Reincarnation: A Study in Human Evolution. Theophile Pascal
it anew, this time in the clear, logical, illuminating form presented in theosophic teachings. The necessity thereof is all the more imperative when we consider the growth of scepticism and materialism amongst the more intellectual classes, whilst the mass of the people have forsaken their blind faith only to succumb to religious indifference.
To every awakened soul the question comes:
Why does evil exist?
So long as the enigma remains unsolved, Suffering remains a threatening sphinx, opposing God and ready to devour mankind.
The key to the secret lies in Evolution, which can be accomplished only by means of the continual return of souls to earth.
When once man learns that suffering is the necessary result of divine manifestation; that inequalities of conditions are due to the different stages which beings have reached and the changeable action of their will; that the painful phase lasts only a moment in Eternity, and that we have it in our power to hasten its disappearance; that though slaves of the past, we are masters of the future; that, finally, the same glorious goal awaits all beings—then, despair will be at an end; hatred, envy, and rebellion will have fled away, and peace will reign over a humanity made wise by knowledge.
Were this modest work to hasten forward this time by a few years, we should feel sufficiently rewarded.
The subject will be divided into four chapters:
(1) The Soul and the bodies.
(2) Reincarnation and the moral law.
(3) Reincarnation and science.
(4) Reincarnation and the religious and philosophical
concensus of the ages.
FOOTNOTES:
[1] This Council came to the following decision:—Whosoever shall teach the pre-existence of the soul and the strange opinion of its returns to earth, let him be anathema!
REINCARNATION
A STUDY IN HUMAN EVOLUTION
CHAPTER I.
The Soul and the Bodies.
In a book dealing with the resurrection of bodies and the reincarnations of the Soul, a chapter must be devoted to the fundamental elements of the question.
We will give the name of Soul to abstract Being, to the Unknown, that unmanifested Principle which cannot be defined, for it is above all definition.
It is the Absolute of Western philosophers, the Parabrahm of the Hindus, the Tao of the ancient sages of China, the causeless Cause of all that has been or ever will be manifested in concrete time and space.
Some feeble idea of it may perhaps be obtained by comparing it with electricity, which, though the cause of various phenomena: heat, movement, chemical action, light, is not, per se, any one of these phenomena, undergoes no modification from their existence, and survives them when the apparatus through which they manifest disappears.
We shall set up no distinction between this Soul, which may be called the universal Soul, and the individual soul, which has often been defined as a ray, a particle of the total Soul, for logically one cannot imply parts to the Absolute; it is illusion, limitation on our part, which shows us souls in the Soul.
Bodies are "aspects" of the Soul, results of its activity—if, indeed, the Infinite can be said to be either active or passive; words fail when we attempt to express the Inexpressible. These bodies, or, more precisely, the varied forms assumed by force-matter[2] are aspects of the Soul, just as light or chemical action are aspects of electricity, for one cannot suppose anything outside of infinite Being, nor can anything be imagined which is not a manifestation of the abstract Whole.
Let us also define Consciousness.
Taken absolutely, it is Being, the Soul, God; the uncaused Cause of all the states which, in beings, we call states of consciousness.
This limited consciousness may be defined as the faculty a "centre of life" possesses of receiving vibrations from its surroundings. When, in the course of evolution, a being is sufficiently developed to become conscious of a separation between its "I" and the object which sends it vibrations, consciousness becomes self-consciousness. This self-consciousness constitutes the human stage; it appears in the higher animals, but as it descends the scale of being, gradually disappears in non-individualised consciousness.
In a word, absolute Consciousness is one, though, as in the above example, it is manifested differently, according to the differences in the vehicles which express it in the concrete world in which we live.
The Soul, per se, is beyond the reach of beings who have not finished the pilgrimage of evolution. To know it, one must have attained to the eternal Centre, the unmanifested Logos. Up to that point, one can only, in proportion as one ascends, feel it in oneself, or acknowledge it by means of the logic which perceives it through all its manifestations as the universal Mover of forms, the Cause of all things, the Unity that produces diversity by means of the various vehicles which serve it as methods of expression.
Science says that intelligence, or, to be more generic, consciousness, results from the action of matter. This is a mistake.
Consciousness does not change in proportion as the cells of the body are renewed; rather it increases with physical unconsciousness, as in somnambulism.
Thought is not the fruit of the brain; it offers itself to the latter, ready made, so to speak; the loftiest intellectual or artistic inspirations are flashes which strike down into the awaiting brain, when maintaining that passive expectant attitude which is the condition in which a higher message may be received.
The senses are not the thinking-principle. They need to be controlled by consciousness; thus, people blind from birth, when suddenly made to see, cannot judge either distance or perspective; like animals and primitive men, they see nothing but colours on a surface.
Science says also: the organ is created for the function it has to perform; again a mistake. The eyes of the fœtus are constructed in the darkness of the womb. The human germ, notwithstanding its unconsciousness and its simplicity of structure, develops a body that is complex and capable of a considerable degree of consciousness; though itself unintelligent, it produces prodigies of intelligence in this body; here, consequently, the effect would be greatly superior to the cause, which is absurd. Outside of the body and the germ is a supreme Intelligence which creates the models of forms and carries out their construction. This Intelligence is the Soul of the world.
If Consciousness per se, or the Soul, is above all direct proof at the present stage of human evolution, the vehicles through which it functions are more or less apparent to us provided they are capable of affecting the brain. At the present stage of human evolution, this is the case only with the astral