Elementary Theosophy Part 4

Ordinarily one's sojourn in the astral world is comparatively short, if we measure it in the terms of physical life. A person who has lived here seventy years may have thirty or forty years on the astral plane. But that will depend not only upon how he lived the physical life just closed but also upon his general position in human evolution. A savage of low type would have a comparatively long astral life while a man at the higher levels of civilization would have a comparatively short period there, while the man in the lower levels of civilized life might be said to come in at about midway between the two. But it must be remembered that these are very general estimates and that among civilized peoples individuals differ enormously. Some will pa.s.s very slowly and, so far as lower levels are concerned, painfully, through astral life, while the sojourn of others there is measured in minutes, and they pa.s.s happily and almost instantaneously from physical death to the heaven world. But such people are the exception, not the rule.

Communication with those who have pa.s.sed on into the astral world is possible, but not always desirable, for a number of reasons. As an evidence of the continuity of consciousness in the hands of the scientific investigator, such communications have been of the greatest value. As a consolation to those who have thus come again in touch with dead friends such messages have been of inestimable value to the bereaved, particularly when they have been received in the privacy of the family circle by some of its members. For a time those who have lost the physical body are usually within easy reach through the usual methods employed for the purpose and perhaps no harm is done by such communications unless they arouse anew the grief of those who have been left behind and thus greatly depress the departed. But after the living dead get farther along, and are practically out of touch with the material world, then directing their attention backward may be positively injurious to them. For that reason careful students of the occult seldom seek to obtain messages, or at least do it with proper consideration for all the circ.u.mstances of the particular case.

Due regard for the interests of those who have pa.s.sed on, as well as for those who remain, requires that all the facts be given full weight. The truth of the matter is that it is our keen sense of loss that gives rise to the desire for a message of some sort. We long to once more get into touch with one that seems to be lost to us. We are not really thinking much about his welfare. As a matter of fact he has not lost sight of us and does not have our sense of separation. Not only is he able to see us at all times and be conscious of our feelings and emotions, but during the hours when we are asleep he is in the fullest and freest communication with us and we with him. On awakening we usually have no memory of this and if we do we think it was a dream. But it is not so with him. His memory of it is perfect and the result is that he has not our sense of separation and loss at all.

The result of knowledge upon the subject, that is readily gained by a study of the researches of the skilled occultists, is that one comes to feel that one should rest satisfied with the fact that we do converse with the dead nightly, and leave mediumistic communications to the scientific investigators. The natural order of things is that the person who pa.s.ses into the astral world shall in time fix his mind exclusively upon the inner life and be completely divorced from physical plane affairs. That is the mental and emotional condition which permits of his rapid pa.s.sage through levels where he should not linger. It is said that to turn his attention backward at this time may cause him acute distress.

A reading of the Christian scriptures with a knowledge of occultism often throws a new light upon the subject. An instance of this is to be found in the story of the woman of Endor who is visited by Saul in his quest for psychic information about the crisis that has been reached in the affairs of his kingdom. The woman went into trance and acted as a medium for a communication from Samuel, who tells Saul just what will occur in the impending battle. Samuel's first words were a reproach to Saul. "Why hast thou disquieted me to bring me up?"[F] was his greeting.

It is the language of one who is displeased. Drawing his attention forcibly back to the material world by the strong desire Saul had to communicate with him was evidently distressing to the dead king, hence the rebuke, "Why hast thou _disquieted_ me?"

What is here said on the subject of communication, however, has reference to general principles only. There is no intention of suggesting that it is always undesirable to communicate with those who have pa.s.sed over. Often those on the other side seek means of communicating and they should then find the most willing co-operation from this side. Sometimes one who has left the physical plane life has a message of great importance to deliver and such a case reverses the general rule--he would be delayed if he could _not_ communicate. It would be decidedly to his advantage to free his mind of the matter.

Until he has done so he may remain in a restless condition and his case falls into the category of what the spiritualists call "earth bound." He may have left undone something that a message will set right, if he can get it through, or he may have secreted something that cannot be found because he died suddenly and had no opportunity to speak of it. Or it may simply be a case of desiring to prove to materialistic friends the fact that the so-called dead are not dead, and are close at hand. It is sometimes possible for the important information to come through into physical life in the form of a dream by the living, and thus the recovery of valuables has followed.[G] In such a case the dream is a memory of facts well known in astral life but hidden from the waking consciousness by the unresponsive material brain.

It sometimes happens that one who thus most earnestly desires to communicate but is wholly ignorant of how to accomplish his purpose causes a good deal of annoyance. His blundering attempts to use psychic force may be wholly abortive and result only in meaningless noises, raps, the tumbling of books or dishes from shelves or the aimless movement of furniture. Annoyance is sometimes caused also by intention, on the part of those who think it is humorous to play pranks. It must be remembered that pa.s.sing on to the astral life does not improve one's common sense. If while living here, he thought it amusing to astonish or delude somebody, or trick a friend into seriously accepting some absurd a.s.sertion as a fact, he still regards the same course as entertaining.

This accounts for many of the foolish, and sometimes startling messages, or answers to questions, received at seances.

It has often been asked why, if communication between the physical and astral planes is possible, we do not receive information that might lead to valuable discoveries and inventions. The very fact that death does not confer wisdom explains it in part. But an even more important fact is that communication is easy with the lower levels and correspondingly difficult as the higher levels are reached. All who have had much experience with seances are familiar with the fact that "guides" or "controls," that is, the persons in the invisible realms who direct the seance and frequently speak through the medium, are very often Indians or others at a low level of evolution. The majority of the inhabitants of the astral levels with which communication is easy are not the type capable of furnis.h.i.+ng ideas of any great value. It is on the higher levels that the man of intellectual power pa.s.ses most of his astral life. The scientist or the inventor who has given so much thought to his work that he has been in some degree successful here is not likely to have much consciousness on lower levels. It is the highest of the seven subdivisions of the astral world that is the habitat of the person who has followed intellectual pursuits, during physical life, and with that level it is practically impossible for the ordinary medium to communicate.

One of the objections to indiscriminate communication with the astral plane lies in the very fact that the lowest cla.s.s of ent.i.ties are most accessible. That not only accounts for the commonplace messages in such abundance, but it is frequently a source of actual danger, especially where people form "circles" for the purpose of rendering themselves more sensitive to psychic influences. In such cases it is common to accept every message as absolute truth. There is no doubt that as a rule the astral people in charge of such a gathering are earnest and honest. But they are neither all-wise nor all-powerful, and it sometimes comes about that some of the sitters are partially or wholly obsessed by astral ent.i.ties, and that may prove to be an exceedingly serious matter. Some people have thus lost their sanity and others their lives.

It is, of course, only the gross type of astral person who has a desire to seize upon the physical body of another. The purpose is to gratify desires that have outlived the physical body. The dead drunkard is perhaps the commonest example of the obsessing ent.i.ty, and if the obsession is only partial it may lead to nothing worse than strong and perhaps irresistible impulses toward alcoholic stimulation. Obsession may, of course, occur without the psychic door being opened deliberately. But no obsession is possible, in any case, unless there is something within the victim responsive to the moral defect of the obsessing ent.i.ty.

Partial obsessions are rather common and there are frequent inquiries as to the best means of treating such a case. It may amount only to the slight annoyance of astral people hanging about and refusing to depart or to actual persecution. In all such cases the victim is, of course, in conscious touch and communication with the intruders. One of the world's greatest authorities on the subject, who is a constant investigator of the unseen regions, has given detailed answer to two questioners, and what he says is of such practical value that it is well worth reproducing. The second question itself is enlightening as to the character of the obsessing ent.i.ties. The first inquirer asks:

"What is the best way to get rid of an excarnate human being who persists in occupying one's body?"

The reply follows:

"I should simply and absolutely decline to be so obsessed.

The best and kindest plan would be to have an explanation with the dead person, to enquire what he wants and why he makes such persistent attempts. Quite probably, he may be some ignorant soul who does not at all comprehend his new surroundings, and is striving madly to get into touch again with the only kind of life that he understands. In that case if matters are explained to him, he may be brought to a happier frame of mind and induced to cease his ill-directed efforts. Or the poor creature may have something on his mind--some duty unfulfilled or some wrong unrighted; if this be so, and the matter can be arranged to his satisfaction, he may then be at peace.

"If, however, he proves not to be amenable to reason, if in spite of all argument and explanation he refuses to abandon his reprehensible line of action, it will be necessary gently but firmly to resist him. Every man has an inalienable right to the use of his own vehicles, and encroachments of this nature should not be permitted. If the lawful possessor of the body will confidently a.s.sert himself and use his own willpower no obsession can take place.

"When such things occur, it is almost always because the victim has in the first place voluntarily yielded himself to the invading influence, and his first step therefore is to reverse that act of submission, to determine strongly to take matters into his own hands again and to resume control over his property. It is this rea.s.sertion of himself that is the fundamental requirement, and though much help may be given by wise friends, nothing which they can do will take the place of the development of willpower on the part of the victim, or obviate the necessity for it. The exact method of procedure will naturally vary according to the details of the case."

The same authority answers another question on the same subject and he is here dealing with particular ent.i.ties that he has evidently seen:

"I have long been troubled by ent.i.ties who constantly suggest evil ideas and make use of coa.r.s.e and violent language. They are always urging me to take strong drink, and goading me on to the consumption of large quant.i.ties of meat. I have prayed earnestly, but with little avail, and am driven to my wits' end. What can I do?"

To this appeal the psychic scientist replies:

"You have indeed suffered greatly; but now you must make up your mind to suffer no more. You must take courage and make a firm stand. The power of these dead people over you is only in your fear of them. Your own will is stronger than all theirs combined if you will only know that it is; if you turn upon them with vigor and determination they must yield before you. You have an inalienable right to the undisturbed use of your own vehicles, and you should insist on being left in peace. You would not tolerate an intrusion of filthy and disgusting beings into your house on the physical plane; why should you submit to it because the ent.i.ties happen to be astral? If an insolent tramp forces himself into a man's house, the owner does not kneel down and pray--he kicks the tramp out; and that is precisely what you must do with these astral tramps.

"You will no doubt say to yourself that when I give you this advice I do not know the terrible power of the particular demons who are afflicting you. That is exactly what they would like you to believe--what they will try to make you believe; but do not be so foolish as to listen to them. I know the type perfectly, and mean, despicable, bullying villains they are; they will torment a weak woman for months together, but will fly in cowardly terror the moment you turn upon them in righteous anger! I should just laugh at them, but I would drive them out, hold not a moment's parley with them. Of course, they will bl.u.s.ter and show fight, because you have let them have their own way for so long that they will not tamely submit to expulsion; but face them with iron determination, set your will against them like an immovable rock, and down they will go.

Say to them: 'I am a spark of the divine fire, and by the power of the G.o.d within me I order you to depart!' Never let yourself think for an instant of failure or of yielding; G.o.d is within you, and G.o.d cannot fail."[H]

Probably there is no astral subject of more vital importance to any of us than that of the right att.i.tude of mind and emotion toward the living dead. It is commonly said that we can do nothing more for them when they have pa.s.sed away from physical plane life, but a greater error could not easily be made. The connection with us is by no means severed. Not only are they emotionally in touch with us but their emotions are very much keener than when they had a physical body through which to express them.

They are now living in the astral body, the matter of which is enormously more responsive to emotional vibrations. A joyous emotion here would be tremendously more joyous there and a thing that would produce depression here would be a hundred times more depressing there.

That fact should give pause to those who are inclined to think in sorrow, and with something of despair, about their friends who have pa.s.sed on. They are not far away in s.p.a.ce and our emotions affect them profoundly and instantly.

We are all familiar with the fact that moods are communicable. The person who is cheerful cheers up others in his vicinity, while the one who is gloomy spreads gloom wherever he goes. It is a simple matter of vibrations. It is often within the power of a member of the family who habitually has "the blues" to destroy the happiness of the entire household. If we think of the most depressing effect that can be caused by sorrow on the physical plane, and then multiply its effectiveness by a hundred, we shall have no exaggeration of the astral effects of the emotions we indulge in the physical body. If, then, the sorrow of a weeping relative distresses us here it is clear that it must bring really keen distress to the one who is the subject of such grief. His life may thus be made miserable by the very persons who would be the last to cause him sorrow if they understood what they were doing.

We can really help the so-called dead and make them very much happier by simply changing our mournful att.i.tude toward them. All violent expressions of grief should be avoided and a determination to make the best of the matter should be cultivated. The situation may indeed be bad, but we make it very much worse by our mourning. The funeral customs of Occidental civilization are quite consistent with its materialism. We act as nearly as possible as though we believe the dead are lost to us absolutely. We make matters as gloomy as possible. Yet we are slowly improving. Not so very long ago when anybody died those present stopped the ticking of the clock, drew down the window curtains, moved about on tiptoe, and acted generally in a way calculated to add as much as possible to the awe and the gloom. We still wear somber and depressing black and add all we can externally to our inward distress.

A more sensible att.i.tude of mind may be observed at any theosophical funeral and, with growing frequency, at the funerals among thinking people. A funeral should not be the occasion of a final expression of grief, but a gathering of friends who send kindly thoughts and helpful good wishes to the comrade whose life work in the physical world is finished. The general feeling should be very much like that of a party of friends who go to the pier to see a well loved traveler off on a long journey to remote parts of the earth for a sojourn of many years or possibly a lifetime. There should be constant thought of his welfare, not of the loss to his friends. Grief that thinks of itself is an expression of selfishness and is detrimental to all. One should practice self control in such a matter just as one would control a feeling of anger under different circ.u.mstances.

Naturally enough the control of grief when one we love has pa.s.sed on is none to easy. But any degree of success is much better than no effort, and will certainly help the one for whom we mourn. Much can be accomplished by avoiding unnecessary incidents that bring vividly back the keen sense of loss. Many people indulge the foolish custom of regularly visiting the cemetery where the body has been interred. A little a.n.a.lysis will show that this is only another evidence of our materialistic modes of thought, and the custom serves to perpetuate emotions that should never have existed. We can not, of course, think too often nor too tenderly of those who have pa.s.sed on, but we should do nothing that leads us to think of them as being dead, or being far away. The fact that they are alive and well and happy and near should constantly fill the mind; and all of that, in nearly all cases, will be perfectly true if we do not foolishly destroy their peace of mind with our selfish sorrow.

Occasionally a hint on the subject comes from the astral plane people themselves. In the recent book[I] by Sir Oliver Lodge, on his experiments in psychic research, there is a message from his son, who was killed in battle, agreeing to attend the family Christmas dinner and to occupy the chair placed for him, provided they will all refrain from gloomy thoughts about him! No one who is informed on the subject of emotional reaction on the astral body, after the loss of the physical body, could be surprised by the conditions named by the young man.

The advocates of cremation have a strong argument in the fact that the preservation of the body for a time, whether in a tomb or a grave, tends to keep grief alive. When the body is reduced to ashes the delusion that the body is somehow the man seems to have less of a material basis.

Visits to a tomb or grave are unfortunate, not alone because they renew grief through thinking upon it and thus cause great distress to those for whom we mourn, but also because the environment of a cemetery is one of the worst possible for the sorrowing. It is a dismal park of concentrated griefs where each mourner accentuates the emotional distress of all others. There is but one sensible att.i.tude to take toward those we have lost by death--to think of them as living a joyous, busy life and at least calling on us daily even though most of us are not sensitive enough to be conscious of the fact. We should try to realize the truth of the matter and then readjust our habits to fit the facts. The average person who is afflicted with the erroneous ideas still so common, is doing an enormous amount of injury and bringing into the lives of the very people he loves a depression of which he little dreams, and which he can change to vivid pleasure by always thinking cheerfully of them and sending them daily thoughts of serenity and peace.

FOOTNOTES:

[F] 1 Samuel XXVIII--15.

[G] Ch. 3, Dreams and Premonitions.--L. W. Rogers.

[H] The Inner Life.--Leadbeater, Vol. I. p. 483.

[I] Raymond: or Life and Death.--Lodge.

CHAPTER IX.

REBIRTH: ITS REASONABLENESS

Life is the most elusive thing with which science has to deal but we have learned much about both life and matter in recent years, and it is a noteworthy fact that the more we learn the thinner become the ranks of the materialists. The only scientist of note who still declares his philosophy of materialism is Haeckel, and of him a brother scientist has written, "He is, as it were, a surviving voice from the middle of the nineteenth century;" and, referring to Haeckel's almost deserted ground in the scientific world, he declares that his voice "is as the voice of one crying in the wilderness, not as the pioneer or vanguard of an advancing army, but as the despairing shout of a standard-bearer, still bold and unflinching, but abandoned by the retreating ranks of his comrades as they march to new orders in a fresh and more idealistic direction."

Thus is the old ground of scientific materialism being deserted by all progressive scientists. While we do not yet know a great deal about life, science has gone far enough to permit a grasp of facts and principles from which conclusions may be logically drawn and working hypotheses constructed. Sir Oliver Lodge, who is president of one of the great English Universities, and ranks as one of the world's most eminent scientists, speaking of his conception of life, says that "It is dependent on matter for its phenomenal appearance--for its manifestation to us here and now, and for all its terrestrial activities; but otherwise I conceive that it is independent, that its essential existence is continuous and permanent, though its interactions with matter are discontinuous and temporary; and I conjecture that it is subject to a law of evolution--that a linear advance is open to it--whether it be in its phenomenal or in its occult state."[J]

Later in the same work he expresses the opinion "that life is something outside the scheme of mechanics--outside the categories of matter and energy; though it can nevertheless control and direct material forces...."

In closing his volume on _Life and Matter_ this distinguished scientist says:

"What is certain is that life possesses the power of vitalizing the complex material aggregates which exist on this planet, and of utilizing their energies for a time to display itself amid terrestrial surroundings; and then it seems to disappear or evaporate whence it came. It is perpetually arriving and perpetually disappearing. While it is here, if it is at a sufficiently high level, the animated material body moves about and strives after many objects, some worthy, some unworthy; it acquires thereby a certain individuality, a certain character. It may realize itself, moreover, becoming conscious of its own mental and spiritual existence; and it then begins to explore the Mind which, like its own, it conceives must underlie the material fabric--half displayed, half concealed, by the environment, and intelligible only to a kindred spirit.

Thus the scheme of law and order dimly dawns on the nascent soul, and it begins to form clear conceptions of truth, goodness, and beauty; it may achieve something of permanent value, or a work of art or of literature; it may enter the region of emotion and may evolve ideas of the loftiest kind; it may degrade itself below the beasts, or it may soar till it is almost divine.

"Is it the material molecular aggregate that has of its own unaided latent power generated this individuality, acquired this character, felt these emotions, evolved these ideas?

There are some who try to think that it is. There are others who recognize in this extraordinary development a contact between this material frame of things and a universe higher and other than anything known to our senses; a universe not dominated by physics and chemistry; but utilizing the interactions of matter for its own purpose; a universe where the human spirit is more at home than it is among these temporary collocations of atoms; a universe capable of infinite development, of n.o.ble contemplation and of lofty joy, long after this planet--nay, the whole solar system--shall have fulfilled its present sphere of destiny, and retired cold and lifeless upon its endless way."

Such a conception of life carries us very far from the old popular view of the origin of the race, but it is a conception that brings science and religion into perfect agreement and will enable us to understand human evolution and explain facts in life that would otherwise remain incomprehensible.