Reincarnation

CHAPTER I.. The Soul and the Bodies.

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 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 foetus 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 body; the other bodies are too fine to manifest through the nervous system such characteristics as are calculated to furnish scientists with a proof of their existence; they can only be felt and proved in and by Yoga.

It is not without importance, however, to set forth the proofs of the existence of a vehicle of consciousness immediately above the physical, for it affords us a wider horizon and throws far more light on the rest of the subject.

PROOFS OF THE ASTRAL BODY.

Certain normal and abnormal or morbid phenomena in man have proved the existence of this vehicle, which we will call the higher consciousness, for it is far greater than normal, waking consciousness, that of the brain. In the somewhat rare cases in which this consciousness is expressed in the physical world, it is forced to make use of the brain. Now, in the majority of men, the latter is still incapable of vibrating harmoniously with the matter which forms the astral vehicle; this is because the density of the atoms of the brain cells which preside over thought is incapable of reproducing the rapid vibrations of the finer matter belonging to the body immediately above it. By special training (the yoga of the Hindus), by a particular constitution of body (sensitiveness), by certain special methods (hypnotism), or in certain maladies (somnambulism), the brain may become receptive to these vibrations, and receive from them an impression, though always an imperfect one. The rarity of this impression, its imperfection, and especially the necessity for the vibration of the physical brain that it may be manifested in our environment; all these have made it very difficult to prove the existence of this higher vehicle; still, there are certain considerations which show that it exists, and that it alone is capable of explaining the most characteristic phenomena of the higher consciousness.

Let us first define these two states of consciousness rather more completely, and fix their limits.

Normal consciousness is that which functions during waking hours, when the brain is in full physiological activity, freely and completely related to the outer physical world. This consciousness is more or less developed according to the individual, but its component parts--sensation, emotion, sentiment, reason, intelligence, will, intuition--do not exceed known limits; for instance, we do not find clairvoyance, the prophetic faculty, and certain other abnormal faculties, which we shall class under the higher consciousness.

The higher consciousness works in the astral body, whether externalised or not; it seldom manifests itself, and then incompletely; it is accompanied by the more or less complete inhibition of the senses, and by a kind of sleep in which the relations of the subject with the physical world are wholly or partially suspended. The characteristics of this state are greater keenness of the normal faculties, and the appearance of new ones, which are often inexplicable and extraordinary and the more remarkable in proportion as sleep is more profound, the brain calmer, or the physiological state more abnormal.

How can we explain the paradox that faculties shown by a brain in a state of inactivity cover an extent of ground which the brain in a state of activity cannot approach? The reason is that the brain, in this case, is not an instrument moved directly by the cause of consciousness, the soul, but a simple recipient, which the soul, then centred in the astral body, impresses on returning to the physical body (if it has been far away) or impresses directly when, whilst acting in the finer vehicle, the latter has not left the body.

In other words, the brain, by reason of its functional inactivity, vibrates little or not at all in its higher centres; it plays the part of a sounding-board at rest, capable of vibrating sympathetically under the influence of a similar board placed by its side.

The necessity of cerebral quiet, if the higher consciousness is to make an impression, is now easy to understand; the finer vibration of the astral body cannot be impressed upon the brain when the latter is already strongly vibrating under the action of normal consciousness. For this reason also, the deeper the sleep of the physical body the better the higher consciousness manifests itself.

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