good families have very small capacity; but the troubles of nations and families arise from want of capacity more than from any other cause. And if we consider savage races only, there the seeming injustice is enormous. For many savages have good actual brain capacity but still are savage. This is because the Ego in that82 body is still savage and undeveloped, for in contrast to the savage there are many civilized men with small actual brain force who are not savage in nature because the indwelling Ego has had long experience in civilization during other lives, and being a more developed soul has power to use the brain instrument to its highest limit.

Each man feels and knows that he has an individuality of his own, a personal identity which bridges over not only the gaps made by sleep but also those sometimes supervening on temporary lesions in the brain. This identity never breaks from beginning to end of life in the normal person, and only the persistence and eternal character of the soul will account for it.

So, ever since we began to remember, we know that our personal identity has not failed us, no matter how bad may be our memory. This disposes of the argument that identity depends on recollection, for the reason that if it did depend alone on recollection we should each day have to begin over again, as we cannot remember the events of the past in detail, and some minds remember but little yet feel their personal identity. And as it is often seen that some who remember the least insist as strongly as the others on their personal identity, that persistence of feeling must come from the old and immortal soul.

Viewing life and its probable object, with all the varied experience possible for man, one must be forced to the conclusion that a single life is not enough for carrying out all that is intended by Nature, to say nothing of what man himself desires to do. The scale of variety in experience is enormous. There is a vast range of powers latent in man which we see may be developed if opportunity be given. Knowledge infinite in scope and diversity lies before us, and especially in these days when special investigation is the rule. We perceive that we have high aspirations with no time to reach up to their measure,83 while the great troop of passions and desires, selfish motives and ambitions, war with us and among themselves, pursuing us even to the door of death. All these have to be tried, conquered, used, subdued. One life is not enough for all this. To say that we have but one life here with such possibilities put before us and impossible of development is to make the universe and life a huge and cruel joke perpetrated by a powerful God who is thus accused, by those who believe in a special creation of souls, of triumphing and playing with puny man just because that man is small and the creature of the Almighty. A human life at most is seventy years; statistics reduce this to about forty; and out of that little remainder a large part is spent in sleep and another part in childhood. Thus in one life it is perfectly impossible to attain to the merest fraction of what Nature evidently has in view. We see many truths vaguely which a life gives us no time to grasp, and especially is this so when men have to make such a struggle to live at all. Our faculties are small or dwarfed or weak; one life gives no opportunity to alter this; we perceive other powers latent in us that cannot possibly be brought out in such a small space of time; and we have much more than a suspicion that the extent of the field of truth is vastly greater than the narrow circle we are confined to. It is not reasonable to suppose that either God or nature projects us into a body simply to fill us with bitterness because we can have no other opportunity here, but rather we must conclude that a series of incarnations has led to the present condition, and that the process of coming here again and again must go on for the purpose of affording us the opportunity needed.

The mere fact of dying is not of itself enough to bring about development of faculties or the elimination of wrong tendency and inclination. If we assume that upon entering heaven we at once acquire all knowledge and purity, then that state af84ter death is reduced to a dead level and life itself with all its discipline is shorn of every meaning. Some of the churches teach of a school of discipline after death where it is impudently stated that the Apostles themselves, well known to be ignorant men, are to be the teachers. This is absurd and devoid of any basis or reason in the natural order. Besides, if there is to be such subsequent discipline, why were we projected into life at all? And why after the suffering and the error committed are we taken from the place where we did our acts? The only solution left is in reïncarnation. We come back to earth because on it and with the beings upon it our deeds were performed; because it is the only proper place where punishment and reward can be justly meted out; because here is the only natural spot in which to continue the struggle toward perfection, toward the development of the faculties we have and the destruction of the wickedness in us. Justice to ourselves and to all other beings demands it, for we cannot live for ourselves, and it would be unjust to permit some of us to escape, leaving those who were participants with us to remain or to be plunged into a hell of eternal duration.

The persistence of savagery, the rise and decay of nations and civilizations, the total extinction of nations, all demand an explanation found nowhere but in reïncarnation. Savagery remains because there are still Egos whose experience is so limited that they are still savage; they will come up into higher races when ready. Races die out because the Egos have had enough of the experience that sort of race gives. So we find the red Indian, the Hottentot, the Easter Islanders, and others as examples of races deserted by high Egos and as they are dying away other souls who have had no higher life in the past enter into the bodies of the race to go on using them for the purpose of gaining such experience as the race body will give. A race could85 not possibly arise and then suddenly go out. We see that such is not the case, but science has no explanation; it simply says that this is the fact, that nations decay. But in this explanation no account is taken of the inner man nor of the recondite subtle and occult laws that unite to make a race. Theosophy shows that the energy drawn together has to expend itself gradually, and therefore the reproduction of bodies of the character of that race will go on, though the Egos are not compelled to inhabit bodies of that sort any longer than while they are of the same development as the race. Hence a time comes when the whole mass of Egos which built up the race leaves it for another physical environment more like themselves. The economy of Nature will not permit the physical race to suddenly fade away, and so in the real order of evolution other and less progressed Egos come in and use the forms provided, keeping up the production of new bodies but less and less in number each century. These lower Egos are not able to keep up to the limit of the capacity of the congeries of energies left by the other Egos, and so while the new set gains as much experience as is possible the race in time dies out after passing through its decay. This is the explanation of what we may call descending savagery, and no other theory will meet the facts. It has been sometimes thought by ethnologists that the more civilized races kill off the others, but the fact is that in consequence of the great difference between the Egos inhabiting the old race body and the energy of that body itself, the females begin to be sterile, and thus slowly but surely the number of deaths exceeds the births. China itself is in process of decay, she being now in the almost stationary stage just before the rush downward. Great civilizations like those of Egypt and Babylon have gone because the souls who made them have long ago reïncarnated in the great conquering nations of Europe and the present American continents. As86 nations and races they have been totally reïncarnated and born again for greater and higher purposes than ever. Of all the old races the Aryan Indian alone yet remains as the preserver of the old doctrines. It will one day rise again to its old heights of glory.

The appearance of geniuses and great minds in families destitute of these qualities, as well as the extinction from a family of the genius shown by some ancestor, can only be met by the law of rebirth. Napoleon the First came in a family wholly unlike him in power and force. Nothing in his heredity will explain his character. He said himself, as told in the Memoirs of Prince Talleyrand, that he was Charlemagne. Only by assuming for him a long series of lives giving the right line of evolution or cause for his mind and nature and force to be brought out, can we have the slightest idea why he or any other great genius appeared at all. Mozart when an infant could compose orchestral score. This was not due to heredity, for such a score is not natural, but is forced, mechanical, and wholly conventional, yet he understood it without schooling. How? Because he was a musician reïncarnated, with a musical brain furnished by his family and thus not impeded in his endeavors to show forth his musical knowledge. But stronger yet is the case of Blind Tom, a negro whose family could not by any possibility have a knowledge of the piano, a modern instrument, so as to transmit that knowledge to the atoms of his body, yet he had great musical power and knew the present mechanical musical scale on the piano. There are hundreds of examples like these among the many prodigies who have appeared to the world’s astonishment. In India there are many histories of sages born with complete knowledge of philosophy and the like, and doubtless in all nations the same can be met with. This bringing back of knowledge also explains instinct, for that is87 no more than recollection divisible into physical and mental memory. It is seen in the child and the animal, and is no more than the result of previous experience. And whether we look at the new-born babe flinging out its arms for self-protection, or the animal with very strong instinctual power, or the bee building a cell on the rules of geometry, it is all the effect of reïncarnation acting either in the mind or physical cell, for under what was first laid down no atom is devoid of life, consciousness, and intelligence of its own.

In the case of the musician Bach we have proof that heredity counts for nothing if the Ego is not advanced, for his genius was not borne down his family line; it gradually faded out, finally leaving the family stream entirely. So, too, the coming of idiots or vicious children to parents who are good, pure, or highly intellectual is explained in the same way. They are cases where heredity is set at nought by a wholly bad or deficient Ego.

And lastly, the fact that certain inherent ideas are common to the whole race is explained by the sages as due to recollection of such ideas, which were implanted in the human mind at the very beginning of its evolutionary career on this planet by those brothers and sages who learned their lessons and were perfected in former ages long before the development of this globe began. No explanation for inherent ideas is offered by science that will do more than say, “they exist.” These were actually taught to the mass of Egos who are engaged in this earth’s evolution; they were imprinted or burned into their natures, and always recollected; they follow the Ego through the long pilgrimage.

It has been often thought that the opposition to reïncarnation has been solely based on prejudice, when not due to a dogma which can only stand when the mind is bound down and prevented from using its own powers. It is a doctrine the most noble of all,88 and with its companion one of Karma, next to be considered, it alone gives the basis for ethics. There is no doubt in my mind that the founder of Christianity took it for granted and that its present absence from that religion is the reason for the contradiction between the professed ethics of Christian nations and their actual practices which are so contrary to the morals given out by Jesus.
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Re: The Ocean of Theosophy, by William Judge

Postby admin » Tue May 29, 2018 3:19 am

CHAPTER XI.

Karma was adopted to designate it.

Applied to man’s moral life it is the law of ethical causation, justice, reward and punishment; the cause for birth and rebirth, yet equally the means for escape from incarnation. Viewed from another point it is merely effect flowing from cause, action and reaction, exact result for every thought and act. It is act and the result of act; for the word’s literal meaning is action. Theosophy views the Universe as an intelligent whole, hence every motion in the Universe is an action of that whole leading to results, which themselves become causes for further results. Viewing it thus broadly, the ancient Hindus said that every being up to Brahma was under the rule of Karma.

It is not a being but a law, the universal law of90 harmony which unerringly restores all disturbance to equilibrium. In this the theory conflicts with the ordinary conception about God, built up from the Jewish system, which assumes that the Almighty as a thinking entity, extraneous to the Cosmos, builds up, finds his construction inharmonious, out of proportion, errant, and disturbed, and then has to pull down, destroy, or punish that which he created. This has either caused thousands to live in fear of God, in compliance with his assumed commands, with the selfish object of obtaining reward and securing escape from his wrath, or has plunged them into darkness which comes from a denial of all spiritual life. But as there is plainly, indeed painfully, evident to every human being a constant destruction going on in and around us, a continual war not only among men but everywhere through the whole solar system, causing sorrow in all directions, reason requires a solution of the riddle. The poor, who see no refuge or hope, cry aloud to a God who makes no reply, and then envy springs up in them when they consider the comforts and opportunities of the rich. They see the rich profligates, the wealthy fools, enjoying themselves unpunished. Turning to the teacher of religion, they meet the reply to their questioning of the justice which will permit such misery to those who did nothing requiring them to be born with no means, no opportunities for education, no capacity to overcome social, racial, or circumstantial obstacles, “It is the will of God.” Parents produce beloved offspring who are cut off by death at an untimely hour, just when all promised well. They too have no answer to the question “Why am I thus afflicted?” but the same unreasonable reference to an inaccessible God whose arbitrary will causes their misery. Thus in every walk of life, loss, injury, persecution, deprivation of opportunity, nature’s own forces working to destroy the happiness of man, death, reverses, disappointment con91tinually beset good and evil men alike. But nowhere is there any answer or relief save in the ancient truths that each man is the maker and fashioner of his own destiny, the only one who sets in motion the causes for his own happiness and misery. In one life he sows and in the next he reaps. Thus on and forever, the law of Karma leads him.

Karma is a beneficent law wholly merciful, relentlessly just, for true mercy is not favor but impartial justice.

“My brothers! each man’s life
The outcome of his former living is;
The bygone wrongs bring forth sorrows and woes,
The bygone right breeds bliss....
This is the doctrine of Karma.”


How is the present life affected by that bygone right and wrong act, and is it always by way of punishment? Is Karma only fate under another name, an already fixed and formulated destiny from which no escape is possible, and which therefore might make us careless of act or thought that cannot affect destiny? It is not fatalism. Everything done in a former body has consequences which in the new birth the Ego must enjoy or suffer, for, as St. Paul said: “Brethren, be not deceived. God is not mocked, for whatsoever a man soweth that shall he also reap.” For the effect is in the cause, and Karma produces the manifestation of it in the body, brain, and mind furnished by reïncarnation. And as a cause set up by one man has a distinct relation to him as a centre from which it came, so each one experiences the results of his own acts. We may sometimes seem to receive effects solely from the acts of others, but this is the result of our own acts and thoughts in this or some prior life. We perform our acts in company with others always, and the acts with their underlying thoughts have relation always to other persons and to ourselves.

No act is performed without a thought at its root either at the time of performance or as leading to it.92 These thoughts are lodged in that part of man which we have called Manas—the mind, and there remain as subtle but powerful links with magnetic threads that enmesh the solar system, and through which various effects are brought out. The theory put forward in earlier pages that the whole system to which this globe belongs is alive, conscious on every plane, though only in man showing self-consciousness, comes into play here to explain how the thought under the act in this life may cause result in this or the next birth. The marvellous modern experiments in hypnotism show that the slightest impression, no matter how far back in the history of the person, may be waked up to life, thus proving it is not lost but only latent. Take for instance the case of a child born humpbacked and very short, the head sunk between the shoulders, the arms long and legs curtailed. Why is this? His karma for thoughts and acts in a prior life. He reviled, persecuted, or otherwise injured a deformed person so persistently or violently as to imprint in his own immortal mind the deformed picture of his victim. For in proportion to the intensity of his thought will be the intensity and depth of the picture. It is exactly similar to the exposure of the sensitive photographic plate, whereby, just as the exposure is long or short, the impression in the plate is weak or deep. So this thinker and actor—the Ego—coming again to rebirth carries with him this picture, and if the family to which he is attracted for birth has similar physical tendencies in its stream, the mental picture causes the newly-forming astral body to assume a deformed shape by electrical and magnetic osmosis through the mother of the child. And as all beings on earth are indissolubly joined together, the misshapen child is the karma of the parents also, an exact consequence for similar acts and thoughts on their part in other lives. Here is an exactitude of justice which no other theory will furnish.

But as we often see a deformed human being—continuing the instance merely for the purpose of illustration—having a happy disposition, an excellent intellect, sound judgment, and every good moral quality, this very instance leads us to the conclusion that karma must be of several different kinds in every individual case, and also evidently operates in more than one department of our being, with the possibility of being pleasant in effect for one portion of our nature and unpleasant for another.

Karma is of three sorts:

First—that which has not begun to produce any effect in our lives owing to the operation on us of some other karmic causes. This is under a law well known to physicists, that two opposing forces tend to neutrality, and that one force may be strong enough to temporarily prevent the operation of another one. This law works on the unseen mental and karmic planes or spheres of being just as it does on the material ones. The force of a certain set of bodily, mental, and psychical faculties with their tendencies may wholly inhibit the operation on us of causes with which we are connected, because the whole nature of each person is used in the carrying out of this law. Hence the weak and mediocre furnish a weak focus for karma, and in them the general result of a lifetime is limited, although they may feel it all to be very heavy. But that person who has a wide and deep-reaching character and much force will feel the operation of a greater quantity of karma than the weaker person.

Second—that karma which we are now making or storing up by our thoughts and acts, and which will operate in the future when the appropriate body, mind, and environment are taken up by the incarnating Ego in some other life, or whenever obstructive karma is removed.

This bears both on the present life and the next one. For one may in this life come to a point where,94 all previous causes being worked out, new karma, or that which is unexpended, must begin to operate.

Under this are those cases where men have sudden reverses of fortune or changes for the better either in circumstances or character. A very important bearing of this is on our present conduct. While old karma must work out and cannot be stopped, it is wise for the man to so think and act now under present circumstances, no matter what they are, that he shall produce no bad or prejudicial causes for the next rebirth or for later years in this life. Rebellion is useless, for the law works on whether we weep or rejoice. The great French engineer, de Lesseps, is a good example of this class of karma. Raised to a high pitch of glory and achievement for many years of his life, he suddenly falls covered with shame through the Panama canal scandal. Whether he was innocent or guilty, he has the shame of the connection of his name with a national enterprise all besmirched with bribery and corruption that involved high officials. This was the operation of old karmic causes on him the very moment those which had governed his previous years were exhausted. Napoleon I is another, for he rose to a very great fame, then suddenly fell and died in exile and disgrace. Many other cases will occur to every thoughtful reader.

Third—that karma which has begun to produce results. It is the operating now in this life on us of causes set up in previous lives in company with other Egos. And it is in operation because, being most adapted to the family stock, the individual body, astral body, and race tendencies of the present incarnation, it exhibits itself plainly, while other unexpended karma awaits its regular turn.

These three classes of karma govern men, animals, worlds, and periods of evolution. Every effect flows from a cause precedent, and as all beings are constantly being reborn they are continually95 experiencing the effects of their thoughts and acts (which are themselves causes) of a prior incarnation. And thus each one answers, as St. Matthew says, for every word and thought; none can escape either by prayer, or favor, or force, or any other intermediary.

Now as karmic causes are divisible into three classes, they must have various fields in which to work. They operate upon man in his mental and intellectual nature, in his psychical or soul nature, and in his body and circumstances. The spiritual nature of man is never affected or operated upon by karma.

One species of karma may act on the three specified planes of our nature at the same time to the same degree, or there may be a mixture of the causes, some on one plane and some on another. Take a deformed person who has a fine mind and a deficiency in his soul nature. Here punitive or unpleasant karma is operating on his body while in his mental and intellectual nature good karma is being experienced, but psychically the karma, or cause, being of an indifferent sort the result is indifferent. In another person other combinations appear. He has a fine body and favorable circumstances, but the character is morose, peevish, irritable, revengeful, morbid, and disagreeable to himself and others. Here good physical karma is at work with very bad mental, intellectual, and psychical karma. Cases will occur to readers of persons born in high station having every opportunity and power, yet being imbecile or suddenly becoming insane.

And just as all these phases of the law of karma have sway over the individual man, so they similarly operate upon races, nations, and families. Each race has its karma as a whole. If it be good that race goes forward. If bad it goes out—annihilated as a race—though the souls concerned take up their karma in other races and bodies. Nations cannot escape their national karma, and any nation that has96 acted in a wicked manner must suffer some day, be it soon or late. The karma of the nineteenth century in the West is the karma of Israel, for even the merest tyro can see that the Mosaic influence is the strongest in the European and American nations. The old Aztec and other ancient American peoples died out because their own karma—the result of their own life as nations in the far past—fell upon and destroyed them. With nations this heavy operation of karma is always through famine, war, convulsion of nature, and the sterility of the women of the nation. The latter cause comes near the end and sweeps the whole remnant away. And the individual in race or nation is warned by this great doctrine that if he falls into indifference of thought and act, thus moulding himself into the general average karma of his race or nation, that national and race karma will at last carry him off in the general destiny. This is why teachers of old cried, “Come ye out and be ye separate.”

With reïncarnation the doctrine of karma explains the misery and suffering of the world, and no room is left to accuse Nature of injustice.

The misery of any nation or race is the direct result of the thoughts and acts of the Egos who make up the race or nation. In the dim past they did wickedly and now suffer. They violated the laws of harmony. The immutable rule is that harmony must be restored if violated. So these Egos suffer in making compensation and establishing the equilibrium of the occult cosmos. The whole mass of Egos must go on incarnating and reïncarnating in the nation or race until they have all worked out to the end the causes set up. Though the nation may for a time disappear as a physical thing, the Egos that made it do not leave the world, but come out as the makers of some new nation in which they must go on with the task and take either punishment or reward as accords with their karma. Of this law97 the old Egyptians are an illustration. They certainly rose to a high point of development, and as certainly they were extinguished as a nation. But the souls—the old Egos—live on and are now fulfilling their self-made destiny as some other nation now in our period. They may be the new American nation, or the Jews fated to wander up and down in the world and suffer much at the hands of others. This process is perfectly just. Take, for instance, the United States and the Red Indians. The latter have been most shamefully treated by the nation. The Indian Egos will be reborn in the new and conquering people, and as members of that great family will be the means themselves of bringing on the due results for such acts as were done against them when they had red bodies. Thus it has happened before, and so it will come about again.

Individual unhappiness in any life is thus explained:

(a) It is punishment for evil done in past lives; or (b) it is discipline taken up by the Ego for the purpose of eliminating defects or acquiring fortitude and sympathy. When defects are eliminated it is like removing the obstruction in an irrigating canal which then lets the water flow on. Happiness is explained in the same way: the result of prior lives of goodness.

The scientific and self-compelling basis for right ethics is found in these and in no other doctrines. For if right ethics are to be practised merely for themselves, men will not see why, and have never been able to see why, for that reason they should do right. If ethics are to be followed from fear, man is degraded and will surely evade; if the favor of the Almighty, not based on law or justice, be the reason, then we will have just what prevails to-day—a code given by Jesus to the west professed by nations and not practised save by the few who would in any case be virtuous.

On this subject the Adepts have written the following to be found in the Secret Doctrine:

Nor would the ways of karma be inscrutable were men to work in union and harmony instead of disunion and strife. For our ignorance of those ways—which one portion of mankind calls the ways of Providence dark and intricate, while another sees in them the action of blind fatalism, and a third simple chance with neither gods nor devils to guide them—would surely disappear if we would but attribute all these to their correct cause. With right knowledge, or at any rate with a confident conviction that our neighbors will no more work harm to us than we would think of harming them, two-thirds of the world’s evil would vanish into thin air. Were no man to hurt his brother, Karma-Nemesis would have neither cause to work for nor weapons to act through.... We cut these numerous windings in our destinies daily with our own hands, while we imagine that we are pursuing a track on the royal high road of respectability and duty, and then complain of those ways being so intricate and so dark. We stand bewildered before the mystery of our own making and the riddles of life that we will not solve, and then accuse the great Sphinx of devouring us. But verily there is not an accident in our lives, not a misshapen day or a misfortune, that could not be traced back to our own doings in this or another life.... Knowledge of karma gives the conviction that if—

‘virtue in distress and vice in triumph
Make atheists of Mankind’,


it is only because that mankind has ever shut its eyes to the great truth that man is himself his own saviour as his own destroyer; that he need not accuse heaven and the gods, fates and providence, of the apparent injustice that reigns in the midst of humanity. But let him rather remember and repeat this bit of Grecian wisdom which warns man to forbear accusing That which

‘Just though mysterious, leads us on unerring
Through ways unmarked from guilt to punishment’


—which are now the ways and the high road on which move onward the great European nations. The western Aryans had every nation and tribe like their eastern brethren of the fifth race, their Golden and their Iron ages, their period of comparative irresponsibility, or the Satya age of purity, while now several of them have reached their Iron age, the Kali Yuga, an age black with horrors. This state will last ... until we begin acting from within instead of ever following impulses from without.... Until then the only palliative is union and harmony—a Brotherhood in actu and altruism not simply in name.
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Re: The Ocean of Theosophy, by William Judge

Postby admin » Tue May 29, 2018 3:19 am

CHAPTER XII.

ante and post mortem. In chronological order we go into kama loka—or the plane of desire—first on the demise of the body, and then the higher principles, the real man, fall into the state of Devachan. After dealing with kama loka it will be more easy to study the question of Devachan.

The breath leaves the body and we say the man is dead, but that is only the beginning of death; it proceeds on other planes. When the frame is cold and eyes closed, all the forces of the body and mind rush through the brain, and by a series of pictures the whole life just ended is imprinted indelibly on the inner man not only in a general outline but down to the smallest detail of even the most minute and fleeting impression. At this moment, though every indication leads the physician to pronounce for death and though to all intents and purposes the person is dead to this life, the real man is busy in the brain100, and not until his work there is ended is the person gone. When this solemn work is over the astral body detaches itself from the physical, and, life energy having departed, the remaining five principles are in the plane of kama loka.

The natural separation of the principles brought about by death divides the total man into three parts:

First, the visible body with all its elements left to further disintegration on the earth plane, where all that it is composed of is in time resolved into the different physical departments of nature.

Second, the kama rupa made up of the astral body and the passions and desires, which also begins at once to go to pieces on the astral plane.

Third, the real man, the upper triad of Atma-Buddhi-Manas, deathless but now out of earth conditions, devoid of body, begins in devachan to function solely as mind clothed in a very ethereal vesture which it will shake off when the time comes for it to return to earth.

Kama loka—or the place of desire—is the astral region penetrating and surrounding the earth. As a place it is on and in and about the earth. Its extent is to a measurable distance from the earth, but the ordinary laws obtaining here do not obtain there, and entities therein are not under the same conditions as to space and time as we are. As a state it is metaphysical, though that metaphysic relates to the astral plane. It is called the plane of desire because it relates to the fourth principle, and in it the ruling force is desire devoid of and divorced from intelligence. It is an astral sphere intermediate between earthly and heavenly life. Beyond any doubt it is the origin of the Christian theory of purgatory, where the soul undergoes penance for evil done and from which it can be released by prayer and other ceremonies or offerings. The fact underlying this superstition is that the soul may be detained in kama loka by the enormous force of some unsatisfied de101sire, and cannot get rid of the astral and kamic clothing until that desire is satisfied by some one on earth or by the soul itself. But if the person was pure minded and of high aspirations, the separation of the principles on that plane is soon completed, permitting the higher triad to go into Devachan. Being the purely astral sphere, it partakes of the nature of the astral matter which is essentially earthly and devilish, and in it all the forces work undirected by soul or conscience. It is the slag-pit, as it were, of the great furnace of life, where nature provides for the sloughing off of elements which have no place in Devachan, and for that reason it must have many degrees, every one of which was noted by the ancients. These degrees are known in Sanscrit as lokas or places in a metaphysical sense. Human life is very varied as to character and other potentialities, and for each of these the appropriate place after death is provided, thus making kama loka an infinitely varied sphere. In life some of the differences among men are modified and some inhibited by a similarity of body and heredity, but in kama loka all the hidden desires and passions are let loose in consequence of the absence of body, and for that reason the state is vastly more diversified than the life plane. Not only is it necessary to provide for the natural varieties and differences, but also for those caused by the manner of death, about which something shall be said. And all these various divisions are but the natural result of the life thoughts and last thoughts of the persons who die on earth. It is beyond the scope of this work to go into a description of all these degrees, inasmuch as volumes would be needed to describe them, and then but few would understand.

To deal with kama loka compels us to deal also with the fourth principle in the classification of man’s constitution, and arouses a conflict with modern ideas and education on the subject of the desires and102 passions. It is generally supposed that the desires and passions are inherent tendencies in the individual, and they have an altogether unreal and misty appearance for the ordinary student. But in this system of philosophy they are not merely inherent in the individual nor are they due to the body per se. While the man is living in the world the desires and passions—the principle kama—have no separate life apart from the astral and inner man, being, so to say, diffused throughout his being. But as they coalesce with the astral body after death and thus form an entity with its own term of life, though without soul, very important questions arise. During mortal life the desires and passions are guided by the mind and soul; after death they work without guidance from the former master; while we live we are responsible for them and their effects, and when we have left this life we are still responsible, although they go on working and making effects on others while they last as the sort of entity I have described, and without our direct guidance. In this is seen the continuance of responsibility. They are a portion of the skandhas—well known in eastern philosophy—which are the aggregates that make up the man. The body includes one set of the skandhas, the astral man another, the kama principle is another set, and still others pertain to other parts. In kama are the really active and important ones which control rebirths and lead to all the varieties of life and circumstance upon each rebirth. They are being made from day to day under the law that every thought combines instantly with one of the elemental forces of nature, becoming to that extent an entity which will endure in accordance with the strength of the thought as it leaves the brain, and all of these are inseparably connected with the being who evolved them. There is no way of escaping; all we can do is to have thoughts of good quality, for the highest of the Masters themselves are not exempt from this103 law, but they “people their current in space” with entities powerful for good alone.

Now in kama loka this mass of desire and thought exists very definitely until the conclusion of its disintegration, and then the remainder consists of the essence of these skandhas, connected, of course, with the being that evolved and had them. They can no more be done away with than we can blot out the universe. Hence they are said to remain until the being comes out of devachan, and then at once by the law of attraction they are drawn to the being, who from them as germ or basis builds up a new set of skandhas for the new life. Kama loka therefore is distinguished from the earth plane by reason of the existence therein, uncontrolled and unguided, of the mass of passions and desires; but at the same time earth-life is also a kama loka, since it is largely governed by the principle kama, and will be so until at a far distant time in the course of evolution the races of men shall have developed the fifth and sixth principles, thus throwing kama into its own sphere and freeing earth-life from its influence.

The astral man in kama loka is a mere shell devoid of soul and mind, without conscience and also unable to act unless vivified by forces outside of itself. It has that which seems like an animal or automatic consciousness due wholly to the very recent association with the human Ego. For under the principle laid down in another chapter, every atom going to make up the man has a memory of its own which is capable of lasting a length of time in proportion to the force given it. In the case of a very material and gross or selfish person the force lasts longer than in any other, and hence in that case the automatic consciousness will be more definite and bewildering to one who without knowledge dabbles with necromancy. Its purely astral portion contains and carries the record of all that ever passed before the person when living, for one of the qualities of the astral104 substance is to absorb all scenes and pictures and the impressions of all thoughts, to keep them, and to throw them forth by reflection when the conditions permit. This astral shell, cast off by every man at death, would be a menace to all men were it not in every case, except one which shall be mentioned, devoid of all the higher principles which are the directors. But those guiding constituents being disjoined from the shell, it wavers and floats about from place to place without any will of its own, but governed wholly by attractions in the astral and magnetic fields.

It is possible for the real man—called the spirit by some—to communicate with us immediately after death for a few brief moments, but, those passed, the soul has no more to do with earth until reïncarnated. What can and do influence the sensitive and the medium from out of this sphere are the shells I have described. Soulless and conscienceless, these in no sense are the spirits of our deceased ones. They are the clothing thrown off by the inner man, the brutal earthly portion discarded in the flight to devachan, and so have always been considered by the ancients as devils—our personal devils—because essentially astral, earthly, and passional. It would be strange indeed if this shell, after being for so long the vehicle of the real man on earth, did not retain an automatic memory and consciousness. We see the decapitated body of the frog or the cock moving and acting for a time with a seeming intelligence, and why is it not possible for the finer and more subtle astral form to act and move with a far greater amount of seeming mental direction?

Existing in the sphere of kama loka, as, indeed, also in all parts of the globe and the solar system, are the elementals or nature forces. They are innumerable, and their divisions are almost infinite, as they are, in a sense, the nerves of nature. Each class has its own work just as has every natural ele105ment or thing. As fire burns and as water runs down and not up under their general law, so the elementals act under law, but being higher in the scale than gross fire or water their action seems guided by mind. Some of them have a special relation to mental operations and to the action of the astral organs, whether these be joined to a body or not. When a medium forms the channel, and also from other natural coördination, these elementals make an artificial connection with the shell of a deceased person, aided by the nervous fluid of the medium and others near, and then the shell is galvanized into an artificial life. Through the medium connection is made with the physical and psychical forces of all present. The old impressions on the astral body give up their images to the mind of the medium, the old passions are set on fire. Various messages and reports are then obtained from it, but not one of them is original, not one is from the spirit. By their strangeness, and in consequence of the ignorance of those who dabble in it, this is mistaken for the work of spirit, but it is all from the living when it is not the mere picking out from the astral light of the images of what has been in the past. In certain cases to be noted there is an intelligence at work that is wholly and intensely bad, to which every medium is subject, and which will explain why so many of them have succumbed to evil, as they have confessed.

A rough classification of these shells that visit mediums would be as follows:

(1) Those of the recently deceased whose place of burial is not far away. This class will be quite coherent in accordance with the life and thought of the former owner. An unmaterial, good, and spiritualized person leaves a shell that will soon disintegrate. A gross, mean, selfish, material person’s shell will be heavy, consistent, and long lived: and so on with all varieties.

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(2) Those of persons who had died far away from the place where the medium is. Lapse of time permits such to escape from the vicinity of their old bodies, and at the same time brings on a greater degree of disintegration which corresponds on the astral plane to putrefaction on the physical. These are vague, shadowy, incoherent; respond but briefly to the psychic stimulus, and are whirled off by any magnetic current. They are galvanized for a moment by the astral currents of the medium and of those persons present who were related to the deceased.

(3) Purely shadowy remains which can hardly be given a place. There is no English to describe them, though they are facts in this sphere. They might be said to be the mere mould or impress left in the astral substance by the once coherent shell long since disintegrated. They are therefore so near being fictitious as to almost deserve the designation. As such shadowy photographs they are enlarged, decorated, and given an imaginary life by the thoughts, desires, hopes, and imaginings of medium and sitters at the séance.

(4) Definite, coherent entities, human souls bereft of the spiritual tie, now tending down to the worst state of all, avitchi, where annihilation of the personality is the end. They are known as black magicians. Having centred the consciousness in the principle of kama, preserved intellect, divorced themselves from spirit, they are the only damned beings we know. In life they had human bodies and reached their awful state by persistent lives of evil for its own sake; some of such already doomed to become what I have described, are among us on earth to-day. These are not ordinary shells, for they have centred all their force in kama, thrown out every spark of good thought or aspiration, and have a complete mastery of the astral sphere. I put them in the classification of shells because they are such in the107 sense that they are doomed to disintegration consciously as the others are to the same end mechanically only. They may and do last for many centuries, gratifying their lusts through any sensitive they can lay hold of where bad thought gives them an opening. They preside at nearly all séances, assuming high names and taking the direction so as to keep the control and continue the delusion of the medium, thus enabling themselves to have a convenient channel for their own evil purposes. Indeed, with the shells of suicides, of those poor wretches who die at the hand of the law, of drunkards and gluttons, these black magicians living in the astral world hold the field of physical mediumship and are liable to invade the sphere of any medium no matter how good. The door once open, it is open to all. This class of shell has lost higher manas, but in the struggle not only after death but as well in life the lower portion of manas which should have been raised up to godlike excellence was torn away from its lord and now gives this entity intelligence which is devoid of spirit but has power to suffer as it will when its final day shall come.

In the state of Kama Loka suicides and those who are suddenly shot out of life by accident or murder, legal or illegal, pass a term almost equal to the length life would have been but for the sudden termination. These are not really dead. To bring on a normal death, a factor not recognized by medical science must be present. That is, the principles of the being as described in other chapters have their own term of cohesion, at the natural end of which they separate from each other under their own laws. This involves the great subject of the cohesive forces of the human subject, requiring a book in itself. I must be content therefore with the assertion that this law of cohesion obtains among the human principles. Before that natural end the principles are unable to separate. Obviously the normal de108struction of the cohesive force cannot be brought about by mechanical processes except in respect to the physical body. Hence a suicide, or person killed by accident or murdered by man or by order of human law, has not come to the natural termination of the cohesion among the other constituents, and is hurled into the kama loka state only partly dead. There the remaining principles have to wait until the actual natural life term is reached, whether it be one month or sixty years.

But the degrees of kama loka provide for the many varieties of the last-mentioned shells. Some pass the period in great suffering, others in a dreamy sort of sleep, each according to the moral responsibility. But executed criminals are in general thrown out of life full of hate and revenge, smarting under a penalty they do not admit the justice of. They are ever rehearsing in kama loka their crime, their trial, their execution, and their revenge. And whenever they can gain touch with a sensitive living person, medium or not, they attempt to inject thoughts of murder and other crime into the brain of such unfortunate. And that they succeed in such attempts the deeper students of Theosophy full well know.

We have now approached devachan. After a certain time in kama loka the being falls into a state of unconsciousness which precedes the change into the next state. It is like the birth into life, preluded by a term of darkness and heavy sleep. It then wakes to the joys of devachan.
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Re: The Ocean of Theosophy, by William Judge

Postby admin » Tue May 29, 2018 3:20 am

CHAPTER XIII.

kama loka, to purgatory, where he again struggles and loosens himself from the lower skandhas; this period of birth over, the higher principles, Atma-Buddhi-Manas, begin to think in a manner different from that which the body and brain permitted in life. This is the state of Devachan, a Sanscrit word meaning literally “the place of the gods,” where the soul enjoys felicity; but as the gods have no such bodies as ours, the Self in devachan is devoid of a mortal body. In the ancient books it is said that this state lasts “for years of infinite number”, or “for a period proportionate to the merit of the being”; and when the mental forces peculiar to the state are exhausted, “the being is drawn down again to be reborn in the world of mortals”. Devachan is therefore an interlude between births in the world. The law of karma which forces us all to enter the world, being ceaseless in its operation and also universal in scope, acts also on the being in devachan, for only by the force or operation of Karma are we taken out of devachan. It is something like the pressure of atmosphere which, being continuous and uniform, will push out or crush that which is subjected to it unless there be a compensating quantity of atmosphere to counteract the pressure. In the present case the karma of the being is the atmosphere always press110ing the being on or out from state to state; the counteracting quantity of atmosphere is the force of the being’s own life-thoughts and aspirations which prevent his coming out of devachan until that force is exhausted, but which being spent has no more power to hold back the decree of our self-made mortal destiny.

The necessity for this state after death is one of the necessities of evolution growing out of the nature of mind and soul. The very nature of manas requires a devachanic state as soon as the body is lost, and it is simply the effect of loosening the bonds placed upon the mind by its physical and astral encasement. In life we can but to a fractional extent act out the thoughts we have each moment; and still less can we exhaust the psychic energies engendered by each day’s aspirations and dreams. The energy thus engendered is not lost or annihilated, but is stored in Manas, but the body, brain, and astral body permit no full development of the force. Hence, held latent until death, it bursts then from the weakened bonds and plunges Manas, the thinker, into the expansion, use, and development of the thought-force set up in life. The impossibility of escaping this necessary state lies in man’s ignorance of his own powers and faculties. From this ignorance delusion arises, and Manas not being wholly free is carried by its own force into the thinking of devachan. But while ignorance is the cause for going into this state the whole process is remedial, restful, and beneficial. For if the average man returned at once to another body in the same civilization he had just quitted, his soul would be completely tired out and deprived of the needed opportunity for the development of the higher part of his nature.

Now the Ego being minus mortal body and kama, clothes itself in devachan with a vesture which cannot be called body but may be styled means or vehicle, and in that it functions in the devachanic state en111tirely on the plane of mind and soul. Everything is as real then to the being as this world seems to be to us. It simply now has gotten the opportunity to make its own world for itself unhampered by the clogs of physical life. Its state may be compared to that of the poet or artist who, rapt in ecstacy of composition or arrangement of color, cares not for and knows not of either time or objects of the world.

We are making causes every moment, and but two fields exist for the manifestation in effect of those causes. These are, the objective as this world is called, and the subjective which is both here and after we have left this life. The objective field relates to earth life and the grosser part of man, to his bodily acts and his brain thoughts, as also sometimes to his astral body. The subjective has to do with his higher and spiritual parts. In the objective field the psychic impulses cannot work out, nor can the high leanings and aspirations of his soul; hence these must be the basis, cause, substratum, and support for the state of devachan. What then is the time, measured by mortal years, that one will stay in devachan?

This question while dealing with what earth-men call time does not, of course, touch the real meaning of time itself, that is, of what may be in fact for this solar system the ultimate order, precedence, succession, and length of moments. It is a question which may be answered in respect to our time, but not certainly in respect to the time on the planet Mercury, for instance, where time is not the same as ours, nor, indeed, in respect to time as conceived by the soul. As to the latter any man can see that after many years have slipped away he has no direct perception of the time just passed, but is able only to pick out some of the incidents which marked its passage, and as to some poignant or happy instants or hours he seems to feel them as but of yesterday. And thus it is for the being in devachan. No time is there. The soul has all the benefit of what goes on within itself112 in that state, but it indulges in no speculations as to the lapse of moments; all is made up of events, while all the time the solar orb is marking off the years for us on the earth plane. This cannot be regarded as an impossibility if we will remember how, as is well known in life, events, pictures, thoughts, argument, introspective feeling will all sweep over us in perfect detail in an instant, or, as is known of those who have been drowning, the events of a whole life time pass in a flash before the eye of the mind. But the Ego remains as said in devachan for a time exactly proportioned to the psychic impulses generated during life. Now this being a matter which deals with the mathematics of the soul, no one but a Master can tell what the time would be for the average man of this century in every land. Hence we have to depend on the Masters of wisdom for that average, as it must be based upon a calculation. They have said, as is well put by Mr. A. P. Sinnett in his Esoteric Buddhism, that the period is fifteen hundred years in general. From a reading of his book, which was made up from letters from the Masters, it is to be inferred he desires it to be understood that the devachanic period is in each and every case fifteen centuries; but to do away with that misapprehension his informants wrote at a later date that that is the average period and not a fixed one. Such must be the truth, for as we see that men differ in respect to the periods of time they remain in any state of mind in life due to the varying intensities of their thoughts, so it must be in devachan where thought has a greater force though always due to the being who had the thoughts.

What the Master did say on this is as follows:113 “The ‘dream of devachan’ lasts until karma is satisfied in that direction. In devachan there is a gradual exhaustion of force. The stay in devachan is proportionate to the unexhausted psychic impulses originated in earth life. Those whose actions were preponderatingly material will be sooner brought back into rebirth by the force of Tanha.” Tanha is the thirst for life. He therefore who has not in life originated many psychic impulses will have but little basis or force in his essential nature to keep his higher principles in devachan. About all he will have are those originated in childhood before he began to fix his thoughts on materialistic thinking. The thirst for life expressed by the word Tanha is the pulling or magnetic force lodged in the skandhas inherent in all beings. In such a case as this the average rule does not apply, since the whole effect either way is due to a balancing of forces and is the outcome of action and reaction. And this sort of materialistic thinker may emerge out of devachan into another body here in a month, allowing for the unexpended psychic forces originated in early life. But as every one of such persons varies as to class, intensity and quantity of thought and psychic impulse, each may vary in respect to the time of stay in devachan. Desperately materialistic thinkers will remain in the devachanic condition stupefied or asleep, as it were, as they have no forces in them appropriate to that state save in a very vague fashion, and for them it can be very truly said that there is no state after death so far as mind is concerned; they are torpid for a while, and then they live again on earth. This general average of the stay in devachan gives us the length of a very important human cycle, the Cycle of Reïncarnation. For under that law national development will be found to repeat itself, and the times that are past will be found to come again.

The last series of powerful and deeply imprinted thoughts are those which give color and trend to the whole life in devachan. The last moment will color each subsequent moment. On those the soul and mind fix themselves and weave of them a whole set of events and experiences, expanding them to their highest limit, carrying out all that was not possible114 in life. Thus expanding and weaving these thoughts the entity has its youth and growth and growing old, that is, the uprush of the force, its expansion, and its dying down to final exhaustion. If the person has led a colorless life the devachan will be colorless; if a rich life, then it will be rich in variety and effect. Existence there is not a dream save in a conventional sense, for it is a stage of the life of man, and when we are there this present life is a dream. It is not in any sense monotonous. We are too prone to measure all possible states of life and places for experience by our present earthly one and to imagine it to be reality. But the life of the soul is endless and not to be stopped for one instant. Leaving our physical body is but a transition to another place or plane for living in. But as the ethereal garments of devachan are more lasting than those we wear here, the spiritual, moral, and psychic causes use more time in expanding and exhausting in that state than they do on earth. If the molecules that form the physical body were not subject to the general chemical laws that govern physical earth, then we should live as long in these bodies as we do in the devachanic state. But such a life of endless strain and suffering would be enough to blast the soul compelled to undergo it. Pleasure would then be pain, and surfeit would end but in an immortal insanity. Nature, always kind, leads us soon again into heaven for a rest, for the flowering of the best and highest in our natures.

Devachan is then neither meaningless nor useless. “In it we are rested; that part of us which could not bloom under the chilling skies of earth-life bursts forth into flower and goes back with us to earth-life stronger and more a part of our nature than before. Why should we repine that Nature kindly aids us in the interminable struggle, why keep the mind revolving about the present petty personality and its good and evil fortunes?”2

But it is sometimes asked, what of those we have left behind: do we see them there? We do not see them there in fact, but we make to ourselves their images as full, complete, and objective as in life, and devoid of all that we then thought was a blemish. We live with them and see them grow great and good instead of mean or bad. The mother who has left a drunken son behind finds him before her in devachan a sober, good man, and likewise through all possible cases, parent, child, husband, and wife have their loved ones there perfect and full of knowledge. This is for the benefit of the soul. You may call it a delusion if you will, but the illusion is necessary to happiness just as it often is in life. And as it is the mind that makes the illusion, it is no cheat. Certainly the idea of a heaven built over the verge of hell where you must know, if any brains or memory are left to you under the modern orthodox scheme, that your erring friends and relatives are suffering eternal torture, will bear no comparison with the doctrine of devachan. But entities in devachan are not wholly devoid of power to help those left on earth. Love, the master of life, if real, pure, and deep, will sometimes cause the happy Ego in devachan to affect those left on earth for their good, not only in the moral field but also in that of material circumstance. This is possible under a law of the occult universe which cannot be explained now with profit, but the fact may be stated. It has been given out before this by H. P. Blavatsky, without, however, much attention being drawn to it.

The last question to consider is whether we here can reach those in devachan or do they come here. We cannot reach them nor affect them unless we are Adepts. The claim of mediums to hold communion with the spirits of the dead is baseless, and still less valid is the claim of ability to help those who have gone to devachan. The Mahatma, a being who has developed all his powers and is free from illusion,116 can go into the devachanic state and then communicate with the Egos there. Such is one of their functions, and that is the only school of the Apostles after death. They deal with certain entities in devachan for the purpose of getting them out of the state so as to return to earth for the benefit of the race. The Egos they thus deal with are those whose nature is great and deep but who are not wise enough to be able to overcome the natural illusions of devachan. Sometimes also the hypersensitive and pure medium goes into this state and then holds communication with the Egos there, but it is rare, and certainly will not take place with the general run of mediums who trade for money. But the soul never descends here to the medium. And the gulf between the consciousness of devachan and that of earth is so deep and wide that it is but seldom the medium can remember upon returning to recollection here what or whom it met or saw or heard in devachan. This gulf is similar to that which separates devachan from rebirth; it is one in which all memory of what preceded it is blotted out.

The whole period allotted by the soul’s forces being ended in devachan, the magnetic threads which bind it to earth begin to assert their power. The Self wakes from the dream, it is borne swiftly off to a new body, and then, just before birth, it sees for a moment all the causes that led it to devachan and back to the life it is about to begin, and knowing it to be all just, to be the result of its own past life, it repines not but takes up the cross again—and another soul has come back to earth.

_______________

Notes:

2 Letter from Mahatma K. H. See Path, p. 192, Vol. 5.
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Re: The Ocean of Theosophy, by William Judge

Postby admin » Tue May 29, 2018 3:21 am

CHAPTER XIV.

A cycle is a ring or turning, as the derivation of the word indicates. The corresponding words in the Sanscrit are Yuga, Kalpa, Manvantara, but of these yuga comes nearest to cycle, as it is lesser in duration than the others. The beginning of a cycle must be a moment, that added to other moments makes a day, and those added together constitute months, years, decades, and centuries. Beyond this the West hardly goes. It recognizes the moon cycle and the great sidereal one, but looks at both and upon the others merely as periods of time. If we are to consider them as but lengths of time there is no profit except to the dry student or to the astronomer. And in this way to-day they are regarded by European and American thinkers, who say cycles exist but have no very great bearing on human life and certainly no bearing on the actual recurrence of events or the reäppear118ance on the stage of life of persons who once lived in the world. The theosophical theory is distinctly otherwise, as it must be if it carries out the doctrine of reïncarnation to which in preceding pages a good deal of attention has been given. Not only are the cycles named actual physical facts in respect to time, but they and other periods have a very great effect on human life and the evolution of the globe with all the forms of life thereon. Starting with the moment and proceeding through a day, this theory erects the cycle into a comprehensive ring, which includes all in its limits. The moment being the basis, the question to be settled in respect to the great cycles is, When did the first moment come? This cannot be answered, but it can be said that the truth is held by the ancient theosophists to be that at the first moments of the solidification of this globe the mass of matter involved attained a certain and definite rate of vibration which will hold through all variations in any part of it until its hour for dissolution comes. These rates of vibration are what determine the different cycles, and, contrary to the ideas of western science, the doctrine is that the solar system and the globe we are now on will come to an end when the force behind the whole mass of seen and unseen matter has reached its limit of duration under cyclic law. Here our doctrine is again different from both the religious and scientific one. We do not admit that the ending of the force is the withdrawal by a God of his protection, nor the sudden propulsion by him of another force against the globe, but that the force at work and determining the great cycle is that of man himself considered as a spiritual being; when he is done using the globe he leaves it, and then with him goes out the force holding all together; the consequence is dissolution by fire or water or what not, these phenomena being simply effects and not causes. The ordinary scientific speculations on this head are that the earth may fall into the sun, or that a comet119 of density may destroy the globe, or that we may collide with a greater planet known or unknown. These dreams are idle for the present.

Reïncarnation being the great law of life and progress, it is interwoven with that of the cycles and karma. These three work together, and in practice it is almost impossible to disentangle reïncarnation from cyclic law. Individuals and nations in definite streams return in regularly recurring periods to the earth, and thus bring back to the globe the arts, the civilization, the very persons who once were on it at work. And as the units in nation and race are connected together by invisible strong threads, large bodies of such units moving slowly but surely all together reunite at different times and emerge again and again together into new race and new civilization as the cycles roll their appointed rounds. Therefore the souls who made the most ancient civilizations will come back and bring the old civilization with them in idea and essence, which being added to what others have done for the development of the human race in its character and knowledge will produce a new and higher state of civilization. This newer and better development will not be due to books, to records, to arts or mechanics, because all those are periodically destroyed so far as physical evidence goes, but the soul ever retaining in Manas the knowledge it once gained and always pushing to completer development the higher principles and powers, the essence of progress remains and will as surely come out as the sun shines. And along this road are the points when the small and large cycles of Avatars bring out for man’s benefit the great characters who mould the race from time to time.

The Cycle of Avatars includes several smaller ones. The greater are those marked by the appearance of Rama and Krishna among the Hindus, of Menes among the Egyptians, of Zoroaster among the Persians, and of Buddha to the Hindus and other120 nations of the East. Buddha is the last of the great Avatars and is in a larger cycle than is Jesus of the Jews, for the teachings of the latter are the same as those of Buddha and tinctured with what Buddha had taught to those who instructed Jesus. Another great Avatar is yet to come, corresponding to Buddha and Krishna combined. Krishna and Rama were of the military, civil, religious, and occult order; Buddha of the ethical, religious, and mystical, in which he was followed by Jesus; Mohammed was a minor intermediate one for a certain part of the race, and was civil, military, and religious. In these cycles we can include mixed characters who have had great influence on nations, such as King Arthur, Pharaoh, Moses, Charlemagne reïncarnated as Napoleon Buonaparte, Clovis of France reborn as Emperor Frederic III of Germany, and Washington the first President of the United States of America where the root for the new race is being formed.

At the intersection of the great cycles dynamic effects follow and alter the surface of the planet by reason of the shifting of the poles of the globe or other convulsion. This is not a theory generally acceptable, but we hold it to be true. Man is a great dynamo, making, storing, and throwing out energy, and when masses of men composing a race thus make and distribute energy, there is a resulting dynamic effect on the material of the globe which will be powerful enough to be distinct and cataclysmic. That there have been vast and awful disturbances in the strata of the world is admitted on every hand and now needs no proof; these have been due to earthquakes and ice formation so far as concerns geology; but in respect to animal forms the cyclic law is that certain animal forms now extinct and also certain human ones not known but sometimes suspected will return again in their own cycle; and certain human languages now known as dead will be in use once more at their appointed cyclic hour.

“The Metonic cycle is that of the Moon. It is a period of about nineteen years, which being completed the new and the full moons return on the same days of the month.”

“The cycle of the Sun is a period of twenty eight years, which having elapsed the Dominical or Sunday letters return to their former place and proceed in the former order according to the Julian calendar.”

The great Sidereal year is the period taken by the equinoctial points to make in their precession a complete revolution of the heavens. It is composed of 25,868 solar years almost. It is said that the last sidereal year ended about 9,868 years ago, at which time there must have been on this earth a violent convulsion or series of such, as well as distributions of nations. The completion of this grand period brings the earth into newer spaces of the cosmos, not in respect to its own orbit, but by reason of the actual progress of the sun in an orbit of its own that cannot be measured by any observer of the present day, but which is guessed at by some and located in one of the constellations.

Affecting man especially are the spiritual, psychic, and moral cycles, and out of these grow the national, racial, and individual cycles. Race and national cycles are both historical. The individual cycles are of reïncarnation, of sensation, and of impression. The length of the individual reïncarnation cycle for the general mass of men is fifteen hundred years, and this in its turn gives us a large historical cycle related closely to the progress of civilization. For as the masses of persons return from devachan, it must follow that the Roman, the Greek, the old Aryan, and other Ages will be seen again and can to a very great extent be plainly traced. But man is also affected by astronomical cycles because he is an integral part of the whole, and these cycles mark the periods when mankind as a whole will undergo a change. In the sacred books of all122 nations these are often mentioned, and are in the Bible of the Christians, as, for instance, in the story of Jonah in the belly of the whale. This is an absurdity when read as history, but not so as an astronomical cycle. “Jonah” is in the constellations, and when that astronomical point which represents man reaches a point in the Zodiac which is directly opposite the belly of Cetus or the whale on the other side of the circle, by what is known as the process of opposition, then Jonah is said to be in the centre of the fish and is “thrown out” at the expiration of the period when that man-point has passed so far along in the Zodiac as to be out of opposition to the whale. Similarly as the same point moves thus through the Zodiac it is brought by opposition into the different constellations that are exactly opposite from century to century while it moves along. During these progresses changes take place among men and on earth exactly signified by the constellations when those are read according to the right rules of symbology. It is not claimed that the conjunction causes the effect, but that ages ago the Masters of Wisdom worked out all the problems in respect to man and found in the heavens the means for knowing the exact dates when events are sure to recur, and then by imprinting in the minds of older nations the symbology of the Zodiac were able to preserve the record and the prophecy. Thus in the same way that a watchmaker can tell the hour by the arrival of the hands or the works of the watch at certain fixed points, the Sages can tell the hour for events by the Zodiacal clock. This is not of course believed to-day, but it will be well understood in future centuries, and as the nations of the earth have all similar symbols in general for the Zodiac, and as also the records of races long dead have the same, it is not likely that the vandal-spirit of the western nineteenth century will be able to efface this valuable heritage of our evolution. In Egypt the Denderah Zodiac tells the same tale as123 that one left to us by the old civilization of the American continent, and all of these are from the same source; they are the work of the Sages who come at the beginning of the great human cycle and give to man when he begins his toilsome ascent up the road of development those great symbols and ideas of an astronomical character which will last through all the cycles.

In regard to great cataclysms occurring at the beginning and ending of the great cycles, the main laws governing the effects are those of Karma and Reëmbodiment, or Reïncarnation, proceeding under cyclic rule. Not only is man ruled by these laws, but every atom of matter as well, and the mass of matter is constantly undergoing a change at the same time with man. It must therefore exhibit alterations corresponding to those through which the thinker is going. On the physical plane effects are brought out through the electrical and other fluids acting with the gases on the solids of the globe. At the change of a great cycle they reach what may be termed the exploding point and cause violent convulsions of the following classes: (a) Earthquakes, (b) Floods, (c) Fire, (d) Ice.

Earthquakes may be brought on according to this philosophy by two general causes; first, subsidence or elevation under the earth-crust due to heat and steam, second, electrical and magnetic changes which affect water and earth at the same time. These last have the power to instantaneously make the earth fluidic without melting it, thus causing immense and violent displacements in large or small waves. And this effect is sometimes seen now in earthquake districts when similar electrical causes are at work in a smaller measure.

Floods of general extent are caused by displacement of water from the subsidence or elevation of land, and by those combined with electrical change which induces a copious discharge of moisture. The124 latter is not a mere emptying of a cloud, but a sudden turning of vast bodies of fluids and solids into water.

Universal fires come on from electrical and magnetic changes in the atmosphere by which the moisture is withdrawn from the air and the latter turned into a fiery mass; and, secondly, by the sudden expansion of the solar magnetic centre into seven such centres, thus burning the globe.

Ice cataclysms come on not only from the sudden alteration of the poles but also from lowered temperature due to the alteration of the warm fluid currents in the sea and the hot magnetic currents in the earth, the first being known to science, the latter not. The lower stratum of moisture is suddenly frozen, and vast tracts of land covered in a night with many feet of ice. This can easily happen to the British Isles if the warm currents of the ocean are diverted from its shores.

Both Egyptians and Greeks had their cycles, but in our opinion derived them from the Indian Sages. The Chinese always were a nation of astronomers, and have recorded observations reaching far back of the Christian era, but as they belong to an old race which is doomed to extinction—strange as the assertion may appear—their conclusions will not be correct for the Aryan races. On the coming of the Christian era a heavy pall of darkness fell on the minds of men in the West, and India was for many centuries isolated so as to preserve these great ideas during the mental night of Europe. This isolation was brought about deliberately as a necessary precaution taken by that great Lodge to which I adverted in Chapter I, because its Adepts, knowing the cyclic laws perfectly, wished to preserve philosophy for future generations. As it would be mere pedantry and speculation to discuss the unknown Saros and Naros and other cycles of the Egyptians, I will give the Brahmanical ones, since they tally almost exactly with the correct periods.

125

A period or exhibition of universal manifestation is called a Brahmanda, that is a complete life of Brahma, and Brahma’s life is made of his days and years, which, being cosmical are each of immense duration. His day is as man’s 24 odd hours long, his year 360 odd days, the number of his years is 100.

Taking now this globe—since we are concerned with no other—its government and evolution proceed under Manu or man, and from this is the term Manvantara or “between two Manus.” The course of evolution is divided into four Yugas for every race in its own time and way. These Yugas do not affect all mankind at one and the same time, as some races are in one of the Yugas while others are in a different cycle. The Red Indian, for instance, is in the end of his stone age, while the Aryans are in quite a different state. These four Yugas are: Krita, or Satya, the golden; Treta; Dvapara; and Kali or the black. The present age for the West and India is Kali Yuga, especially in respect to moral and spiritual development. The first of these is slow in comparison with the rest, and the present—Kali—is very rapid, its motion being accelerated precisely like certain astronomical periods known to-day in regard to the Moon, but not fully worked out.

TABLE.

-- / MORTAL YEARS.

360 (odd) mortal days make / 1
Krita Yuga has / 1,728,000
Treta Yuga “ / 1,296,000
Dvapara Yuga “ / 864,000
Kali Yuga “ / 432,000
Maha Yuga, or the four preceding, has / 4,320,000
71 Maha Yugas form the reign of one Manu, or / 306,720,000
14 Manus are / 4,294,080,000
Add the dawns or twilights between each Manu / 25,920,000
These reigns and dawns make 1000 Maha Yugas, a Kalpa, or Day of Brahma / 4,320,000,000
Brahma’s Night equals his Day and Day and Night together make / 8,640,000,000
360 of these Days make Brahma’s Year / 3,110,400,000,000
100 of these Years make Brahma’s Life / 311,040,000,000,000


The first 5000 years of Kali Yuga will end between the years 1897 and 1898. This Yuga began about 3102 years before the Christian era, at the time of Krishna’s death. As 1897-98 are not far off, the scientific men of to-day will have an opportunity of seeing whether the close of the five thousand year cycle will be preceded or followed by any convulsions or great changes political, scientific, or physical, or all of these combined. Cyclic changes are now proceeding as year after year the souls from prior civilizations are being incarnated in this period when liberty of thought and action are not so restricted in the West as they have been in the past by dogmatic religious prejudice and bigotry. And at the present time we are in a cycle of transition, when, as a transition period should indicate, everything in philosophy, religion, and society is changing. In a transition period the full and complete figures and rules respecting cycles are not given out to a generation which elevates money above all thoughts and scoffs at the spiritual view of man and nature.
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Re: The Ocean of Theosophy, by William Judge

Postby admin » Tue May 29, 2018 3:22 am

CHAPTER XV.

The ultimate origin or beginning of man is not to be discovered, although we may know when and from where the men of this globe came. Man never was not. If not on this globe, then on some others, he ever was, and will ever be in existence somewhere in the Cosmos. Ever perfecting and reaching up to the image of the Heavenly Man, he is always becoming. But as the human mind cannot go back to any beginning, we shall start with this globe. Upon this earth and upon the whole chain of globes of which it is a part seven races of men appeared simultaneously, coming over to it from other globes of an older chain. And in respect to this earth—the fourth of this chain—these seven races came simultaneously from another globe of this chain. This appearance of seven races together happens in the first and in part of the second round of the globes. In the128 second round the seven masses of beings are amalgamated, and their destiny after that is to slowly differentiate during the succeeding rounds until at the seventh round the seven first great races will be once more distinct, as perfect types of the human race as this period of evolution will allow. At the present time the seven races are mixed together, and representatives of all are in the many so-called races of men as classified by our present science. The object of this amalgamation and subsequent differentiation is to give to every race the benefit of the progress and power of the whole derived from prior progress in other planets and systems. For Nature never does her work in a hasty or undue fashion, but, by the sure method of mixture, precipitation, and separation, brings about the greatest perfection. And this method was one known to the Alchemists, though not fully understood in all its bearings even by them.

Hence man did not spring from a single pair. Neither did he come from any tribe or family of monkey. It is hopeless to look to either religion or science for a solution of the question, for science is confused on her own admission, and religion is tangled with a revelation that in its books controverts the theory put forward by the priest. Adam is called the first man, but the record in which the story is found shows that other races of men must have existed on the earth before Cain could have founded a city. The Bible, then, does not support the single pair theory. If we take up one of the hypotheses of Science and admit for the moment that man and monkey differentiated from one ancestor, we have then to decide where the first ancestor came from. The first postulate of the Lodge on this subject is that seven races of men appeared simultaneously on the earth, and the first negative assumption is that man did not spring from a single pair or from the animal kingdom.

The varieties of character and capacity which subsequently appear in man’s history are the forthcoming of the variations which were induced in the Egos in other and long anterior periods of evolution upon other chains of globes. These variations were so deeply impacted as to be equivalent to inherent characteristics. For the races of this globe the prior period of evolution was passed on the chain of globes of which our moon is the visible representative.

The burning question of the anthropoid apes as related to man is settled by the Masters of Wisdom, who say that instead of those being our progenitors they were produced by man himself. In one of the early periods of the globe the men of that time begot from large females of the animal kingdom the anthropoids, and in anthropoid bodies were caught a certain number of Egos destined one day to be men. The remainder of the descendants of the true anthropoid are the descendants of those illegitimate children of men, and will die away gradually, their Egos entering human bodies. Those half-ape and half-man bodies could not be ensouled by strictly animal Egos, and for that reason they are known to the Secret Doctrine as the “Delayed Race”, the only one not included in the fiat of Nature that no more Egos from the lower kingdoms will come into the human kingdom until the next Manvantara. But to all kingdoms below man except the anthropoids, the door is now closed for entry into the human stage, and the Egos in the subordinate forms must all wait their turn in the succeeding great Cycle. And as the delayed Egos of the Anthropoid family will emerge into the man stage later on, they will thus be rewarded for the long wait in that degraded race. All the other monkeys are products in the ordinary manner of the evolutionary processes.

On this subject I cannot do better than quote the words of one of those Masters of Wisdom, giving the esoteric anthropology from the secret volumes, thus:

The anatomical resemblance between Man and the higher Ape, so frequently cited by the Darwinists as pointing to some former ancestor common to both, presents an interesting problem the proper solution of which is to be sought for in the esoteric explanation of the genesis of the pithecoid stocks. We have given it so far as was useful by stating that the bestiality of the primeval mindless races resulted in the production of huge man-like monsters—the offspring of human and animal parents. As time rolled on and the still semi-astral forms consolidated into the physical, the descendants of these creatures were modified by external conditions until the breed, dwindling in size, culminated in the lower Apes of the Miocene period. With these the later Atlanteans renewed the sin of the “Mindless”—this time with full responsibility. The resultants of their crime were the species now known as the Anthropoid.... Let us remember the esoteric teaching which tells us of Man having had in the Third Round a gigantic Ape-like form on the astral plane. And similarly at the close of the Third Race in this Round. Thus it accounts for the human features of the Apes, especially of the later Anthropoids,—apart from the fact that these latter preserved by heredity a resemblance to their Atlanto-Lemurian sires.


The same teachers furthermore assert that the mammalian types were produced in the fourth round, subsequent to the appearance of the human types. For this reason there was no barrier against fertility, because the root-types of those mammals were not far enough removed to raise the natural barrier. The unnatural union in the third race, when man had not yet had the light of Manas given to him, was not a crime against Nature, since, no mind being present save in the merest germ, no responsibility could attach. But in the fourth round, the light of Manas being present, the renewal of the act by the new race was a crime, because it was done with a full knowledge of the consequences and against the warning of conscience. The karmic effect of this, including as it does all races, has yet to be fully felt and understood—at a much later day than now.

As man came to this globe from another planet, though of course then a being of very great power before being completely enmeshed in matter, so the131 lower kingdoms came likewise in germ and type from other planets, and carry on their evolution step by step upward by the aid of man, who is, in all periods of manifestation, at the front of the wave of life. The Egos in these lower kingdoms could not finish their evolution in the preceding globe-chain before its dissolution, and coming to this they go forward age after age, gradually approaching nearer the man stage. One day they too will become men and act as the advance guard and guide for other lower kingdoms of this or other globes. And in the coming from the former planet there are always brought with the first and highest class of beings some forms of animal life, some fruits and other products, as models or types for use here. It will not be profitable to go into this here with particularity, for being too far ahead of the time it would evoke only ridicule from some and stupidity from others. But the general forms of the various kingdoms being so brought over, we have next to consider how the differentiation of animal and other lower species began and was carried on.

This is the point where intelligent aid and interference from a mind or mass of minds is absolutely necessary. Such aid and interference was and is the fact, for Nature unaided cannot do the work right. But I do not mean that God or angel interferes and aids. It is Man who does this. Not the man of the day, weak and ignorant as he is, but great souls, high and holy men of immense power, knowledge, and wisdom. Just such as every man would now know he could become, if it were not that religion on one hand and science on the other have painted such a picture of our weakness, inherent evil and purely material origin that nearly all men think they are puppets of God or cruel fate without hope, or remain with a degrading and selfish aim in view both here and after. Various names have been given to these beings now removed from our plane.132 They are the Dhyanis, the Creators, the Guides, the Great Spirits, and so on by many titles. In theosophical literature they are called the Dhyanis.

By methods known to themselves and to the Great Lodge they work on the forms so brought over, and by adding here, taking away there, and often altering, they gradually transform by such alteration and addition the kingdoms of nature as well as the gradually forming gross body of man. This process is carried on chiefly in the purely astral period preceding the gross physical stage, as the impulses thus given will surely carry themselves forward through the succeeding times. When the midway point of evolution is reached the species emerge on to the present stage and not showing the connection to the eye of man nor to our instruments. The investigations of the day have traced certain species down to a point where, as is confessed, it is not known to what root they go back. Taking oxen on one side and horses on the other, we see that both are hoofed, but one has a split hoof and the other but one toe. These bring us back, when we reach the oldest ancestor of each, to the midway point, and there science has to stop. At this spot the wisdom of the Masters comes in to show that back of this is the astral region of ancient evolution, where were the root-types in which the Dhyanis began the evolution by alteration and addition which resulted in the differentiation afterwards on this gross plane into the various families, species, and genera.

A vast period of time, about 300,000,000 years, was passed by earth and man and all the kingdoms of nature in an astral stage. Then there was no gross matter such as we now know. This was in the early rounds when Nature was proceeding slowly with the work of perfecting the types on the astral plane, which is matter, though very fine in its texture. At the end of that stretch of years the process of hardening began, the form of man being the first to be133come solid, and then some of the astral prototypes of the preceding rounds were involved in the solidification, though really belonging to a former period when everything was astral. When those fossils are discovered it is argued that they must be those of creatures which coëxisted with the gross physical body of man.

While that argument is proper enough under the other theories of Science, it becomes only an assumption if the existence of the astral period be admitted. It would be beyond the scope of this work to go further into particulars. But it may incidentally be said that neither the bee nor the wheat could have had their original differentiation in this chain of globes, but must have been produced and finished in some other from which they were brought over into this. Why this should be so I am willing to leave for the present to conjecture.

To the whole theory it may be objected that Science has not been able to find the missing links between the root-types of the astral period and the present fossils or living species. In the year 1893 at Moscow Professor Virchow said in a lecture that the missing link was as far off as ever, as much of a dream as ever, and that no real evidence was at hand to show man as coming from the animals. This is quite true, and neither class of missing link will be discovered by Science under her present methods. For all of them exist in the astral plane and therefore are invisible to the physical eye. They can only be seen by the inner astral senses, which must first be trained to do their work properly, and until Science admits the existence of the astral and inner senses she will never try to develop them. Always, then, Science will be without the instruments for discovering the astral links left on the astral plane in the long course of differentiation. The fossils spoken of above, which were, so to say, solidified out of date, form an exception to the impossibility134 of finding any missing links, but they are blind alleys to Science because she admits none of the necessary facts.

The object of all this differentiation, amalgamation, and separation is well stated by another of the Masters, thus:

Nature consciously prefers that matter should be indestructible in organic rather than inorganic forms, and works slowly but incessantly towards the realization of this object—the evolution of conscious life out of inert material.
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Re: The Ocean of Theosophy, by William Judge

Postby admin » Tue May 29, 2018 3:22 am

CHAPTER XVI.

This lack of an adequate system of Psychology is a natural consequence of the materialistic bias of science and the paralyzing influence of dogmatic religion; the one ridiculing effort and blocking the way, the other forbidding investigation. The Roman Catholic branch of the Christian Church is in some respects an exception, however. It has always136 admitted the existence of the psychic world—for it is the realm of devils and angels, but as angels manifest when they choose and devils are to be shunned, no one is permitted by that Church to meddle in such matters except an authorized priest. So far as that Church’s prohibiting the pernicious practice of necromancy indulged in by “spiritualists” it was right, but not in its other prohibitions and restrictions. Real psychology is an Oriental product to-day. Very true the system was known in the West when a very ancient civilization flourished in America, and in certain parts of Europe anterior to the Christian era, but for the present day psychology in its true phase belongs to the Orient.

Are there psychic forces, laws, and powers? If there are, then there must be the phenomena. And if all that has been outlined in preceding chapters is true, then in man are the same powers and forces which are to be found anywhere in Nature. He is held by the Masters of Wisdom to be the highest product of the whole system of evolution, and mirrors in himself every power, however wonderful or terrible, of Nature; by the very fact of being such a mirror he is man.

This has long been recognized in the East, where the writer has seen exhibitions of such powers which would upset the theories of many a Western man of science. And in the West the same phenomena have been repeated for the writer, so that he knows of his own knowledge that every man of every race has the same powers potentially. The genuine psychic—or, as they are often called, magical—phenomena done by the Eastern faquir or yogee are all performed by the use of natural forces and processes not even dreamed of as yet by the West. Levitation of the body in apparent defiance of gravitation is a thing to be done with ease when the process is completely mastered. It contravenes no law. Gravitation is only half of a law. The Oriental sage admits gravity,137 if one wishes to adopt the term; but the real term is attraction, the other half of the law being expressed by the word repulsion, and both being governed by the great laws of electrical force. Weight and stability depend on polarity, and when the polarity of an object is altered in respect to the earth immediately underneath it, then the object may rise. But as mere objects are devoid of the consciousness found in man, they cannot rise without certain other aids. The human body, however, will rise in the air unsupported, like a bird, when its polarity is thus changed. This change is brought about consciously by a certain system of breathing known to the Oriental; it may be induced also by aid from certain natural forces spoken of later, in the cases of those who without knowing the law perform the phenomena, as with the saints of the Roman Catholic Church.

A third great law which enters into many of the phenomena of the East and West is that of Cohesion. The power of Cohesion is a distinct power of itself, and not a result as is supposed. This law and its action must be known if certain phenomena are to be brought about, as, for instance, what the writer has seen, the passing of one solid iron ring through another, or a stone through a solid wall. Hence another force is used which can only be called dispersion. Cohesion is the dominating force, for, the moment the dispersing force is withdrawn, the cohesive force restores the particles to their original position.

Following this out the Adept in such great dynamics is able to disperse the atoms of an object—excluding always the human body—to such a distance from each other as to render the object invisible, and then can send them along a current formed in the ether to any distance on the earth. At the desired point the dispersing force is withdrawn, when immediately cohesion reässerts itself and the object reäppears intact. This may sound like fiction, but being138 known to the Lodge and its disciples as an actual fact, it is equally certain that Science will sooner or later admit the proposition.

But the lay mind infected by the materialism of the day wonders how all these manipulations are possible, seeing that no instruments are spoken of. The instruments are in the body and brain of man. In the view of the Lodge “the human brain is an exhaustless generator of force”, and a complete knowledge of the inner chemical and dynamic laws of Nature, together with a trained mind, give the possessor the power to operate the laws to which I have referred. This will be man’s possession in the future, and would be his to-day were it not for blind dogmatism, selfishness, and materialistic unbelief. Not even the Christian lives up to his Master’s very true statement that if one had faith he could remove a mountain. A knowledge of the law when added to faith gives power over matter, mind, space, and time.

Using the same powers, the trained Adept can produce before the eye, objective to the touch, material which was not visible before, and in any desired shape. This would be called creation by the vulgar, but it is simply evolution in your very presence. Matter is held suspended in the air about us. Every particle of matter, visible or still unprecipitated, has been through all possible forms, and what the Adept does is to select any desired form, existing, as they all do, in the Astral Light and then by effort of the Will and Imagination to clothe the form with the matter by precipitation. The object so made will fade away unless certain other processes are resorted to which need not be here described, but if these processes are used the object will remain permanently. And if it is desired to make visible a message on paper or other surface, the same laws and powers are used. The distinct—photographically and sharply definite—image of every line139 of every letter or picture is formed in the mind, and then out of the air is drawn the pigment to fall within the limits laid down by the brain, “the exhaustless generator of force and form”. All these things the writer has seen done in the way described, and not by any hired or irresponsible medium, and he knows whereof he speaks.

This, then, naturally leads to the proposition that the human Will is all powerful and the Imagination is a most useful faculty with a dynamic force. The Imagination is the picture-making power of the human mind. In the ordinary average human person it has not enough training or force to be more than a sort of dream, but it may be trained. When trained it is the Constructor in the Human Workshop. Arrived at that stage it makes a matrix in the Astral substance through which effects objectively will flow. It is the greatest power, after Will, in the human assemblage of complicated instruments. The modern Western definition of Imagination is incomplete and wide of the mark. It is chiefly used to designate fancy or misconception and at all times stands for unreality. It is impossible to get another term as good because one of the powers of the trained Imagination is that of making an image. The word is derived from those signifying the formation or reflection of an image. This faculty used, or rather suffered to act, in an unregulated mode has given the West no other idea than that covered by “fancy”. So far as that goes it is right but it may be pushed to a greater limit, which, when reached causes the Imagination to evolve in the Astral substance an actual image or form which may be then used in the same way as an iron moulder uses a mould of sand for the molten iron. It is therefore the King faculty, inasmuch as the Will cannot do its work if the Imagination be at all weak or untrained. For instance, if the person desiring to precipitate from the air wavers in the least with the image made in the Astral substance,140 the pigment will fall upon the paper in a correspondingly wavering and diffused manner.

To communicate with another mind at any distance the Adept attunes all the molecules of the brain and all the thoughts of the mind so as to vibrate in unison with the mind to be affected, and that other mind and brain have also to be either voluntarily thrown into the same unison or fall into it voluntarily. So though the Adept be at Bombay and his friend in New York, the distance is no obstacle, as the inner senses are not dependent on an ear, but may feel and see the thoughts and images in the mind of the other person.

And when it is desired to look into the mind and catch the thoughts of another and the pictures all around him of all he has thought and looked at, the Adept’s inner sight and hearing are directed to the mind to be seen, when at once all is visible. But, as said before, only a rogue would do this, and the Adepts do not do it except in strictly authorized cases. The modern man sees no misdemeanor in looking into the secrets of another by means of this power, but the Adepts say it is an invasion of the rights of the other person. No man has the right, even when he has the power in his hand, to enter into the mind of another and pick out its secrets. This is the law of the Lodge to all who seek, and if one sees that he is about to discover the secrets of another he must at once withdraw and proceed no further. If he proceeds his power is taken from him in the case of a disciple; in the case of any other person he must take the consequence of this sort of burglary. For Nature has her laws and her policemen, and if we commit felonies in the Astral world the great Law and the guardians of it, for which no bribery is possible, will execute the penalty, no matter how long we wait, even if it be for ten thousand years. Here is another safeguard for ethics and morals. But until men admit the system of philoso141phy put forward in this book, they will not deem it wrong to commit felonies in fields where their weak human law has no effect, but at the same time by thus refusing the philosophy they will put off the day when all may have these great powers for the use of all.

Among phenomena useful to notice are those consisting of the moving of objects without physical contact. This may be done, and in more than one way. The first is to extrude from the physical body the Astral hand and arm, and with those grasp the object to be moved. This may be accomplished at a distance of as much as ten feet from the person. I do not go into argument on this, only referring to the properties of the Astral substance and members. This will serve to some extent to explain several of the phenomena of mediums. In nearly all cases of such apportation the feat is accomplished by thus using the unseen but material Astral hand. The second method is to use the elementals of which I have spoken. They have the power when directed by the inner man to carry objects by changing the polarity, and then we see, as with the fakirs of India and some mediums in America, small objects moving apparently unsupported. These elemental entities are used when things are brought from longer distances than the length to which the Astral members may be stretched. It is no argument against this that mediums do not know they do so. They rarely if ever know anything about how they accomplish any feat, and their ignorance of the law is no proof of its non-existence. Those students who have seen the forces work from the inside will need no argument on this.

Clairvoyance, clairaudience, and second-sight are all related very closely. Every exercise of any one of them draws in at the same time both of the others. They are but variations of one power. Sound is one of the distinguishing characteristics of the Astral sphere, and as light goes with sound, sight obtains142 simultaneously with hearing. To see an image with the Astral senses means that at the same time there is a sound, and to hear the latter infers the presence of a related image in Astral substance. It is perfectly well known to the true student of occultism that every sound produces instantaneously an image, and this, so long known in the Orient, has lately been demonstrated in the West in the production to the eye of sound pictures on a stretched tympanum. This part of the subject can be gone into very much further with the aid of occultism, but as it is a dangerous one in the present state of society I refrain at this point. In the Astral Light are pictures of all things whatsoever that happened to any person, and as well also pictures of those events to come the causes for which are sufficiently well marked and made. If the causes are yet indefinite, so will be the images of the future. But for the mass of events for several years to come all the producing and efficient causes are always laid down with enough definiteness to permit the seer to see them in advance as if present. By means of these pictures, seen with the inner senses, all clairvoyants exercise their strange faculty. Yet it is a faculty common to all men, though in the majority but slightly developed; but occultism asserts that were it not for the germ of this power slightly active in every one no man could convey to another any idea whatsoever.

In clairvoyance the pictures in the Astral Light pass before the inner vision and are reflected into the physical eye from within. They then appear objectively to the seer. If they are of past events or those to come, the picture only is seen; if of events actually then occurring, the scene is perceived through the Astral Light by the inner sense. The distinguishing difference between ordinary and clairvoyant vision is, then, that in clairvoyance with waking sight the vibration is communicated to the brain first, from which it is transmitted to the physical eye, where it143 sets up an image upon the retina, just as the revolving cylinder of the phonograph causes the mouthpiece to vibrate exactly as the voice had vibrated when thrown into the receiver. In ordinary eye vision the vibrations are given to the eye first and then transmitted to the brain. Images and sounds are both caused by vibrations, and hence any sound once made is preserved in the Astral Light from whence the inner sense can take it and from within transmit it to the brain, from which it reaches the physical ear. So in clairaudience at a distance the hearer does not hear with the ear, but with the centre of hearing in the Astral body. Second-sight is a combination of clairaudience and clairvoyance or not, just as the particular case is, and the frequency with which future events are seen by the second-sight seer adds an element of prophecy.

The highest order of clairvoyance—that of spiritual vision—is very rare. The usual clairvoyant deals only with the ordinary aspects and strata of the Astral matter. Spiritual sight comes only to those who are pure, devoted, and firm. It may be attained by special development of the particular organ in the body through which alone such sight is possible, and only after discipline, long training, and the highest altruism. All other clairvoyance is transitory, inadequate, and fragmentary, dealing, as it does, only with matter and illusion. Its fragmentary and inadequate character results from the fact that hardly any clairvoyant has the power to see into more than one of the lower grades of Astral substance at any one time. The pure-minded and the brave can deal with the future and the present far better than any clairvoyant. But as the existence of these two powers proves the presence in us of the inner senses and of the necessary medium—the Astral Light, they have, as such human faculties, an important bearing upon the claims made by the so-called “spirits” of the séance room.

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Dreams are sometimes the result of brain action automatically proceeding, and are also produced by the transmission into the brain by the real inner person of those scenes or ideas high or low which that real person has seen while the body slept. They are then strained into the brain as if floating on the soul as it sinks into the body. These dreams may be of use, but generally the resumption of bodily activity destroys the meaning, perverts the image, and reduces all to confusion. But the great fact of all dreaming is that some one perceives and feels therein, and this is one of the arguments for the inner person’s existence. In sleep the inner man communes with higher intelligences, and sometimes succeeds in impressing the brain with what is gained, either a high idea or a prophetic vision, or else fails in consequence of the resistance of brain fibre. The karma of the person also determines the meaning of a dream, for a king may dream that which relates to his kingdom, while the same thing dreamed by a citizen relates to nothing of temporal consequence. But, as said by Job: “In dreams and visions of the night man is instructed.”

Apparitions and doubles are of two general classes. The one, astral shells or images from the astral world, either actually visible to the eye or the result of vibration within thrown out to the eye and thus making the person think he sees an objective form without. The other, the astral body of living persons and carrying full consciousness or only partially so endowed. Laborious attempts by Psychical Research Societies to prove apparitions without knowing these laws really prove nothing, for out of twenty admitted cases nineteen may be the objectivization of the image impressed on the brain. But that apparitions have been seen there is no doubt. Apparitions of those just dead may be either pictures made objective as described, or the Astral Body—called Kama Rupa at this stage—of the deceased. And as the145 dying thoughts and forces released from the body are very strong, we have more accounts of such apparitions than of any other class.

The Adept may send out his apparition, which, however, is called by another name, as it consists of his conscious and trained astral body endowed with all his intelligence and not wholly detached from his physical frame.

Theosophy does not deny nor ignore the physical laws discovered by science. It admits all such as are proven, but it asserts the existence of others which modify the action of those we ordinarily know. Behind all the visible phenomena is the occult cosmos with its ideal machinery; that occult cosmos can only be fully understood by means of the inner senses which pertain to it; those senses will not be easily developed if their existence is denied. Brain and mind acting together have the power to evolve forms, first as astral ones in astral substance, and later as visible ones by accretions of the matter on this plane. Objectivity depends largely on perception, and perception may be affected by inner stimuli. Hence a witness may either see an object which actually exists as such without, or may be made to see one by internal stimulus. This gives us three modes of sight: (a) with the eye by means of light from an object, (b) with the inner senses by means of the Astral Light, and (c) by stimulus from within which causes the eye to report to the brain, thus throwing the inner image without. The phenomena of the other senses may be tabulated in the same manner.

The Astral substance being the register of all thoughts, sounds, pictures, and other vibrations, and the inner man being a complete person able to act with or without coördination with the physical, all the phenomena of hypnotism, clairvoyance, clairaudience, mediumship, and the rest of those which are not consciously performed may be explained. In the Astral substance are all sounds and pictures, and146 in the Astral man remain impressions of every event, however remote or insignificant; these acting together produce the phenomena which seem so strange to those who deny or are unaware of the postulates of occultism.

But to explain the phenomena performed by Adepts, Fakirs, Yogees, and all trained occultists, one has to understand the occult laws of chemistry, of mind, of force, and of matter. These it is obviously not the province of such a work as this to treat in detail.
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Re: The Ocean of Theosophy, by William Judge

Postby admin » Tue May 29, 2018 3:23 am

CHAPTER XVII.

In the history of psychical phenomena the records of so-called “spiritualism” in Europe, America, and elsewhere hold an important place. Advisedly I say that no term was ever more misapplied than that of “spiritualism” to the cult in Europe and America just mentioned, inasmuch as there is nothing of the spirit about it. The doctrines given in preceding chapters are those of true spiritualism; the misnamed practices of modern mediums and so-called spiritists constitute the Worship of the Dead, old-fashioned necromancy, in fact, which was always prohibited by spiritual teachers. They are a gross materializing of the spiritual idea, and deal with matter more than with its opposite. This cult is supposed by some to have originated about forty years ago in America at Rochester, N. Y., under the mediumship of the Fox sisters, but it was known in Salem during the witchcraft excitement, and in Europe one hundred years ago the same practices were pursued, similar phenomena seen, mediums developed, and séances held. For centuries it has been well known in India where it is properly designated “bhuta worship”, meaning the attempt to communicate with the devil or Astral remnants of deceased persons. This should be its name here also, for by it the gross and devilish, or earthly, parts of man are excited, appealed to, and communicated with. But the facts of the long record of forty years in America demand a brief examination. These facts all studious Theosophists must admit. The theosophical explanation and deductions, however, are totally different from those of the average spiritualist. A philosophy has148 not been evolved in the ranks or literature of spiritualism; nothing but theosophy will give the true explanation, point out defects, reveal dangers, and suggest remedies.

As it is plain that clairvoyance, clairaudience, thought-transference, prophecy, dream and vision, levitation, apparitional appearance, are all powers that have been known for ages, the questions most pressing in respect to spiritualism are those relating to communication with the souls of those who have left this earth and are now disembodied, and with unclassified spirits who have not been embodied here but belong to other spheres. Perhaps also the question of materialization of forms at séances deserves some attention. Communication includes trance-speaking, slate and other writing, independent voices in the air, speaking through the physical vocal organs of the medium, and precipitation of written messages out of the air. Do the mediums communicate with the spirits of the dead? Do our departed friends perceive the state of life they have left, and do they sometimes return to speak to and with us?

The answers are intimated in foregoing chapters. Our departed do not see us here. They are relieved from the terrible pang such a sight would inflict. Once in a while a pure-minded, unpaid medium may ascend in trance to the state in which a deceased soul is, and may remember some bits of what was there heard; but this is rare. Now and then in the course of decades some high human spirit may for a moment return and by unmistakable means communicate with mortals. At the moment of death the soul may speak to some friend on earth before the door is finally shut. But the mass of communications alleged as made day after day through mediums are from the astral unintelligent remains of men, or in many cases entirely the production of, invention, compilation, discovery, and collocation by the loosely attached Astral body of the living medium.

Certain objections arise to the theory that the spirits of the dead communicate. Some are:

I. At no time have these spirits given the laws governing any of the phenomena, except in a few instances, not accepted by the cult, where the theosophical theory was advanced. As it would destroy such structures as those erected by A. J. Davis, these particular spirits fell into discredit.

II. The spirits disagree among themselves, one stating the after-life to be very different from the description by another. These disagreements vary with the medium and the supposed theories of the deceased during life. One spirit admits reïncarnation and others deny it.

III. The spirits have discovered nothing in respect to history, anthropology, or other important matters, seeming to have less ability in that line than living men; and although they often claim to be men who lived in older civilizations, they show ignorance thereupon or merely repeat recently published discoveries.

IV. In these forty years no rationale of phenomena nor of development of mediumship has been obtained from the spirits. Great philosophers are reported as speaking through mediums, but utter only drivel and merest commonplaces.

V. The mediums come to physical and moral grief, are accused of fraud, are shown guilty of trickery, but the spirit guides and controls do not interfere to either prevent or save.

VI. It is admitted that the guides and controls deceive and incite to fraud.

VII. It is plainly to be seen through all that is reported of the spirits that their assertions and philosophy, if any, vary with the medium and the most advanced thought of living spiritualists.

From all this and much more that could be adduced, the man of materialistic science is fortified in his ridicule, but the theosophist has to conclude that150 the entities, if there be any communicating, are not human spirits, and that the explanations are to be found in some other theories.

Materialization of a form out of the air, independent of the medium’s physical body, is a fact. But it is not a spirit. As was very well said by one of the “spirits” not favored by spiritualism, one way to produce this phenomenon is by the accretion of electrical and magnetic particles into one mass upon which matter is aggregated and an image reflected out of the Astral sphere. This is the whole of it; as much a fraud as a collection of muslin and masks. How this is accomplished is another matter. The spirits are not able to tell, but an attempt has been made to indicate the methods and instruments in former chapters. The second method is by the use of the Astral body of the living medium. In this case the Astral form exudes from the side of the medium, gradually collects upon itself particles extracted from the air and the bodies of the sitters present until at last it becomes visible. Sometimes it will resemble the medium; at others it bears a different appearance. In almost every instance dimness of light is requisite because a high light would disturb the Astral substance in a violent manner and render the projection difficult. Some so-called materializations are hollow mockeries, as they are but flat plates of electrical and magnetic substance on which pictures from the Astral Light are reflected. These seem to be the faces of the dead, but they are simply pictured illusions.

If one is to understand the psychic phenomena found in the history of “spiritualism” it is necessary to know and admit the following:

I. The complete heredity of man astrally, spiritually, and psychically, as a being who knows, reasons, feels, and acts through the body, the Astral body, and the soul.

II. The nature of the mind, its operation, its151 powers; the nature and power of imagination; the duration and effect of impressions. Most important in this is the persistence of the slightest impression as well as the deepest; that every impression produces a picture in the individual aura; and that by means of this a connection is established between the auras of friends and relatives old, new, near, distant, and remote in degree: this would give a wide range of possible sight to a clairvoyant.

III. The nature, extent, function, and power of man’s inner Astral organs and faculties included in the terms Astral body and Kama. That these are not hindered from action by trance or sleep, but are increased in the medium when entranced; at the same time their action is not free, but governed by the mass chord of thought among the sitters, or by a predominating will, or by the presiding devil behind the scenes; if a sceptical scientific investigator be present, his mental attitude may totally inhibit the action of the medium’s powers by what we might call a freezing process which no English terms will adequately describe.

IV. The fate of the real man after death, his state, power, activity there, and his relation, if any, to those left behind him here.

V. That the intermediary between mind and body—the Astral body—is thrown off at death and left in the Astral light to fade away; and that the real man goes to Devachan.

VI. The existence, nature, power, and function of the Astral light and its place as a register in Nature. That it contains, retains, and reflects pictures of each and every thing that happened to anyone, and also every thought; that it permeates the globe and the atmosphere around it; that the transmission of vibration through it is practically instantaneous, since the rate is much quicker than that of electricity as now known.

VII. The existence in the Astral light of beings152 not using bodies like ours, but not human in their nature, having powers, faculties, and a sort of consciousness of their own; these include the elemental forces or nature sprites divided into many degrees, and which have to do with every operation of Nature and every motion of the mind of man. That these elementals act at séances automatically in their various departments, one class presenting pictures, another producing sounds, and others depolarizing objects for the purposes of apportation. Acting with them in this Astral sphere are the soulless men who live in it. To these are to be ascribed the phenomenon, among others, of the “independent voice”, always sounding like a voice in a barrel just because it is made in a vacuum which is absolutely necessary for an entity so far removed from spirit. The peculiar timbre of this sort of voice has not been noticed by the spiritualists as important, but it is extremely significant in the view of occultism.

VIII. The existence and operation of occult laws and forces in nature which may be used to produce phenomenal results on this plane; that these laws and forces may be put into operation by the subconscious man and by the elementals either consciously or unconsciously, and that many of these occult operations are automatic in the same way as is the freezing of water under intense cold or the melting of ice under heat.

IX. That the Astral body of the medium, partaking of the nature of the Astral substance, may be extended from the physical body, may act outside of the latter, and may also extrude at times any portion of itself such as hand, arm, or leg and thereby move objects, indite letters, produce touches on the body, and so on ad infinitum. And that the Astral body of any person may be made to feel sensation, which, being transmitted to the brain, causes the person to think he is touched on the outside or has heard a sound.

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Mediumship is full of dangers because the Astral part of the man is now only normal in action when joined to the body; in distant years it will normally act without a body as it has in the far past. To become a medium means that you have to become disorganized physiologically and in the nervous system, because through the latter is the connection between the two worlds. The moment the door is opened all the unknown forces rush in, and as the grosser part of nature is nearest to us it is that part which affects us most; the lower nature is also first affected and inflamed because the forces used are from that part of us. We are then at the mercy of the vile thoughts of all men, and subject to the influence of the shells in Kama Loka. If to this be added the taking of money for the practice of mediumship, an additional danger is at hand, for the things of the spirit and those relating to the Astral world must not be sold. This is the great disease of American spiritualism which has debased and degraded its whole history; until it is eliminated no good will come from the practice; those who wish to hear truth from the other world must devote themselves to truth and leave all considerations of money out of sight.

To attempt to acquire the use of the psychic powers for mere curiosity or for selfish ends is also dangerous for the same reasons as in the case of mediumship. As the civilization of the present day is selfish to the last degree and built on the personal element, the rules for the development of these powers in the right way have not been given out, but the Masters of Wisdom have said that philosophy and ethics must first be learned and practised before any development of the other department is to be indulged in; and their condemnation of the wholesale development of mediums is supported by the history of spiritualism, which is one long story of the ruin of mediums in every direction.

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Equally improper is the manner of the scientific schools which without a thought for the true nature of man indulge in experiments in hypnotism in which the subjects are injured for life, put into disgraceful attitudes, and made to do things for the satisfaction of the investigators which would never be done by men and women in their normal state. The Lodge of the Masters does not care for Science unless it aims to better man’s state morally as well as physically, and no aid will be given to Science until she looks at man and life from the moral and spiritual side. For this reason those who know all about the psychical world, its denizens and laws, are proceeding with a reform in morals and philosophy before any great attention will be accorded to the strange and seductive phenomena possible for the inner powers of man.

And at the present time the cycle has almost run its course for this century. Now, as a century ago, the forces are slackening; for that reason the phenomena of spiritualism are lessening in number and volume; the Lodge hopes by the time the next tide begins to rise that the West will have gained some right knowledge of the true philosophy of Man and Nature, and be then ready to bear the lifting of the veil a little more. To help on the progress of the race in this direction is the object of this book, and with that it is submitted to its readers in every part of the world.
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