Reincarnation and the Law of Karma, William Walker Atkinson [best e book reader for android .TXT] 📗

unseen world, would feel regret that he had not tasted existence in some other situation or surroundings. He would wish to have known what it was to possess wealth and rank, or beauty, or to live in a different race or climate, or to see more of the world and society. No spiritual ascent could progress while earthly longings were dragging back the soul, and so it frees itself from them by successively securing them and dropping them. When the round of such knowledge has been traversed, regret for ignorance has died out." This idea of "Living-Out and Out-Living" is urged by a number of writers and thinkers on the subject. J. Wm. Lloyd says, in his "Dawn Thought," on this subject: "You rise and overcome simply by the natural process of living fully and thus outliving, as a child its milk-teeth, a serpent his slough. Living and Outliving, that expresses it. Until you have learned the one lesson fully you are never ready for a new one." The same writer, in the same book, also says: "By sin, shame, joy, virtue and sorrow, action and reaction, attraction and repulsion, the soul, like a barbed arrow, ever goes on. It cannot go back, or return through the valves of its coming. But this must not be understood to be fulfilled in one and every earth-visit. It is true only of the whole circle-voyage of the soul. In one earth-trip, one 'life,' as we say, it may be that there would nothing be but a standing still or a turning back, nothing but sin. But the whole course of all is on." But there is the danger of a misunderstanding of this doctrine, and some have misinterpreted it, and read it to advise a plunging into all kinds of sinful experience in order to "live-out and out-live," which idea is wrong, and cannot be entertained by any true student of the subjects, however much it may be used by those who wish to avail themselves of an excuse for material dissipation. Mabel Collins, in her notes to "Light on the Path," says on this subject: "Seek it by testing all experience, and remember that, when I say this, I do not say, 'Yield to the seduction of sense, in order to know it.' Before you have become an occultist, you may do this, but not afterwards. When you have chosen and entered the path, you cannot yield to these seductions without shame. Yet you can experience them without horror; can weigh, observe and test them, and wait with the patience of confidence for the hour when they shall affect you no longer. But do not condemn a man that yields; stretch out your hand to him as a brother pilgrim whose feet have become heavy with mire. Remember, O disciple! that great though the gulf may be between the good man and the sinner, it is greater between the good man and the man who has attained knowledge; it is immeasurable between the good man and the one on the threshold of divinity. Therefore, be wary, lest too soon you fancy yourself a thing apart from the mass." And again, the same writer says: "Before you can attain knowledge you must have passed through all places, foul and clean alike. Therefore, remember that the soiled garment you shrink from touching may have been yours yesterday, may be yours tomorrow. And if you turn with horror from it when it is flung upon your shoulders, it will cling the more closely to you. The self-righteous man makes for himself a bed of mire. Abstain because it is right to abstain, not that yourself shall be kept clean."

It is also argued that Reincarnation is necessary in order to give the evolving races a chance to perfect themselves—that is, not through their physical descendants, which would not affect the souls of those living in the bodies of the races to-day, but by perfection and growth of the souls themselves. It is pointed out that to usher a savage or barbarian to the spiritual planes after death, no matter how true to his duty and "his lights" the soul had been, would be to work an absurd translation. Such a soul would not be fitted for the higher spiritual planes, and would be most unhappy and miserable there. It will be seen that Reincarnationists make quite a distinction between "goodness" and "advancement"—while they recognize and urge the former, they regard it as only one side of the question, the other being "spiritual growth and unfoldment." It will be seen that Reincarnation provides for a Spiritual Evolution with all of its advantages, as well as a material evolution such as science holds to be correct.

Concluding this chapter, let us quote once more from the authority on the subject before mentioned, who writes anonymously in the pamphlet from which the quotation is taken. He says: "Nature does nothing by leaps. She does not, in this case, introduce into a region of spirit and spiritual life a being who has known little else than matter and material life, with small comprehension even of that. To do so would be analogous to transferring suddenly a ploughboy into a company of metaphysicians. The pursuit of any topic implies some preliminary acquaintance with its nature, aims, and mental requirements; and the more elevated the topic, the more copious the preparation for it. It is inevitable that a being who has before him an eternity of progress through zones of knowledge and spiritual experience ever nearing the Central Sun, should be fitted for it through long acquisition of the faculties which alone can deal with it. Their delicacy, their vigor, their penetrativeness, their unlikeness to those called for on the material plane, show the contrast of the earth-life to the spirit-life. And they show, too, the inconceivability of a sudden transition from one to the other, of a policy unknown in any other department of Nature's workings, of a break in the law of uplifting through Evolution. A man, before he can become a 'god,' must first become a perfect man; and he can become a perfect man neither in seventy years of life on earth, nor in any number of years of life from which human conditions are absent. * * * Re-birth and re-life must go on till their purposes are accomplished. If, indeed, we were mere victims of an evolutionary law, helpless atoms on which the machinery of Nature pitilessly played, the prospect of a succession of incarnations, no one of which gave satisfaction, might drive us to mad despair. But we have thrust on us no such cheerless exposition. We are shown that Reincarnations are the law for man, because they are the conditions of his progress, which is also a law, but he may mould them and better them and lessen them. He cannot rid himself of the machinery, but neither should wish to. Endowed with the power to guide it for the best, prompted with the motive to use that power, he may harmonize both his aspirations and his efforts with the system that expressed the infinite wisdom of the supreme, and through the journey from the temporal to the eternal tread the way with steady feet, braced with the consciousness that he is one of an innumerable multitude, and with the certainty that he and they alike, if they so will it, may attain finally to that sphere where birth and death are but memories of the past."

In this chapter we have given you a number of the arguments favorable to the doctrine of Reincarnation, from a number of sources. Some of these arguments do not specially appeal to us, personally, for the reason that they are rather more theological than scientific, but we have included them that the argument may appear as generally presented, and because we feel that in a work of this kind we must not omit an argument which is used by many of the best authorities, simply because it may not appeal to our particular temperament or habit of thought. To some, the theological argument may appeal more strongly than would the scientific, and it very properly is given here. The proper way to present any subject is to give it in its many aspects, and as it may appear from varied viewpoints.

CHAPTER X.