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Taking Theosophical
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century
Reincarnation
From
A Textbook of Theosophy
By
C
Charles
Webster Leadbeater
This life
of the ego in his own world, which is so glorious and so fully satisfying for
the developed man, plays but a very small part in the life of the ordinary
person, for in his case the ego has not yet reached a sufficient stage of
development to be awake in his causal body. In obedience to the law of nature
he has withdrawn into it, but in doing so he has lost the sensation of vivid
life, and restless desire to feel this once more pushes him in the direction of
another descent into matter.
This is
the scheme of evolution appointed for man at the present stage – that he shall
develop by descending into grosser matter, and then ascend to carry back into
himself the result of the experiences so obtained. His real life, therefore,
covers millions of years, and what we are in the habit of calling a life is
only one day of this greater existence. Indeed, it is in reality only a small
part of one day; for a life of seventy years in the physical world is often
succeeded by a period of twenty times that length spent in higher spheres.
Every one
of us has a long line of these physical lives behind him, and the ordinary man
has a fairly long line still in front of him. Each of such lives is a day at
school. The ego puts upon himself his garment of flesh and goes forth into the
school of the physical world to learn certain lessons. He learns them, or does
not learn them, or partially learns them, as the case may be, during his school
day of earth life; then he lays aside the vesture of the flesh and returns home
to his own level for rest and refreshment. In the morning of each new life he
takes up again his lesson at the point where he left it the night before. Some
lessons he may be able to learn in one day, while others may take him many
days.
If he is
an apt pupil and learns quickly what is needed, if he obtains an intelligent
grasp of the rules of the school, and takes the trouble to adapt his conduct to
them, his school life is comparatively short, and when it is over he goes forth
fully equipped into the real life of the higher worlds for which all this is
only a preparation.
Other egos
are duller boys who do not learn so quickly; some of them do not understand the
rules of the school, and through that ignorance are constantly breaking them;
others are wayward, and even when they see the rules they cannot at once bring
themselves to act in harmony with them. All of these have a longer school life,
and by their own actions they delay their entry upon the real life of the
higher worlds.
For this
is a school in which no pupil ever fails; every one must go on to the end. He
has no choice as to that; but the length of time which he will take in
qualifying himself for the higher examinations is left entirely to his own discretion.
The wise pupil, seeing that school life is not a thing in itself, but only a
preparation for a more glorious and far wider life, endeavors to comprehend as
fully as possible the rules of his school, and shapes his life in accordance
with them as closely as he can, so that no time may be lost in the learning of
whatever lessons are necessary. He co-operates intelligently with the Teachers,
and sets himself to do the maximum of work which is possible for him, in order
that as soon as he can he may come of age and enter into his kingdom as a
glorified ego.
Theosophy
explains to us the laws under which this school life must be lived, and in that
way gives a great advantage to its students. The first great law is that of
evolution. Every man has to become a perfect man, to unfold to the fullest
degree the divine possibilities which lie latent within him, for that
unfoldment is the object of the entire scheme so far as he is concerned. This
law of evolution steadily presses him onward to higher and higher achievements.
The wise
man tries to anticipate its demands – to run ahead of the necessary curriculum,
for in that way he not only avoids all collision with it, but he obtains the
maximum of assistance from its action. The man who lags behind in the race of
life finds its steady pressure constantly constraining him – a pressure which,
if resisted, rapidly becomes painful. Thus the laggard on the path of evolution
has always the sense of being hunted and driven by fate, while the man who
intelligently co-operates is left perfectly free to choose the direction in
which he shall move, so long as it is onward and upward.
The second
great law under which this evolution is taking place is the law of cause and
effect. There can be no effect without its cause, and every cause must produce
its effect. They are in fact not two but one, for the effect is really part of
the cause, and he who sets one in motion, sets the other also. There is in
Nature no such idea as that of reward or punishment, but only of cause and
effect. Any one can see this in connection with mechanics or chemistry; the
clairvoyant sees it equally clearly with regard to the problems of evolution.
The same
law obtains in the higher as in the lower worlds; there, as here, the angle of
reflection is always equal to the angle of incidence. It is a law of
mechanics
that action and reaction are equal and opposite. In the almost infinitely finer
matter of the higher worlds the reaction is by no means always
instantaneous;
it may sometimes be spread over long periods of time, but it returns inevitably
and exactly.
Just as
certain in its working as the mechanical law in the physical world is the
higher law, according to which the man who sends out a good thought or does a
good action receives good in return, while the man who sends out an evil
thought or does an evil action receives evil in return with equal accuracy –
once more, not in the least as a reward or punishment administered by some
external will, but simply as the definite and mechanical result of his own
activity. Man has learnt to appreciate a mechanical result in the physical
world, because the reaction is usually almost immediate and can be seen by him.
He does not invariably understand the reaction in the higher worlds because
that takes a wider sweep, and often returns not in this physical life, but in
some future one.
The action
of this law affords the explanation of a number of the problems of ordinary
life. It accounts for the different destinies imposed upon people, and also for
the differences in the people themselves. If one man is clever in a certain
direction and another is stupid, it is because in a previous life the clever
man has devoted much effort to practice in that particular direction, while the
stupid man is trying it for the first time. The genius and the precocious child
are examples not of the favoritism of some deity but of the result produced by
previous lives of application. All the varied circumstances which surround us
are the result of our own actions in the past, precisely as are the qualities
of which we find ourselves in possession. We are what we have made ourselves,
and our circumstances are such as we have deserved.
There is,
however, a certain adjustment or apportionment of these effects. Though the law
is a natural law and mechanical in its operation, there are nevertheless
certain great Angels who are concerned with its administration.
They
cannot change by one feather weight the amount of the result which follows upon
any given thought or act, but they can within certain limits expedite or delay
its action, and decide what form it shall take.
If this
were not done there would be at least a possibility that in his earlier stages
the man might blunder so seriously that the results of his blundering might be
more than he could bear. The plan of the Deity is to give man a limited amount
of freewill; if he uses that small amount well, he earns the right to a little
more next time; if he used it badly, suffering comes upon him as the result of
such evil use, and he finds himself restrained by the result of his previous
actions. As the man learns how to use his free will, more and more of it is
entrusted to him, so that he can acquire for himself practically unbounded
freedom in the direction of good, but his power to do wrong is strictly
restricted. He can progress as rapidly as he will, but he cannot wreck his life
in his ignorance. In the earlier stages of the savage life of primitive man it
is natural that there should be on the whole more of evil than of good, and if
the entire result of his actions came at once upon a man as yet so little
developed, it might well crush the newly evolved powers which are still so
feeble.
Besides
this, the effects of his actions are varied in character. While some of them
produce immediate results, others need much more time for their action, and so
it comes to pass that as the man develops he has above him a hovering cloud of
undischarged results, some of them good, some of them bad. Out of this mass
(which we may regard for the purposes of analogy much as though it were a debt
owing to the powers of nature) a certain amount falls due in each of his
successive births; and that amount, so assigned, may be thought of as the man’s
destiny for that particular life.
All that
it means is that a certain amount of joy and a certain amount of suffering are
due to him, and will unavoidably happen to him; how he will meet thisdestiny
and what use he will make of it, that is left entirely to his own option. It is
a certain amount of force which has to work itself out. Nothing can prevent the
action of that force, but its action may always be modified by the application
of a new force in another direction, just as is the case in mechanics. The
result of past evil is like any other debt; it may be paid in one large check
upon the bank of life – by some one supreme catastrophe; or it may be paid in a
number of smaller notes, in minor troubles and worries; in some cases it may
even be paid in the small change of a vast number of petty annoyances. But one
thing is quite certain – that, in some form or other, paid it will have to be.
The
conditions of our present life, then, are absolutely the result of our own
action in the past; and the other side of that statement is that our actions in
this life are building up conditions for the next one.
A man who
finds himself limited either in powers or in outer circumstances may not always
be able to make himself or his conditions all that he would wish in this life;
but he can certainly secure for the next one whatever he chooses.
Man’s
every action ends not with himself, but invariably affects others around him. In
some cases this effect may be comparatively trivial, while in
others it
may be of the most serious character. The trivial results, whether good or bad
are simply small debits or credits in our account with Nature; but the greater
effects, whether good or bad, make a personal account which is to be settled
with the individual concerned.
A man who
gives a meal to a hungry beggar, or cheers him by a kindly word, will receive
the result of his good action as part of a kind of general fund of Nature’s
benefits; but one who by some good action changes the whole current of another
man’s life will assuredly have to meet that same man again in a future life, in
order that he who has been benefited may have the opportunity of
repaying
the kindness that has been done to him.
One who
causes annoyance to another will suffer proportionately for it somewhere,
somehow, in the future, though he may never meet again the man whom he has
troubled; but one who does serious harm to another, one who wrecks his life or
retards his evolution, must certainly meet his victim again at some later point
in the course of their
lives, so
that he may have the opportunity, by kindly and self-sacrificing service, of
counterbalancing the wrong which he has done. In short, large debts must be
paid personally, but small ones go into the general fund.
In every
nation there exist an almost infinite number of diverse conditions, riches and
poverty, a wide field of opportunities or a total lack of them, facilities for
development or conditions under which development is difficult or well-nigh
impossible. Amidst all these infinite possibilities the pressure of the law of
evolution tends to guide the man to precisely those which best suit his needs
at the stage at which he happens to be.
But the
action of this law is limited by that other law of which we spoke, the law of
cause and effect. The man’s actions in the past may not have been such as to
deserve (if we may put it so) the best possible opportunities; he may have set
in motion in his past certain forces the inevitable result of which will be to
produce limitations; and these limitations may operate to prevent his receiving
that best possible of opportunities, and so as the result of his own actions in
the past he may have to put up with the second-best. So we may say that the
action of the law of evolution, which if left to itself would do the very best
possible for every man, is restrained by the man’s own previous actions.
An
important feature in that limitation – one which may act most powerfully for
good or for evil – is the influence of the group of egos with which the man has
made definite links in the past – those with whom he has formed strong ties of
love or
hate, of helping or of injury – those souls whom he must meet again because of
connections made with them in days of long ago. His relation with them is a
factor which must be taken into consideration before it can be determined where
and how he shall be reborn.
The will
of the Deity is man’s evolution. The effort of that nature which is an
expression of the Deity is to give the man whatever is most suitable for that
evolution;
but this is conditioned by the man’s deserts in the past and by the links which
he has already formed. It may be assumed that a man descending into incarnation
could learn the lessons necessary for that life in any one of a hundred
positions. From half of these or more than half he may be debarred by the
consequences of some of his many and varied actions in the past.
Among the
few possibilities which remain open to him, the choice of one possibility in
particular may be determined by the presence in that family or in
that
neighborhood of other egos upon whom he has a claim for services rendered, or
to whom he in his turn owes a debt of love.
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