Reincarnation FAQ According to Theosophy

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                                    Reincarnation FAQ According to Theosophy



 
Sylvia Cranston is a leading expert on reincarnation with decades of study and research on
this subject and on Theosophy.

In her book, "Reincarnation: The Phoenix Fire Mystery" Cranston gives us the classic and
best anthology of the subject. It is a massive encyclopedic annotated collection from the
traditions of the world and from philosophy and science.

A very interesting and important book to have on the shelf.

www.seekerbooks.com/book/9781557000262.htm 





Background:

The idea of reincarnation was first brought to the West and popularized in the latter part
of the nineteenth century by Madame Helena Blavatsky.

Now, according to a recent Gallup poll, 27% of the United States population believes rein-
carnation to be true. Blavatsky claimed to have been taught details of reincarnation as an
integral part of a larger fragment of the ancient perennial philosophy by masters of this
knowledge who had preserved the ancient knowledge intact.

The empirical results we are finding today on this subject match the statements made over
100 years ago, that in turn were alledged to be the knowledge from millenia ago from
"those who know".

So we present here information from Blavatsky and her student William Q. Judge along with
numerous places to visit for more information.

You may also want to visit the "reincarnation" aisle of Seeker Books for a range of other
books specifically on this topic.

Also available is an extensive set of direct quotes from Blavatsky on reincarnation.



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FAQ
 


This book, "Reincarnation: A New Horizon in Science Religion and Society", synthesizes Sylvia Cranston's decades of experience in the field. She knows the questions on people's minds and addresses those questions.

www.seekerbooks.com/book/9781557000255.htm 



Is reincarnation true?

Yes. We repeatedly are reborn on earth taking up another life using another body and with a different "personality".



Are we ever reborn as an animal?

No. That is a misunderstanding in some traditions. (The original teachings of those traditions did not hold this view.) Once an individual has reached the level of complexity of a human being, he or she must reincarnate as a human being to continue to work out the relationships of the past and to develop and grow in an environment of suitable complexity.



By the way, you mention "he or she". Could I have been one of the opposite sex in a previous reincarnation?

Yes, definitely. The soul is sexless. It may reincarnate in either sex and it may change from one to the other gender in different lives.



When I die, do I come back immediately?

No. There is a definite cycle of life as a whole. Our life from infant to old-age is a part of that cycle. Death itself is a process divided into recognizable stages. There is a period of long rest between "lifetimes". Typically, for the mass of humanity, that period of rest is about 1,000 to 1,500 years. Then the individual is reborn.

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But exactly what is reborn?



A "higher" spiritual part of us is reborn. Theosophy says the "personality" was left behind at the previous death. Certain of that personality's tendencies, lessons learned, character and pure spirit are assimilated from the previous life and remain with the "individual" to be reborn again. The important distinction is between "personality" and "individuality". Over the course of lives, the individuality increases and the personality becomes of less importance. Theosophy has much more detailed information on this question. For the best introduction to that information see How can I learn more described below.

Strictly speaking, we should not say we "have" a soul. Rather, we are a soul and the soul "has" a body it has aquired and is working through. Part of our task is to become aware of this truth.



Why don't I remember my previous lives?

It was a different brain that knew the details of your previous life - so that life and the preceeding ones are not normally remembered in detail. The influences of those lives will of course remain. However at the moment of death we will sometimes see the past life details and as we progress in our individual evolution we come to be able to remember the past lives that had previously been forgotten.



Are such things actually known facts?

Yes - there are masters of wisdom, great adepts, who are actual living human beings that collectively retain and advance the knowledge of these matters. They can see the progress of the soul as it moves through these stages. For them, this is directly observable information. It was taught to Blavatsky during her stay in Tibet and she promulgated it to the world during the 19th century. For more info see Source of Theosophy.

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What is the point of the reincarnation?

We must back up a little. Our souls are all part of one soul. At root we are one. Brotherhood is
actually a fact in nature when we look to the underlying reality. Each of these seemingly separate individualities gains experience, learns lessons - and ultimately, the consciousness of the universe
gains increasing experience, increases in relative perfection, and increases in self-conciousness.



Does reincarnation then, never stop?

Yes and no. From our relative point of view we are aiming for perfection. This will take many many
more incarnations. At a very advanced stage we may choose to take a well earned rest or to return
as a bodisattva to help suffering humantiy. But then the cycle continues at a higher level. In the largest sense, there is no end to the cycle and no end to increasing perfection.



Returning to an earlier question - don't some individuals reincarnate much earlier than 1000 - 1500 years?

Yes. Children who die young may return quickly. Those who die from accidents may return quickly. Those committed to service and the cause of spiritual truths may return faster to speed up the
service and growth and the help to humanity. However, compare the rise of Rome some 1500
years ago to the rise of the industrialized West.

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                                              ARGUMENT FOR REINCARNATION





IT has been suggested to the PATH that theosophists jot down as they occur any arguments
hit upon to support the doctrine of reincarnation.

One furnishes this: That the persistency of individual character and attitude of mind seems a
strong argument; and adduces the fact that when he was a youth thirty years ago he wrote
a letter to himself upon questions about God, nature, and the inner man, and finds now upon
re-reading it that it almost exactly expresses his present attitude.

Also he thinks that the inner character of each shows itself in early youth, persisting through
life; and as each character is different there must have been reincarnation to account for
the differences. And that the assertion that differences in character are due to heredity
seems to be disposed of by the persistency of essential character, even if, as we know to be
the case, scientists did not begin to deny the sufficiency of heredity to account for our
differences.

Another writes: If heredity would account for that which, existing in our life, makes us feel
that we have lived here before, then the breeding of dogs and horses would show similar
great differences as are observed in men. But a high-bred **** will bring forth a litter of pups
by a father of equal breed, all exhibiting one character, whereas in the very highest bred
families among men it is well known that the children will differ from each other so much
that we cannot rely upon the result. Then again, considering the objections raised on ground
of heredity, it should not be forgotten that but small attention has been paid to those cases
where heredity will not give the explanation.

Inherent differences of character. The great differences in capacity seem to call for reincar-
nation as the explanation. Notice that the savages have the same brains and bodies as ours,
yet not the same character or intelligence; they seem to be unprogressed egos who are
unable to make the machine of brain to respond to its highest limit.

Path, August. 1891

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                                                  RESPECTING REINCARNATION





OBJECTIONS frequently raised against "Reincarnation," and that appear to those who make
them to be strong, are some growing out of the emotional part of our nature.

They say, "We do not wish to be some one else in another life; how can we recognize our
friends and loved ones if they and we thus change our personality? The absorbing attach-
ments we form here are such that happiness would seem impossible without those we love."

It is useless to say in reply that, if Reincarnation be the law, it can and will make no differ-
ence what we would like or dislike. So long as one is governed by his likes and dislikes, logical arguments will not dissipate objections, and, if it is coldly asserted that the beloved objects
of our affection pass at death forever beyond us, no relief is afforded to the mind nor is
a strictly accurate statement made. In fact, one of the miseries of conditioned existence
is the apparent liability of forever losing those upon whom we place our hearts.

So, to meet this difficulty raised by ever present death, the christian churches have invented
their heaven in which reunion is possible under a condition, the acceptance of the dogma of
the Redeemer. None of their believers seem to consider that, inasmuch as constantly many of
those most closely bound to us by every tie do not and never will meet the prerequisite condition, happiness in that heaven cannot be possible when we constantly are aware that those unbelie-
vers are suffering in hell, for, enough memory being left to permit us to recognize believing
friends, we cannot forget the others. Greater than ever, then, that difficulty becomes.

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What are these loves? must be asked. They are either



(a) a love for the mere physical body, or

(b) one for the soul within.


Of course in the first case, the body being disintegrated at death, it is not possible for us,
nor need we wish--unless we are grossly materialistic--to see that in the other life. And
personality belongs only to the body. Hence, if the soul that we do love inhabits another
physical frame, it is the law--a part of the law of Reincarnation not often stated or dwelt
on--that we will again, when incarnated, meet that same soul in the new tenement.

We cannot, however, always recognize it. But that, the recognition or memory of those
whom we knew before, is one of the very objects of our study and practice. Not only is
this the law, as found in ancient books, but it has been positively stated, in the history
of the Theosophical Society, in a letter from an Adept addressed not many years ago to
some London theosophists.

In it he asked them if they imagined that they were together as incarnated beings for
the first time, stated that they were not, and laid down the rule that the real affinities
of soul life drew them together on earth.

To be associated against our will with those who lay upon us the claim of mother, father,
brother, son, or wife from a previous life would neither be just nor necessary. Those relat-
ions, as such, grew out of physical ties alone, and souls that are alike, who really love
each other, as well as those who harbor hate, are brought together in mortal bodies as
now father and now son--, or otherwise.

So, then, with the doctrine of Devachan we have the answer. In that state we have with
us, for all practical purposes and to suit our desire, every one whom we loved on earth:
upon being reincarnated we are again with those whose souls we are naturally attracted to.

By living up to the highest and best of our convictions, for humanity and not for self,
we make it possible that we shall at last recognize in some earth-life those persons whom
we love, and to lose whom forever seems such a dreary and uninviting prospect.

Path, August, 1888

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We all get reborn.

What happens is when we die our souls go to a necrotron that is positioned in the Sinus-Medii Region on the moon.  Since the moon rotates as fast as it revolves and people die every day.  The necrotron intakes souls that have lived and recently died then formats the memory of each soul before firing them off back to Earth in new pregnancies.  In esence there maybe a reincarnated Einstein and MLK walking among us right now.  As well as a Hitler, Stalin, and Pol Pot.

Occasionaly the necrotron doesn't fully format a soul's memory and like the case with Patton, a soul will retain a memory of a past life.  Many times this will manifest in dreams or in the form of Deja Vu.

Then if an exo-human tries to interfer with Earthly affairs and gets killed like say from Venus.  Then his or her soul gets caught up in the Earth-moon reincarnation cycle.

For some strange reason I have had a strange inclination to ponder ancient burial tombs in lunar caves on the moon.  I have written them into various stories with no prior knowledge or experience.

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                                       FRIENDS OR ENEMIES IN THE FUTURE





THE fundamental doctrines of Theosophy are of no value unless they are applied to daily life.
To the extent to which this application goes they become living truths, quite different from
intellectual expressions of doctrine. The mere intellectual grasp may result in spiritual pride,
while the living doctrine becomes an entity through the mystic power of the human soul.
Many great minds have dwelt on this.



Saint Paul wrote:

Though I speak with the tongues of men and of angels and have not charity, I am become
as sounding brass or a tinkling cymbal. And though I have the gift of prophecy and underst-
and all mysteries and all knowledge, and though I have all faith so that I could remove
mountains, and have not charity, I am nothing. And though I bestow all my goods to feed
the poor, and though I give my body to be burned, and have not charity,

it profiteth me nothing.

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The Voice of the Silence, expressing the views of the highest schools of occultism, asks us
to step out of the sunlight into the shade so as to make more room for others, and declares
that those whom we help in this life will help us in our next one.

Buttresses to these are the doctrines of Karma and Reincarnation. The first shows that we
must reap what we sow, and the second that we come back in the company of those with
whom we lived and acted in other lives. St. Paul was in complete accord with all other
occultists, and his expressions above given must be viewed in the light Theosophy throws
on all similar writings. Contrasted with charity, which is love of our fellows, are all the
possible virtues and acquirements. These are all nothing if charity be absent.

Why? Because they die with the death of the uncharitable person; their value is naught,
and that being is reborn without friend and without capacity.

This is of the highest importance to the earnest Theosophist, who may be making the
mistake of obtaining intellectual benefits, but remains uncharitable. The fact that we are
now working in the Theosophical movement means that we did so in other lives, must do
so again, and, still more important, that those who are now with us will be reincarnated
in our company on our next rebirth.

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Shall those whom we now know or whom we are destined to know before this life ends be
our friends or enemies, our aiders or obstructors in that coming life?

And what will make them hostile or friendly to us then? Not what we shall say or do to and
for them in the future life. For no man becomes your friend in a present life by reason of
present acts alone. He was your friend, or you his, before in a previous life. Your present
acts but revive the old friendship, renew the ancient obligation.

Was he your enemy before, he will be now even though you do him service now, for these
tendencies last always more than three lives. They will be more and still more our aids if
we increase the bond of friendship of today by charity. Their tendency to enmity will be
one-third lessened in every life if we persist in kindness, in love, in charity now. And that
charity is not a gift of money, but charitable thought for every weakness, to every failure.

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Our future friends or enemies, then, are those who are with us and to be with us in the
present. If they are those who now seem inimical, we make a grave mistake and only put
off the day of reconciliation three more lives if we allow ourselves today to be deficient in
charity for them. We are annoyed and hindered by those who actively oppose, as well as
others whose mere looks, temperament, and unconscious action fret and disturb us.

Our code of justice to ourselves, often but petty personality, incites us to rebuke them, to
criticise, to attack. It is a mistake for us to so act. Could we but glance ahead to next life,
we would see these for whom we now have but scant charity crossing the plain of that life
with ourselves and ever in our way, always hiding the light from us.

But change our present attitude, and that new life to come would show these bores and
partial enemies and obstructors helping us,

aiding our every effort. For Karma may give them then greater opportunities than ourselves
and better capacity.

Is any Theosophist, who reflects on this, so foolish as to continue now, if he has the power
to alter himself, a course that will breed a crop of thorns for his next lifes reaping? We should
continue our charity and kindness to our friends whom it is easy to wish to help, but for those
whom we naturally dislike, who are our bores now, we ought to take especial pains to aid and
carefully toward them cultivate a feeling of love and charity.

This adds interest to our Karmic investment. The opposite course, as surely as sun rises and
water runs down hill, strikes interest from the account and enters a heavy item on the wrong
side of life's ledger.

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And especially should the whole Theosophical organization act on the lines laid down by St. Paul
and The Voice of the Silence.

For Karmic tendency is an unswerving law.

It compels us to go on in this movement of thought and doctrine; it will bring back to reincarnat-
ion all in it now. Sentiment cannot move the law one inch; and though that emotion might seek
to rid us of the presence of these men and women we presently do not fancy or approve--and
there are many such in our ranks for every one--the law will place us again in company with
friendly tendency increased or hostile feeling diminished, just as we now create the one or pre-
vent the other. It was the aim of the founders of the Society to arouse tendency to future
friendship; it ought to be the object of all our members.

What will you have? In the future life, enemies or friends?



EUSEBIO URBAN

Path, January, 1893


http://www.blavatsky.net/topics/reincarnation/reincarnation.htm