Reincarnation Part 5

So does G.o.d bear away, in spite of all their efforts, those who, whether ignorantly or consciously, fight against the Law, for it is His love that wills evolution, _i.e._, the making human beings divine; so he brings them back to the path, in spite of themselves, every time they wander astray.

"G.o.d is patient because He is eternal," it has been said. The sentence is incomplete and must be changed, since it attributes to Divinity a vindictive nature. The Law is patient because it is perfect in Wisdom, Power, and Love.

This Law is the divine Will which moves all things and vibrates everywhere; it is the music of the spheres, the song of glory and harmony, which murmurs in the heart like the rippling of a waterfall, the chant of life and joy that eternally triumphs in its never-ending creation of beings, who, after revolving for a moment in the universe, have become perfect.

Its glorious strains resound in the heart of man, when the soul has found peace in the Law, and we are told that, when once heard, its divine accents continue for ever, like an ineffable whisper which brings us back to hope and faith, when we are sunk in the depths of despair.

G.o.d limited himself in order to become incarnate in the Universe: He is the Soul of the world. His will is exerted everywhere, it finds its reflection in every creature; and man, a portion of divinity in course of evolution, possesses a germ of will that is infinite in its essence, and consequently capable of limitless development; G.o.d respects this will in His creatures, and submits to violence, in order to teach them His will, which is supreme Love. Like a stone that falls into a tranquil lake, a human action creates, all round, concentric ripples which continue to the very sh.o.r.es or limits of the Universe; then the wave is thrown back upon itself, returns to its starting-point, and the man who began the first movement receives a recoil exactly equivalent to the original impetus. Reaction is equal to action; obstacles on the way may delay its return or break up its energy, but the time comes when the fractions return to the centre that generates the disturbance, which thus receives from the Law a perfectly just retribution.

The princ.i.p.al element in actions is thought. Every thought is a form in a state of vibration--a ray of intelligence which unites itself with subtle matter[29] and forms a being, of which this matter is the body, and thought, the soul. This being, often called a "thought-form," possesses form, duration, and strength that bear a strict relation to the energy of the thought that created it; if it embodies a soul of hatred, it will react on the man who harbours this thought, and on all who come into contact with him, as a leaven of destruction, but if it is guided by love it will be, as it were, the incarnation of some beneficent power.

In certain cases its action is expressed visibly and rapidly; for instance, a venomous thought may[30] cause the death of the person against whom it is directed--this is one aspect of the "evil eye"--as also it may[31] return to its starting-point and kill the one who generated it, by the recoil. Every mental projection of a criminal nature, however, by no means necessarily reaches the object aimed at; a sorcerer, for instance, could no more injure one who was positive, consciously and willingly good, than he could cause a grain of corn to sprout on a block of granite; favourable soil is needed to enable the seed of evil to take root in a man's heart; otherwise, the evil recoils with its full force upon the one who sent it forth and who is an irresistible magnet, for he is its very "life-centre."

Thoughts cling to their creator and attract towards this latter those of a similar nature floating about in the invisible world, for they instinctively come to vitalise and invigorate themselves by contact with him; they radiate around him a contagious atmosphere of good or evil, and when they have left him, hover about, at the caprice of the various currents, impelling those they touch towards the goal to which they are making. They even recoil on the visible form of their generator; it is for this reason that physical is closely connected with moral well-being, and most of our diseases are nothing else than the outer expression of the hidden leaven of pa.s.sion. When the action of this latter is sudden and powerful, diseases may be the immediate consequence thereof; blinded by materialism, certain doctors seldom acknowledge their real cause; and yet instances of hair turning white in a single night are too numerous to be refuted, congestion of the brain brought on by a fit of anger, jaundice and other grave maladies caused by grief and trouble, are to be met with continually.

When the mental forces which disturb the physical organs meet with obstacles which prevent their immediate outlet, they acc.u.mulate, like the electric fluid in a condenser, until an unexpected contact produces a discharge; this condensation often persists for a whole life in a latent condition, and is preserved intact for a future incarnation; this is the cause of original vices, which, incorporated in the etheric double, react upon the organic texture of the body.

This also explains why each individual possesses an _ensemble_ of pathological predispositions often radically different from those heredity should have bequeathed to him; it is also, to some extent, the key to physiognomy, for every single feature bears either the stamp of our pa.s.sions or the halo of our virtues.

Thought creates lasting bonds between human beings; love and hatred enchain certain individuals to one another for a whole series of incarnations; many a victim of the past is to be found again in those unnatural sons who send a thrill of horror through society when it hears of some heinous crime--they have become the torturers of their former oppressors. In other cases, it is love which attracts and unites in renewed affection those who formerly loved one another--they return to earth as brothers, sisters, fathers, mothers, husbands or wives.

But if we are the slaves of the past, if fate compels us to reap what we have sown, we yet have the future in our hands, for we can tear up the weeds, and in their place sow useful plants. Just as, by means of physical hygiene, we can change within a few years the nature of the const.i.tuents that make up our bodies, so also, by a process of moral hygiene, we can purify our pa.s.sions and then turn their strength in the direction of good. According as we will, so do we actually become, good or bad; every man who has taken his evolution in hand notices this rapid transformation of his personality, and sees his successive "egos" rise step by step, so to speak, throughout his whole life.

Speaking generally, the first part of life is the expression of the distant past--of former lives--the second is a mixture of the past and of the energies of the present incarnation; the end of life is nothing but a sinking into an ever-deepening rut for those who crystallise in only one direction; the force of habit sets up its reign, and man finds himself bound by the chains he himself has forged. This is the reason an old man does not like the present times; he has stopped whilst time has advanced, and he is now being carried along like the flotsam and jetsam of a wreck; the very tastes and habits of his contemporaries violently clas.h.i.+ng with his beloved past. Speak not to him of progress or evolution, he has brought himself into a state of complete immobility, and he will discover no favourable field of action nor will he acquire real energy until he has drunk of the waters of Lethe in a rest-giving Hereafter and a new body supplies his will with an instrument having the obedient suppleness of youth.

H. P. Blavatsky, in the _Secret Doctrine_, has well described this progressive enmes.h.i.+ng of man in the net he himself is weaving.

"Those who believe in Karma have to believe in destiny, which, from birth to death, every man is weaving, thread by thread, around himself, as a spider his web; and this destiny is guided either by the heavenly voice of the invisible prototype outside of us, or by our more intimate _astral_ or inner man, who is but too often the evil genius of the embodied ent.i.ty called man. Both these lead on the outward man, but one of them must prevail; and from the very beginning of the invisible affray the stern and implacable _Law of Compensation_ steps in and takes its course, faithfully following the fluctuations of the fight. When the last strand is woven, the man is seemingly enwrapped in the net-work of his own doing, then he finds himself completely under the empire of this _self-made_ destiny...."

She adds shortly afterwards:

"An Occultist or a philosopher will not speak of the goodness or cruelty of Providence; but, identifying it with Karma-Nemesis, he will teach that nevertheless it guards the good and watches over them in this as in future lives; and that it punishes the evil-doer, aye, even to his seventh rebirth, so long, in short, as the effect of his having thrown into perturbation even the smallest atom in the Infinite World of harmony, has not been finally readjusted. For the only decree of Karma--an eternal and immutable decree--is absolute Harmony in the world of matter as it is in the world of Spirit. It is not, therefore, Karma that rewards or punishes, but it is we who reward or punish ourselves, according to whether we work with, through, and along with nature, abiding by the laws on which that Harmony depends, or--break them.

"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 G.o.ds nor devils to guide them--would surely disappear, if we would but attribute all these to their correct cause....

"We stand bewildered before the mystery of our own making, and the riddle 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 mis-shapen day or a misfortune, that could not be traced back to our own doings in this or in another life...."

On the same subject, Mrs. Sinnett says in _The Purpose of Theosophy_:

"Every individual is making Karma either good or bad in every action and thought of his daily round, and is at the same time working out in this life the Karma brought about by the acts and desires of the last.

When we see people afflicted by congenital ailments, it may be safely a.s.sumed that these ailments are the inevitable results of causes started by the same in a previous birth. It may be argued that, as these afflictions are hereditary, they can have nothing to do with a past incarnation; but it must be remembered that the ego, the real man, the individuality, has no spiritual origin in the parentage by which it is re-embodied, but is drawn by the affinities which its previous mode of life attracted round it into the current that carries it, when the time comes for re-birth, to the home best fitted for the development of those tendencies....

"This doctrine of Karma, when properly understood, is well calculated to guide and a.s.sist those who realise its truth to a higher and better mode of life; for it must not be forgotten that not only our actions, but our thoughts also, are most a.s.suredly followed by a crowd of circ.u.mstances that will influence for good or for evil our own future; and, what is still more important, the future of many of our fellow-creatures. If sins of omission and commission could in any case be only self-regarding, the effect on the sinner's Karma would be a matter of minor consequence. The fact that every thought and act through life carries with it, for good or evil, a corresponding influence on the members of the human family renders a strict sense of justice, morality, and unselfishness so necessary to future happiness and progress. A crime once committed, an evil thought sent out from the mind, are past recall--no amount of repentance can wipe out their results on the future....

"Repentance, if sincere, will deter a man from repeating errors; it cannot save him or others from the effects of those already produced, which will most unerringly overtake him either in this life or in the next rebirth."

We will also quote a few lines from E. D. Walker in _Reincarnation_:

"Briefly, the doctrine of Karma is that we have made ourselves what we are by former actions, and are building our future eternity by present actions. There is no destiny but what we ourselves determine. There is no salvation or condemnation except what we ourselves bring about....

Because it offers no shelter for culpable actions and necessitates a sterling manliness, it is less welcome to weak natures than the easy religious tenets of vicarious atonement, intercessions, forgiveness, and death-bed conversions....

"In the domain of eternal justice, the offence and the punishment are inseparably connected as the same event, because there is no real distinction between the action and its outcome.

"It is Karma, or our old acts, that bring us back into earthly life.

The spirit's abode changes according to its Karma, and this Karma forbids any long continuance in one condition, because it is always changing. So long as action is governed by material and selfish motives, just so long must the effect of that action be manifested in physical rebirths. Only the perfectly selfless man can elude the gravitation of material life. Few have attained this, but it is the goal of mankind."

The danger of a too brief explanation of the law of Causality consists in the possibility of being imperfectly understood, and consequently of favouring the doctrine of fatalism.

"Why act at all, the objection will be urged, if everything is foreseen by the Law? Why stretch out a hand to the man who falls into the water before our very eyes? Is not the Law strong enough to save him, if he is not to die; and if he is, have we any right to interfere?...

"Such reasoning arises from ignorance and egoism.

"Yes, the law is powerful enough to prevent the man from drowning, and also to prevent the possibility of his being saved by some pa.s.ser-by, who has been moved to pity by the sight; to doubt this were to doubt the power of G.o.d. In the work of evolution, however, G.o.d does more than supply man with means of developing his intelligence; in order to enrich his heart, he offers him opportunities of sacrificing himself.

Again, the innumerable problems set by duty are far from being solved for us; with difficulty can we distinguish a crime from a n.o.ble action; very often we do wrong, thinking we are doing right, and it not unfrequently happens that good results from our evil deeds; this is why G.o.d sends us experiences which are to teach us our duty.

"The soul learns not only during its incarnations, but even more after leaving the body,[32] for life after death is largely spent in examining the consequences of deeds performed during life on earth.

"Whenever, then, an opportunity for action offers itself, let us follow the impulse of the heart, the cry of duty, and not the sophisms of the lower nature, the selfish "ego," the cold brain, which knows neither compa.s.sion nor devotion. Do your duty, whatever happens, says the Law, _i.e._, do not allege, as your excuse for being selfish, that G.o.d, if He thinks it best, will help your brother in his trouble; why do you not fling yourself into the fire, with the thought that, if your hour has not yet come, G.o.d will prevent the flames from burning you? Does not the man, who commits suicide, himself push forward the hand on the dial of life, setting it at the fatal hour?

"The threads of karmic action are so wonderfully interwoven, and G.o.d, in order to hasten evolution, makes such marvellous use of human forces, both good and bad, that the first few glances cast at the _melee_ of events are calculated to trouble the mind rather than reveal to it the marvels of adjustment effected by divine Wisdom, but no sooner does one succeed in unravelling some of the entanglements of the karmic forces, and catching a glimpse of the harmony resulting from their surprising co-operation, than the mind is lost in amaze.

Then, one understands how the murderer is only an instrument whose pa.s.sions are used by G.o.d in carrying out the karmic decree which condemned the victim long before the crime was committed; then, too, one knows that capital punishment is a legal crime of which divine Justice makes use--yes, a crime, for none but G.o.d can judge; every being has a right to live, and does live, until G.o.d condemns him.

"But man, by making himself, even ignorantly, the instrument of Karma, acts against the universal law, and is preparing for himself that future suffering which results from every attack made on the harmony of the whole."[33]

On the other hand, Destiny is not an immutable ma.s.s of forces; will can destroy what it has created, that is a question of time or energy; and when these are unable, within a given period, to bring about the total destruction of a barrier belonging to the past, none the less does this barrier lessen day by day, for the "resultant" of this system of opposing forces changes its direction every moment, and the final shock, when it cannot be avoided, is always diminished to a greater or less degree.

In the case of those who have attained to a perfect reading of the past, their knowledge of the hostile forces is complete, and the neutralisation of these forces immensely facilitated. They can seek out, in this world or in the next, those they wronged in the past, and thus repair the harm done; they can see the source of those thoughts of hatred that are sent against them, and destroy them by the intervention of love;[34] they can find out the weak points of their personal armour and strengthen them: it is this that in theosophical language is called the burning of Karma in the fire of "Wisdom."

None the less, there are two points in the law of Causality, which appear to favour the idea of fatalism, though in reality, they are merely corollaries of Karma. According to the first, every force is fatal, in the sense that, if left to itself, it is indestructible.

This is not fatality, for the force can be modified by meeting with forces differing in character, and if no such encounter takes place, it finally unites with the cosmic Law, or else is broken to pieces upon it, according as it moves with evolution or against it.[35] Only in one sense, then, is it fatal; it cannot be destroyed save by an opposing force of the same momentum. For instance, in order to annihilate an obstructive force, created in the past, the soul must expend an amount of energy that is equal and opposite to that force; it meanwhile cannot devote itself to any other work, thus causing, in one sense, a useless production of energy; in other words, evolution will suffer delay,[36] but, we must repeat, that is not fatality.

Now to the second point.

Thought, by repet.i.tion, gains ever-increasing energy, and when the forces which thoughts acc.u.mulate have become as powerful as those of the will of the Ego which created them, a final addition of energy--another thought--alone is needed for the will to be overcome and the heavier scale of the balance to incline; then the thought is fatally realised in the action. But so long as dynamic equilibrium has not been reached, the will remains master, although its power is ever diminis.h.i.+ng, in proportion as the difference in the forces becomes smaller. When equilibrium is reached, the will is neutralised; it becomes powerless, and feels that a fall is only a question of moments, and, with a fresh call of energy, the thought is fatally realised on the physical plane; the hour of freedom has gone and the fatal moment arrived. Like some solution that has reached saturation point, obedient to the last impulse, this thought crystallises into an act.

Many a criminal thus meets, in a single moment, the fatality he has created in the course of several incarnations; he no longer sees anything, his reason disappears; in a condition of mental darkness his arm is raised, and, impelled by a blind force, he strikes automatically. "What have I done?" he immediately exclaims in horror.

"What demon is this that has taken possession of me?"

Then only is the crime perpetrated, without there being time for the will to be consulted, without the "voice of conscience" having been invited to speak. The whole fatality of automatism is in the deed, which has been carried through without the man suspecting or being conscious of it; his physical machine has been the blind instrument of the force of evil he has himself slowly acc.u.mulated throughout the ages. But let there be no mistake; every time a man, who is tempted, has time to think, even in fleeting fas.h.i.+on, of the moral value of the impulse which is driving him onward, he has power to resist; and if he yields to this impulse, the entire responsibility of this final lapse is added on to that incurred by past thoughts.

Among the victims of these actions that have become fatal are often to be found those who are near the stage of initiation, for before being exposed to the dangers of the bewildering "Path," which bridges the abyss--the abyss which separates the worlds of unity from the illusory and transitory regions of the Universe--they are submitted to the most careful tests.

There may even be found souls that tread this path,[37] bearing within themselves[38] some old surviving residue which has not yet been finally thrown into the physical plane, and must consequently appear for the last time before falling away and disappearing for ever.[39]

Mankind, incapable of seeing the man--the divine fragment gloriously blossoming forth in these beings--often halts before these dark spots in the vesture of the great soul, these _excreta_ flung off from the "centre," belonging to the refuse of the vehicle, not to the soul, and in its blindness pretends to see, in its folly to judge, loftily condemning the sins of a brother more evolved than itself!

The future will bring men greater wisdom, and teach them the greatness of their error.[40]

At the conclusion of this important chapter, let us repeat that Karma--divine Will in action--is Love as well as justice, Wisdom as well as Power, and no one ought to dread it. If at times it uses us roughly and always brings us back to the strait way when folly leads us astray, it is only measuring its strength against our weakness, its delicate scales balance the load according to our strength, and when, in times of great anguish or terrible crisis, man is on the point of giving way, it suddenly lifts the weight, leaves the soul a moment's respite, and only when it has recovered breath is the burden replaced.

The righteous Will of G.o.d is always upon us, filling our hearts with its might; His Love is ever about us, enabling us to grow and expand, even through the suffering he sends, for it is ourselves who have created this suffering.