National Wales Centre for Theosophy:-
Reincarnation
By
C
(From
“An Outline of Theosophy”)
Since the finer movements cannot at first affect the
soul, he has to draw round him vestures of grosser matter through which the
heavier vibrations can play; and so he takes upon himself successively the
mental body, the astral body, and the physical body. This is a birth or
incarnation –the commencement of a
physical life. During that life all kinds of
experiences come to him through his physical body, and from them he should
learn some lessons and develop some qualities in himself.
After a time he begins to withdraw into himself, and
puts off by degrees the vestures which he has assumed. The first of these to
drop is the physical body, and his withdrawal from that is what we call death.
It is not the end of his activities, as we so ignorantly suppose; nothing could
be further from the fact.
He is simply withdrawing from one effort, bearing back
with him its results; and after a certain period of comparative repose he will
make another effort of the same kind.
Thus, as has been said, what we ordinarily call his
life is only one day in the real and wider life – a day at school, during which
he learns certain lessons.
But inasmuch as one short life of seventy or eighty
years at most is not enough to give him an opportunity of learning all the
lessons which this wonderful and beautiful world has to teach, and inasmuch as
God means him to learn them all in His own good time, it is necessary that he
should come back again many times, and live through many of these schooldays
that we call lives, in different classes and under different circumstances,
until all the lessons are learned; and then this lower schoolwork will be over,
and he will pass to something higher and more glorious – the true divine
lifework for which all this earthly school-life is fitting him.
That is what is called the doctrine of reincarnation or
rebirth – a doctrine which was widely known in the ancient civilisations, and
is even today held by the majority of the human race. Of it Hume has written:-
“What is incorruptible must also be ungenerable. The
soul, therefore, if immortal, existed before our birth…..The metempsychosis is,
therefore, the only system of this kind that Philosophy can hearken to.” * (* Hume. “Essay on
Immortality,”
Writing of the theories of metempsychosis in
“There is something underlying them all which, if
expressed in less mythological language, may stand the severest test of
philosophical examination.” # (# Max
Muller, ‘Theosophy or Psychological Religion,’ p. 22, 1895 ed.)In his last and
posthumous work this great Orientalist again refers to this
doctrine, and expresses his personal belief in it.
And Huxley writes: - “Like the doctrine of evolution
itself, that of transmigration has its roots in the world of reality; and it
may claim such support as the great argument from analogy is capable of
supplying.” ^ ( ^ Huxley, “Evolution and Ethics,” p. 61, 1895 ed.)So it will be
seen that modern as well as ancient writers recognise this hypothesis as one
deserving of the most serious consideration.
It must not for a moment be confounded with a theory
held by the ignorant, that it was possible for a soul which had reached
humanity in its evolution to re-become that of an animal. No such retrogression
is within the limits of possibility; when once man comes into existence – a
human soul, inhabiting what we call in our books a causal body – he can never
again fall back into what is in truth a lower kingdom of nature, whatever
mistakes he may make or however he may fail to take advantage of his
opportunities. If he is idle in the school of life, he may need to take the
same lesson over and over again before he has really learned it , but still on
the whole progress is steady, even though it may often be slow. A few years ago
the essence of this doctrine was prettily put thus in one of the magazines: -
“A boy went to school. He was very little. All that he
knew he had drawn in with his mother’s milk. His teacher (who was God) placed
him in the lowest class, and gave him these lessons to learn: Thou shalt not
kill. Thou shalt do no hurt to any living thing. Thou shalt not steal. So the
man did not kill; but he was
cruel, and he stole, - At the end of the day (when his
beard was grey – when the night was come) his teacher (who was God) said – Thou
hast learned not to kill. But the other lessons thou hast not learned. Come
back tomorrow.”
“On the morrow he came back, a little boy, and his
teacher (who was God) put him in a class a little higher, and gave him these
lessons to learn: Thou shalt do no hurt
to any living thing. Thou shalt not steal. Thou shalt not cheat. So the man did
no hurt to any living thing; but he stole and he cheated. And at the end of the
day – when his beard was grey – when the night was come – his teacher (who was
god) said: Thou hast learned to be merciful. But the other lessons thou hast
not learned. Come back tomorrow.”
“Again, on the morrow, he came back, a little boy. And
his teacher (who was God) put him in a class yet a little higher, and gave
these lessons to learn: Thou shalt not steal. Thou shalt not cheat. Thou shalt
not covet. So the man did not steal; but he cheated, and he coveted. And at the
end of the day – (when his
beard was grey –when night was come) his teacher (who
was God) said: Thou hast learned not to steal.
But the other lessons thou hast not learned. Come back, my child,
tomorrow.”
“This is what I have read in the faces of men and
women, in the book of the world, and in the scroll of the heavens, which is
writ in the stars.” (Berry Benson, in The Century Magazine, May 1894).
I must not fill my pages with the many unanswerable
arguments in favour of this doctrine of reincarnation; they are set forth very
fully in our literature by a far abler pen than mine. Here I will say only
this. Life presents us with many problems which, on any other hypothesis than
this of reincarnation, seem utterly
insoluble; this great truth does explain them, and
therefore holds the field until another more satisfactory hypothesis can be
found. Like the rest of the teaching, this is not a Hypothesis, but a matter of direct knowledge
for many of us; but naturally our knowledge is not proof to others.
Yet good men and true have been sorrowfully forced to
admit that they were unable to reconcile the state of affairs which exists in
the world around us with the theory that God was both almighty and all-loving.
They felt, when they looked upon all the heartbreaking sorrow and suffering,
that either He was not
almighty, and could not prevent it, or He was not
all-loving, and did not care.
In Theosophy we hold with determined conviction that
He is both almighty and all-loving, and we reconcile with that certainty the
existing facts of life by means of this basic doctrine of reincarnation. Surely
the only hypothesis which allows us reasonably to recognise the perfection of
power and love in the Deity is one which is worthy of careful examination.
For we understand that our present life is not our
first, but that each have behind us a long line of lives, by means of which we
have evolved from the condition of primitive man to our present position.
Assuredly in these past lives we shall have done both good and evil, and from
every one of our actions a definite proportion of result must have followed
under the inexorable law of justice. From the good follows always happiness and
further opportunity; from the evil follows always sorrow and limitation.
So, if we find ourselves limited in any way, the
limitation is of our own making, or is merely due to the youth of the soul; if
we have sorrow and suffering to endure, we ourselves alone are responsible. The
manifold and complex destinies of men answer with rigid exactitude to the
balance between the good and evil of their previous actions; and all is moving
onward under the
divine order towards the final consummation of glory.
There is perhaps, no Theosophical teaching to which
more violent objection is made than this great truth of reincarnation; yet it
is in reality a most comforting doctrine. For it gives us time for the progress
which lies before – time and opportunity to become “perfect”. Objectors chiefly
found their protest
on the fact that they have had so much trouble and
sorrow in this life that they will not listen to any suggestion that it may be
necessary to go through it all again. But this is obviously not argument; we
are in search of truth, and when it is found we must not shrink from it,
whether it be pleasant or unpleasant,
though, as a matter of fact, as said above,
reincarnation rightly understood is profoundly comforting.
Again, people often enquire why, if we have had so
many previous lives, we do not remember any of them. Put briefly, the answer to
this is that some people do remember them; and the reason why the majority do
not is because their consciousness is still focused in one or other of the
lower sheaths. That sheath
cannot be expected to recollect previous incarnations,
because it has not had any; and the soul, which has, is not yet fully conscious
on its own plane. But the memory of all the past is stored within the soul, and
expresses itself here in the innate qualities with which the child is born; and
when the man has
evolved sufficiently to be able to focus his
consciousness there instead of only in lower vehicles the entire history of
that real and wider life will be open before him like a book.
The whole of this question is fully and beautifully
worked out in Mrs. Besant’s manual on Reincarnation, Dr, Jerome Anderson’s
Reincarnation and in the chapters on that subject in The Ancient Wisdom, to which the attention of the reader is
specially directed.
Further Work by C W Leadbeater on Reincarnation
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मूल थियोसोफिकल सोसायटी 1875 फाउंडेशन
पहले थियोसोफिकल सोसायटी को न्यूयॉर्क में स्थापित किया गया था
17 नवंबर Helena Petrovna Blavatsky द्वारा 1875,
कर्नल Henry Steel Olcott,
William Quan Judge और दूसरों.
थियोसोफिकल आंदोलन अब एक विविध रेंज के होते हैं
आगे थियोसोफिकल परंपरा ले जो संगठनों.
कार्डिफ थियोसोफिकल सोसायटी 1908 के बाद से ब्रह्मविद्या को बढ़ावा देने की गई है
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Mūla thiyōsōphikala sōsāyaṭī 1875 phā'uṇḍēśana
Pahalē thiyōsōphikala sōsāyaṭī kō n'yūyŏrka mēṁ sthāpita kiyā gayā thā
17 Navambara Helena Petrovna Blavatsky dvārā 1875,
Kamala Henry Steel Olcott, aura dūsarōṁ.
Thiyōsōphikala āndōlana aba ēka vividha rēn̄ja kē hōtē haiṁ
Āgē thiyōsōphikala paramparā lē jō saṅgaṭhanōṁ.
Kārḍipha
thiyōsōphikala sōsāyaṭī 1908 kē bāda sē
brahmavidyā
kō baṛhāvā dēnē kī ga'ī hai
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