Reincarnation Part 8

Above these states of matter, at the present stage there appears no form to the consciousness of human beings, though perfect seers can perceive, within the causal body, still higher grades of matter, which will only subsequently become centres of self-consciousness.

During incarnation, the soul, in the majority of men, is clearly conscious of itself and of its surroundings only when it is functioning through the nervous system (the brain); when it leaves the denser body, during sleep, its consciousness is in the astral body, and there it thinks,[65] but without being conscious of what is taking place around it. After disincarnation, it generally becomes highly conscious in its astral body, where it pa.s.ses its purgatorial life; and this latter endures until the soul leaves the astral body. As soon as the latter is thrown off, consciousness centres in the mental body; this is the period of _Devachan_ or Heaven. When the mental body is put off, paradise is at an end, and the soul, sheathed only in the causal body, finds itself on a very lofty plane, but here, consciousness is vague, when we are dealing with a man of average development. Instead of laying aside this garment, as so far it has done with the rest, it recommences, after the lapse of a certain time, another descent into the matter of the lower planes and a new incarnation begins.

To the centre of the causal body are drawn atoms from the inner mental plane; these represent a new mental body.[66] When this latter has been formed, there are attracted to it atoms of the astral plane, and these form a new astral body; the soul, clothed in these two sheaths, if one may so express it, is brought into conscious or unconscious relation, according to its degree of development, with the two corresponding planes, lives there generally for a short time, and is directed to a mother's womb, in which is created the visible body of flesh within the centre of its astral body.

This force of atomic attraction has its centre in the causal body, a kind of sensitive plate on which are registered all those vibrations which disturb or affect human vehicles during incarnation. This body is, in effect, the present abode of the soul, it represents the terminal point of human consciousness,[67] the real centre of man.[68] It receives all the impressions of the plane on which it finds itself, as well as those which come to it from the lower planes, and responds to them the more readily as it has now attained a fuller development. It possesses the power to attract and to repel; a microcosm, it has its outbreathing and inbreathing, as has the Macrocosm; like Brahma, it creates its bodies and destroys them, although in the vast majority of mankind it exercises this power more or less unconsciously and under the irresistible impulsion of the force of evolution--the divine Will. When it attracts, it causes to recur within itself the vibrations it has received and registered--like a phonographic roll--during the past incarnations; these vibrations reverberate in the outer world, and certain of them attract from this world[69]--in this case the mental world--the atoms capable of responding to them. When they have created the mental body, other vibrations can be transmitted through this body to the astral world and attract atoms which will form the body bearing the same name--the astral--and finally other vibrations, making use of these two bodies as a means of transmission, will affect the physical plane and attract atoms which will a.s.sist in the building up of the denser body.

Everywhere the formative power of vibration is guided by cosmic intelligence, but it is effected far more easily in the reconstruction of the higher bodies, that precedes incarnation properly so-called, than in the creation of the now physical body. Indeed, in the astral and mental bodies, nothing is produced but an atomic ma.s.s, the many elements of which will be aggregated into complete organisms only during incarnation properly so-called, whilst the construction of the visible body admits of a ma.s.s of extremely delicate and important details. It is for this reason that we have seen this work of construction entrusted to special Beings who prepare, control and watch over it unceasingly.

It is because the causal body registers every vibration the personality[70] has generated or received in the course of its series of incarnations, that the vices and virtues are preserved, as is the case with the faults or the good qualities of the physical body. The man who has created for himself a coa.r.s.e astral body by feeding the pa.s.sions and thoughts which specially vivify the coa.r.s.er matter of this body will on returning to earth find a new astral body composed of the same elements, though then in a dormant state. He who, by the cultivation of a lofty intellect, has built up a refined mental body, will return to incarnation with a like mental body, whilst the one who, by meditation and the practice of devotion which bring into being the n.o.blest qualities of the heart, has set vibrating the purest portions of the causal body and of the divine essence (atma-Buddhi, as it is named in Sanskrit), with which it is filled, will return to birth endowed with those qualities which make apostles and saints, the Saviours of the world.

In other words:

Matter has more remote boundaries than science recognises; the numberless grades of atoms of which it consists, their powers of aggregation, the multiplicity and duration of the bodies they form, are not even suspected by materialism.

Materialism sees nothing but the part played by matter; it denies that intelligence plays any part, and will by no means admit--in spite of evolution and progress--that above man there exists an almost endless chain of higher and higher Beings, whilst below him are kingdoms of an increasingly restricted range of consciousness. By refusing to believe in the multiplicity of the vehicles which the human soul uses, it is unable to understand individual survival or to solve the problem of heredity. Indeed, evolution is only partially explained by the physical germ; the latter, in order to act alone and of itself in the development of the human embryo should possess a degree of intelligence considerably superior to that of man. This is the opposite of what we find, however, and we are brought face to face with the absurd fact of a cause vastly inferior to its effect. Indeed, the intelligence shown by the germ is not its own; it is that of the cosmic Mind reflected by mighty Beings, its willing servants. Besides, this germ contains only the qualities that belong to physical matter, and, as we shall show, the moral, mental, and spiritual qualities are preserved by the finer--the causal--body, which represents the real man at the present time.

THE PROBLEM OF HUMAN HEREDITY.

If materialism were the whole truth, it ought to explain the whole of heredity; instead of that it clashes with almost all the problems of life. Physical substance offers for a.n.a.lysis none but physical phenomena: attraction, repulsion, heat, electricity, magnetism, vital movement; the anatomical const.i.tution of the highest--the nerve--tissue, presents only the slightest differences in the animal series, if these differences are compared with the enormous distinctions in the qualities it expresses. Differences of form, visible to the microscope, are at times important, we shall be told, and those that affect the atomic activity and groupings[71] are perhaps even more important. That is true, especially in whatever concerns man.

Intelligence cannot always be explained by the complexity of the brain--though this complexity is the condition of faculty, as a rule--insects such as ants, bees, and spiders, whose brains are nothing but simple nerve ganglia, display prodigies of foresight, architectural ability and social qualities; whilst along with these dwarfs of the animal kingdom, we see giants that manifest only a rudimentary mind, in spite of their large, convoluted brains. Among the higher animals, there is not one that could imitate the beaver--which, all the same, is far from being at the head of the animal series--in building for itself a house in a river and storing provisions therein.

There is a vast gulf, in the zoological series, before and after these insects, as there is before and after the beaver; whilst an even wider gulf separates the highest specimens of the animal world from man himself.

Nor do the weight and volume of the brain afford any better explanation of the difference in intellect than does its structural complexity.

The weight relations between the brain and the body of different animals have been estimated as follows by Debierre (_La Moelle et l'

Encephale_):--

Rabbit 1 of brain for 140 of body.

Cat 1 " 156 "

Fox 1 " 205 "

Dog 1 " 351 "

Horse 1 " 800 "

If matter were the only condition _sine qua non_ of intelligence, we should have to admit that the rabbit was more intelligent than the cat, the fox, the dog, and even than the horse.

In the same work the following figures express the average size of the brain in different races of men.

Pariahs of India 1332 cubic centimetres.

Australians 1338 "

Polynesians 1500 "

Ancient Egyptians 1500 "

Merovingians 1537 "

Modern Parisians 1559 "

This would prove that the people who built Karnac and the Pyramids, who raised to an elevation of about 500 feet blocks of granite, one of which would require fifteen horses to drag it along a level road, who placed these enormous stones side by side without mortar or cement of any kind and with almost invisible joints, who possessed the secret of malleable gla.s.s and of painting in colours that have not faded even after the lapse of centuries ... that such a race of men were inferior to the rude, uncultured Merovingians, and scarcely the equals of the Polynesians!

Science also tells us that in a child five years of age the human brain weighs, on an average, 1250 grammes--this, too, would bear no relation whatever with the intellectual and moral development of a child of that age and that of an adult man.

Though Cuvier's brain weighed 1830 grammes, and Cromwell's 2230, that of Tiedemann, the great anatomist, when placed on the scales, weighed no more than 1254, and that of Gambetta only 1246.

The physical body of itself can give no reason for a host of psychological phenomena on which, however, a flood of light is shed if one recognises the existence of other vehicles of consciousness possessing more far-reaching vibrations, and consequently capable of expressing higher faculties. During sleep, for instance, which is characterised by the Ego having left his physical body, reason is absent, and what we call dreams are generally nothing but a tissue of nonsense, at which the dreamer feels astonishment only when returning to his body on awaking. On the other hand, as we have seen in Chapter I., when the Ego succeeds in imprinting on the brain the vibrations of the higher consciousness, it is able to regain the memory of facts long forgotten and to solve problems that could not be solved during the waking state. There are madmen who have ceased to be mad during somnambulism; persons of rudimentary intelligence have proved themselves to be profound thinkers during the mesmeric trance; when under somnambulism vision is possible to those born blind and certain people can see things that are happening a great distance away, and their reports have been proved correct; certain phenomena of double-consciousness cannot be explained without the plurality--the duality, at all events--of the vehicles of consciousness.

To return to the _role_ played by the germ in the question of heredity, we repeat that the physical germ, of itself alone, explains only a portion of man; it throws light on the physical side of heredity, but leaves in as great darkness as ever the problem of intellectual and moral faculty. If it represented the whole man, one would expect to find in any individual the qualities manifested in his progenitors or parents--never any other; these qualities could not exceed the amount possessed by the parents, whereas we find criminals from birth in the most respectable families and saints born to parents who are the very sc.u.m of society. You may come across twins, _i.e._, beings born from the same germs, under the same conditions of time and environment, one of whom is an angel and the other a demon, though their physical forms closely resemble each other.

Child prodigies are sufficiently numerous to frequently trouble the thinker with the problem of heredity. Whence came that irresistible impulse towards poetry in Ovid which showed itself from his earliest youth and in the end overcame the vigorous opposition of his parents?

Pascal in his youth met with keen opposition from his parents, who forbade him to think of mathematics and geometry. He besought his father to tell him, at all events, "what was that science of which he was forbidden to think, and what it treated of." The answer was given to him that "it is the method of making correct figures and finding out the proportions they bear to each other." With nothing more than this information and the aid of reflection, he discovered for himself the first thirty-two propositions of Euclid by means of "circles and lines" traced in secret.

Mozart, at the age of three, learnt the clavecin by watching his sister play; a year afterwards he composed admirably, at the age of seven he played the violin at first sight without having had any teacher, and proved himself a composer of genius before he reached his twelfth birthday.

Pepito Ariola, the little Spaniard, was only three years of age when, about ten years ago, he filled with astonishment the Court of Madrid by his wonderful playing on the piano.

In the lineage of these prodigies has there been found a single ancestor capable of explaining these faculties, as astonishing as they are premature? If to the absence of a cause in their progenitors is added the fact that genius is not hereditary, that Mozarts, Beethovens, and Dantes have left no children stamped from birth as prodigies of genius, we shall be forced to the conclusion that, within the limits it has taken up, materialism is unable to explain heredity.

A few more words must be said on physical heredity to explain why moral qualities in men of average development are often on a par with the same in their parents.

In reality, the physical germs only multiply the organic elements of the ovule, and as this latter contains the cell-types of all the tissues, it follows that these cell-types will possess the qualities of the tissues that exist in the parents. For instance, germs of sufferers from arterio-sclerosis will supply a vascular apparatus predisposed to arterio-sclerosis; tuberculous subjects will supply germs in which the vital vibrations and cellular solidity will be below the normal, and bring about those degenerate tendencies which characterise the tuberculous subject; those of sanguine const.i.tution will transmit a faculty for vital a.s.similation and considerable corpuscular production, and so on.[72]

In this transmission there are two main factors: the male and the female germs. The former represents force, it imprints on the ovule the initial vital vibration which is to be that of each of the cells of the organism in course of construction. The function of this germ may be studied more easily in animals, because their heredity is not complicated by the individual differences due to the mental vehicle.

The stallion supplies the vital qualities--the blood, _i.e._, the vivacity, _brio_, pace; physical resistance comes from the mare. To sum up, the modalities of matter are supplied by the feminine germ.

Peculiarities of form proceed from several causes. Phrenology and physiognomy are sciences, though the studies. .h.i.therto known by these names are almost valueless because they have not been carried on with the necessary scientific precision. Doubtless Gall and Lavater possessed the gift of penetrating both mind and heart, as was also the case with Mlle. Lenormand Desbarolles and the genuine graphologists; but this gift was not the result of mathematical deduction, but rather a psychometric or prophetic faculty; for this reason neither they nor their books have produced pupils worthy of the name. The main features and lines only of the human form have a known meaning--and not always a very precise one--for every physical, pa.s.sional, mental, or spiritual force possesses an organ of expression in the visible body, and the varieties of form of this organ enable one to judge of the degrees of force they express on the earth plane. On this basis, peculiarities of form mainly stand; and the intensity of certain defects or qualities is at times expressed so strongly that it completely modifies the tendencies it would seem that heredity ought to pa.s.s on. The similarity of form between parent and child is not exact, because it proceeds from the peculiarities of the individual in incarnation far more than from the collective tendencies of the embryonic cells in process of proliferation.

The being charged with building the body can, in turn, considerably modify its form, copying specially striking features found in the mother's thought; certain characteristic family traits, the Bourbon nose, for instance; those belonging to strangers in continual relationship with the mother, and those that a babe, fed and brought up away from home, takes from his nurse or from the surroundings amid which he lives; all these probably leave their impress in the same way. In this case, indeed, the "builder"--who, it must be added, ceases the work of construction only when it is on its way to completion, which happens about the age of seven--is influenced by the forms of the new surroundings, and at times copies them, more or less, and we may ask ourselves if the unexplained fact of negro children being born to a white woman--the widow of a negro--remarried to a white man is in no way connected with the reproduction of a mental image of the coloured children of a former marriage.

Another fact: observers have noticed that almost all great men have had as their mother a woman of lofty character. This preponderance of the maternal influence will be understood if we remember that the cellular ma.s.s that composes the child's body belongs to the mother, not only because this ma.s.s originates from the proliferation of the ovule, and, consequently, is only the multiplication of the maternal substance, but also because the materials that have formed it and have been trans.m.u.ted into flesh have been supplied by her; indeed, everything comes from this cellular ma.s.s, the elements drawn from the amniotic fluid and the blood, the milk, which, after birth, continues for long months to build up the child's body and the magnetic fluid, the "atoms of life," which are continually escaping from it and which the babe absorbs whilst receiving incessant attention from his mother.

This exchange of atoms is of the utmost importance, for these ultra-microscopic particles are charged with our mental and moral tendencies as well as with the physical qualities; personally, I have had many direct proofs of this, but the most striking came at a critical period of my life. One day, when nervous exhaustion, steadily increased by overwork, had reached an extreme stage, a great Being--not a Mahatma, but a Soul at a very lofty stage of evolution--sent to me by destiny at the time, poured into my shattered body a portion of his physical life. Shortly afterwards a real transformation took place, far more of a moral than of a physical nature, and for a few hours I felt myself the "copy" or counterpart of that great Soul, and the divine influence lasted twenty-four hours before it gradually died away.

I then understood, better than by any other demonstration, the influence of the physical upon the moral nature and the method of the subtle contagion often effected by mesmerism. _A man is known by the friends he keeps_ is an old proverb.

If atoms of life can have so marked an influence upon a man nearly forty years of age, _i.e._, at a period when he is in full possession of himself, how much more powerful is this influence when exercised upon the child--a delicate, sensitive body, almost entirely lacking the control of the soul? This is the reason hired nurses often transmit to the child their own physical features and countless moral tendencies which last some time after weaning; orphans, too, morally, often resemble the strangers who have brought them up. Like physical tendencies these moral propensities disappear only by degrees, according to change of environment, and especially to the degree in which the body is controlled by the reincarnated soul.[73]

The most important, however, of the moral influences at work on the being again brought into touch with earth-life is connected with the emotions, the pa.s.sions and thoughts of those around. The child--and under this name must be included the embryo and the foetus--possesses bodies the subtle elements of which are in a dormant state; his mental and sense organisms are scarcely more than ma.s.ses of substance that have not yet been vitalised--a sort of collection of germs of good or of evil, which will yield fruit when they awake. The pa.s.sional and mental vibrations of the parents play on the matter capable of responding to them in the invisible bodies of the child; they vivify it, attract atoms of the same nature taken from the finer atmosphere around, and awake in it pa.s.sional and mental centres which, but for them, might have remained latent, or, at all events, would only have developed at a later stage, when the Ego, master of its vehicles, would be in a position to struggle against the outer evil influences and not permit them to have effect save within the limits imposed by will. In this way, it is possible to bring to birth evil instincts in a child, and intensify them to a considerable extent, before a single virtue has succeeded in expressing itself on the new instrument in course of development. This mental action is so strong that it colours vividly, if not altogether, the morality of the little ones living beneath its influence, and even older children are still so sensitive to it that whole cla.s.ses are seen to reflect the moral character of the teacher who has charge of them. This influence, too, does not cease with childhood, it weighs--though far less heavily--on the man during the whole of his life; and families, nations, nay, even races, each see through the prism of their own special atmosphere. Mighty and subtle is this illusion which man, in the course of his pilgrimage towards divine Unity, must succeed in piercing and finally entirely dissipating.

Our responsibility towards children is all the more serious in that, to the deep impression which thought makes on the subtle, plastic, and defenceless mental bodies of the little ones, is added the fact that, could one prevent the development of the germs of evil in the course of one incarnation, these germs, not having fructified, would transmit nothing to the _causal body_ after death, and would disappear[74] with the disintegration of the matter of which they were composed.

Consequently, with regard to children especially, we should cultivate none but n.o.ble emotions and lofty thoughts, so as to create centres of pure and worthy activity within their vehicles in course of reconstruction, and to turn their early impulses in the direction of good, their first actions towards duty and their first aspirations towards the lofty and luminous heights of spirituality.

One may see from this rapid sketch how numerous and important are the influences added to and blended with those of physical heredity. This group of influences, some maleficent, some beneficent, is chosen by the Beings who control destiny and give to each Ego, on reincarnation, the body and environment it has merited, or rather that are needed, for the harmonious development of its faculties. A young soul[75]

still at the mercy of the animal impulses--necessary impulses at the outset of human development--of its kamic, _i.e._, desire, vehicle, is sent to parents who will be able to supply its body with material elements of a particular density without which these impulses could not manifest themselves. An Ego that is approaching maturity will be drawn to a family that is physically and morally pure, in which it will receive both the finer physical vehicle it needs and that lofty environment which, when it enters upon earth life, will develop the centres of expression for its n.o.bler faculties. Those who are named in the mystic phraseology of the East, the "Lords of Karma," in their choice of the race, the family, and the environment in which the reincarnated soul is to appear, seek to give this latter the most favourable conditions for its evolution. An Ego whose artistic side needs to be developed will often be born in a family which will supply it with a nervous system accustomed to the kind of vibrations required, and an environment favourable to the early development of the physical centres of these faculties; to a.s.sist a being whose scientific, mystical, or metaphysical side needs to be developed, other environment and parentage will be chosen, and it is this relative parallelism existing between the moral qualities of the parents and those of the children which has deceived observers insufficiently instructed in the mystery of heredity, and made them believe in the influence of the physical germ alone.

It is an easy matter to supply an Ego of average development with a vehicle; an ordinary body is all that is needed. There may be extreme difficulty, however, when a new instrument has to be found for a lofty soul, and when we think that, in pressing instances when the fortune of humanity is at stake and the hour of destiny has struck, certain great Souls accept very imperfect bodies for want of better ones, we shall no longer be astonished at finding that any particular Messenger, in his compa.s.sion for the humanity he has to enlighten and to direct to the ancient, eternal Source of Truth, has clothed himself with a body of flesh the ancestry of which was far from being adapted to the expression of his lofty faculties; courageous Souls are well able to put on the robe of pain and to submit to slander and calumny when the world's salvation can only be achieved at such a cost. We know scarcely anything of the conditions that control the return to earth of the Avataras, the "Sons of G.o.d," except that sometimes great Initiates, after purifying their bodies, voluntarily hand them over to the "G.o.ds," who come down to earth--a sublime sacrifice which, like that of the Saviours who consent to come amongst us, shows forth that supreme characteristic of divinity; the gift of oneself.

Nor is heredity always realised; many a physical characteristic is not reproduced; in families tainted with dangerous physiological defects, many children escape the evil, and the diseased tendencies of the tissues remain latent in them, although they often afflict their descendants. On the other hand, as already stated, extremely divergent mental types are often met with in the same family, and many a virtuous parent is torn with grief on seeing the vicious tendencies of his child. Here, as elsewhere, the hand of Providence, as Christianity calls it--the Intelligence that brings about evolution, the Justice that controls and the Love that animates it--the hand of G.o.d or of those who, having become divine, collaborate in the divine plan, comes to make up for the imperfection of the vehicles, and they permit only what is necessary to come to each one--only what he has deserved, as is generally said: this hand can create a physical or a psychic malady even where heredity and environment could not supply it, just as it can preserve a pure soul from the moral infection of the surroundings into which it is thrown.[76] This is the reason we find that heredity and environment either fail to fulfil their promise or else give what was not their's to give.