Yoga - Metempsychosis
( Originally Published 1906 )
As we have said in our last lesson, while the Yogi Teachings throw an important light upon the Western theory of Evolution, still there is a vital difference between the Western scientific teachings on the subject and the Eastern theories and teachings. The Western idea is that the process is a mechanical, material one, and that "mind" is a "by-product" of Matter in its evolution. But the Eastern Teachings hold that Mind is under, back of, and antecedent to all the work of Evolution, and that Matter is a "by-product" of Mind, rather than the reverse.
The Eastern Teachings hold that Evolution is caused by Mind striving, struggling, and pressing for-ward toward fuller and fuller expression, using Mat-ter as a material, and yet always struggling to free itself from the confining and retarding influence of the latter. The struggle results in an Unfoldment, causing sheath after sheath of the confining material bonds to be thrown off and discarded, as the Spirit presses upon the Mind, and the Mind moulds and shapes the Matter. Evolution is but the process of birth of the Individualized Spirit, from the web of Matter in which it has been confined. And the pains and struggles are but incidents of the spiritual parturition.
In this and following lessons we shall consider the "Spiritual Evolution, of the race—that is the Unfoldment of Individualized Spirit—just as we did the subject Physical Evolution in the last two lessons.
We have seen that preceding Spiritual Evolution, there was a Spiritual Involution. The Yogi Philosophy holds that in the Beginning, the Absolute meditated upon the subject of Creation, and formed a Mental Image, or Thought-Form, of an Universal Mind—that is, of an Universal Principle of Mind. This Universal Principle of Mind is the Great Ocean of "Mind-Stuff" from which all the phenomenal Uni-verse is evolved. From this Universal Principle of Mind, proceeded the Universal Principle of Force or Energy. And from the latter, proceeded the Universal Principle of Matter.
The Universal Principle of Mind was bound by Laws imposed upon it by the mental-conception of the Absolute—the Cosmic Laws of Nature. And these laws were the compelling causes of the Great Involution. For before Evolution was possible, Involution was necessary. We have explained that the word "involve" means "to wrap up; to cover; to hide, etc." Before a thing can be "evolved," that is "unfolded," it must first be "involved," that is "wrapped up." A thing must be put in, before it may be taken out.
Following the laws of Involution imposed upon it, the Universal Mental Principle involved itself in the Universal Energy Principle ; and then in obedience to the same laws, the latter involved itself in the Universal Material Principle. Each stage of Involution, or wrapping-up, created for itself (out of the higher principle which in being involved) the wrapper or sheath which is to be used to wrap-up the higher principle. And the higher forms of the Material Principle formed sheaths of lower forms, until forms of Matter were produced far more gross than any known to us now, for they have disappeared in the Evolutionary ascent. Down, down, down went the process of Involution, until the lowest point was reached. Then ensued a moment's pause, preceding the beginning of the Evolutionary Unfoldment.
Then began the Great Evolution. But, as we have told you, the Upward movement was distinguished by the "Tendency toward Individualization." That is, while the Involuntary Process was accomplished by Principles as Principles, the Upward Movement was begun by a tendency toward "splitting up," and the creation of "individual forms," and the effort to perfect them and build upon them higher and still higher succeeding forms, until a stage was reached in which the Temple of the Spirit was worthy of being occupied by Man, the self-conscious expression of the Spirit. For the coming of Man was the first step of a higher form of Evolution—the Spiritual Evolution. Up to this time there had been simply an Evolution of Bodies, but now there came the Evolution of Souls.
And this Evolution of Souls becomes possible only by the process of Metempsychosis (pronounced metemp-si-ko-sis) which is more commonly known as Reincarnation, or Reembodiment.
It becomes necessary at this point to call your attention to the general subject of Metempsychosis, for the reason that the public mind is most confused regarding this important subject. It has the most vague ideas regarding the true teachings, and has somehow acquired the impression that the teachings are that human souls are re-born into the bodies of dogs, and other animals. The wildest ideas on this subject are held by some people. And, not only is this so, but even a number of those who hold to the doctrine of Reincarnation, in some of its forms, hold that their individual souls were once the individual souls of animals, from which state they have evolved to the present condition. This last is a perversion of the highest Yogi Teachings, and we trust to make same plain in these lessons. But, first we must take a look at the general subject of Metempsychosis, that we may see the important part it has played in the field of human thought and belief.
While to many the idea of Metempsychosis may seem new and unfamiliar, still it is one of the oldest conceptions of the race, and in ages past was the accepted belief of the whole of the civilized race of man of the period. And even today, it is accepted as Truth by the majority of the race
The almost universal acceptance of the idea by the East with its teeming life, counterbalances its comparative non-reception by the Western people of the day. From the early days of written or legendery history, Metempsychosis has been the accepted belief of many of the most intelligent of the race. It is found underlying the magnificent civilization of andent Egypt, and from thence it traveled to the Western world being held as the highest truth by such teachers as Pythagoras, Empedocles, Plato, Virgil and Ovid. Plato's Dialogues are full of this teaching. The Hindus have always held to it. The Persians, inspired by their learned Magi, accepted it implicitly. The ancient Druids, and Priests of Gaul, as well as the ancient inhabitants of Germany, held to it. Traces of it may be found in the remains of the Aztec, Peruvian and Mexican civilizations.
The Eleusinian Mysteries of Greece, the Roman Mysteries, and the Inner Doctrines of the Cabbala of the Hebrews all taught the Truths of Metempsychosis. The early Christian Fathers ; the Gnostic and Manichaeans and other sects of the Early Christian people, all held to the doctrine. The modern German philosophers have treated it with the greatest respect, if in-deed they did not at least partially accept it. Many modern writers have considered it gravely, and with respect. The following quotations will give an idea of "how the wind is blowing" in the West :
"Of all the theories respecting the origin of the soul, Metempsychosis seems to me the most plausible and therefore the one most likely to throw light on the question of a life to come."—Frederick H. Hedge.
"It would be curious if we should find science and philosophy taking up again the old theory of metempsychosis, remodelling it to suit our present modes of religious and scientific thought, and launching it again on the wide ocean of human belief. But stranger things have happened in the history of human opinions."-James Freeman Clarke.
"If we could legitimately determine any question of belief by the number of its adherents, the * * * * would apply to metempsychosis more fitly than to any other. I think it is quite as likely to be revived and to come to the front as any rival theory."—Prof. Wm. Knight.
"It seems to me, a firm and well-grounded faith in the doctrine of Christian metempsychosis might help to regenerate the world. For it would be a faith not hedged around with many of the difficulties and objections which beset other forms of doctrine, and it offers distinct and pungent motives for trying to lead a more Christian life, and for loving and helping our brotherman."—Prof. Francis Bowen.
"The doctrine of Metempsychosis may almost claim to be a natural or innate belief in the human mind, if we may judge from its wide diffusion among the nations of the earth, and its prevalence throughout the historical ages."—Prof. Francis Bowen.
"When Christianity first swept over Europe, the inner thought of its leaders was deeply tinctured with this truth. The Church tried ineffectually to eradicate it, but in various sects it kept sprouting forth beyond the time of Erigina and Bonaventura, its mediaeval advocates. Every great intuitional soul, as Paracelsus, Boehme, and Swedenborg, has adhered to it. The Italian luminaries, Giordano Bruno and Campanella, embraced it. The best of German philosophy is enriched by it. In Schopenhauer, Lessing, Hegel, Leibnitz, Herder, and Fichte, the younger, it is earnestly advocated. The anthropological systems of Kant and Schelling furnish points of contact with it. The younger Helmont, in De Revolutione Animarum, adduces in two hundred problems all the arguments which may be urged in favor of the return of souls into human bodies according to Jewish ideas. Of English thinkers, the Cambridge Platonists defended it with much learning and acuteness, most conspicuously Henry More; and in Cudworth and Hume it ranks as the most rational theory of immortality. Glanvil's Lux Orientalis devotes a curious treatise to it. It captivated the minds of Fourier and Leroux. Andre Pezzani's book on The Plurality of the Soul's Lives works out the system on the Roman Catholic idea of expiation."—E. D. WALKER, in "Re-Incarnation, a Study of Forgotten Truth."
And in the latter part of the Nineteenth Century, and this the early part of the Twentieth Century, the general public has been made familiar with the idea of Metempsychosis, under the name of Re-incarnation, by means of the great volume of literature issued by The Theosophical Society and its allied following. No longer is the thought a novelty to the Western thinker, and many have found within themselves a corroborative sense of its truth. In fact, to many the mere mention of the idea has been sufficient to awaken faint shadowy memories of past lives, and, to such, many heretofore unaccountable traits of character, tastes, inclinations, sympathies, dislikes, etc., have been explained.
The Western world has been made familiar with the idea of the re-birth of souls into new bodies, under the term of "Re-incarnation," which means "a re-entry into flesh," the word "incarnate" being derived from the words "in," and "carnis," meaning flesh—the English word meaning "to clothe with flesh," etc. The word Metempsychosis, which we use in this lesson, is concerned rather with the "passage of the soul" from one tenement to another, the "fleshly" idea being merely incidental.
The doctrine of Metempsychosis, or Re-incarnation, together with its accompanying doctrine, Karma, or Spiritual Cause and Effect, is one of the great foundation stones of the Yogi Philosophy, as indeed it is of the entire system of systems of Oriental Philosophy and Thought. Unless one under-stands Metempsychosis he will never be able to understand the Eastern Teachings, for he will be without the Key. You who have read the Bhagavad Gita, that wonderful Hindu Epic, will remember how the thread of Re-Birth runs through it all. You remember the words of Krishna to Arjuna: "As the soul, wearing this material body, experienceth the stages of infancy, youth, manhood, and old age, even so shall it, in due time, pass on to another body, and in other incarnations shall it again live, and move and play its part." "These bodies, which act as enveloping coverings for the souls occupying them, are but finite things—things of the moment—and not the Real Man at all. They perish as all finite things perish—let them perish." "As a man throweth away his old garments, replacing them with new and brighter ones, even so the Dweller of the body, having quitted its old mortal frame, entereth into others which are new and freshly prepared for it. Weapons pierce not the Real Man, nor doth the fire burn him ; the water affecteth him not, nor the wind drieth him nor bloweth him away. For he is impregnable and impervious to these things of the world of change—he is eternal, permanent, unchangeable, and unalterable—Real."
This view of life gives to the one who holds to it, an entirely different mental attitude. He no longer identifies himself with the particular body that he may be occupying, nor with any other body for that mat-ter. He learns to regard his body just as he would a garment which he is wearing, useful to him for certain purposes, but which will in time be discarded and thrown aside for a better one, and one better adapted to his new requirements and needs. So firmly is this idea embedded in the consciousness of the Hindus, that they will often say "My body is tired," or "My body is hungry," or "My body is full of energy," rather than that "I am" this or that thing. And this consciousness, once attained, gives to one a sense of strength, security and power unknown to him who regards his body as himself. The first step for the student who wishes to grasp the idea of Metempsychosis, and who wishes to awaken in his consciousness a certainty of its truth, is to familiarize himself with the idea of his "I" being a thing independent and a part from his body, although using the latter as an abiding place and a useful shelter and instrument for the time being.
Many writers on the subject of Metempsychosis have devoted much time, labor and argument to prove he reasonableness of the doctrine upon purely speculative, philosophical, or metaphysical grounds. And while we believe that such efforts are praiseworthy for the reason that many persons must be first convinced in that way, still we feel that one must really feel the truth of the doctrine from something within his own consciousness, before he will really believe it to be truth. One may convince himself of the logical necessity of the doctrine of Metempsychosis, but at the 'same time he may drop the matter with a shrug of the shoulders and a "still, who knows ?" But when one begins to feel within himself the awakening consciousness of a "something in the past," not to speak of the flashes of memory, and feeling of former acquaintance with the subject, then, and then only, does he begin to believe.
Many people have had "peculiar experiences" that re accountable only upon the hypothesis of Metemyschosis. Who has not experienced the consciousess of having felt the thing before—having thought t some time in the dim past, Who has not witnessed new scenes that appear old, very old? Who has not et persons for the first time, whose presence awakened memories of a past lying far back in the misty ages of long ago? Who has not been seized at times with the consciousness of a mighty "oldness" of soul? Who has not heard music, often entirely new compositions, which somehow awakens memories of similar strains, scenes, places, faces, voices, lands, associations and events, sounding dimly on the strings of memory as the breezes of the harmony floats over them? Who has not gazed at some old painting, or piece of statuary, with the sense of having seen it all before? Who has not lived through events, which brought with them a certainty of being merely a repetition of some shadowy occurrences away back in lives lived long ago? Who has not felt the influence of the mountain, the sea, the desert, coming to them when they are far from such scenes—coming so vividly as to cause the actual scene of the present to fade into comparative unreality. Who has not had these experiences—who we ask?
Writers, poets, and others who carry messages to the world, have testified to these things—and nearly every man or woman who hears the message recognizes it as something having correspondence in his or her own life. Sir Walter Scott tells us in his diary : "I cannot, I am sure, tell if it is worth marking down, that yesterday, at dinner time, I was strangely haunted by what I would call the sense of preexistence, viz., a confused idea that nothing that passed was said for the first time; that the same topics had been discussed and the same persons had stated the same opinions on them. The sensation was so strong as to resemble what is called the mirage in the desert and a calenture on board ship." The same writer, in one of his novels, "Guy Mannering," makes one of his characters say : "Why is it that some scenes awaken thoughts which belong as it were, to dreams of early and shadowy recollections, such as old Brahmin moonshine would have ascribed to a state of previous existence. How often do we find ourselves in society which we have never before met, and yet feel impressed with a mysterious and ill-defined consciousness that neither the scene nor the speakers nor the subject are entirely new; nay, feel as if we could anticipate that part of the conversation which has not yet taken place."
Bulwer speaks of "that strange kind of inner and spiritual memory which so often recalls to us places and persons we have never seen before, and which Platonists would resolve to be the unquenched consciousness of a former life." And again, he says : "How strange is it that at times a feeling comes over us as we gaze upon certain places, which associates the scene either with some dim remembered and dreamlike images of the Past, or with a prophetic and fearful omen of the Future. Every one has known a similar strange and indistinct feeling at certain times and places, and with a similar inability to trace the cause." Poe has written these words on the subject : "We walk about, amid the destinies of our world existence, accompanied by dim but ever present memories of a Destiny more vast—very distant in the bygone time and infinitely awful. We live out a youth peculiarly haunted by such dreams, yet never mistaking them for dreams. As memories we know them. During our youth the distinctness is too clear to deceive us even for a moment. But the doubt of manhood dispels these feelings as illusions."
Home relates an interesting incident in his life, which had a marked effect upon his beliefs, thereafter. He relates that upon an occasion when he visited a strange house in London he was shown into a room to wait. He says : "On looking around, to my astonishment everything appeared perfectly familiar to me. I seemed to recognize every object. I said to my-self, `What is this? I have never been here before, and yet I have seen all this, and if so, then there must be a very peculiar knot in that shutter.' " He proceeded to examine the shutter, and much to his amazement the knot was there.
We have recently heard of a similar case, told by an old lady who formerly lived in the far West of the United States. She states that upon one occasion a party was wandering on the desert in her part of the country, and found themselves out of water. As that part of the desert was unfamiliar even to the guides, the prospect for water looked very poor in-deed. After a fruitless search of several hours, one of the party, a perfect stranger to that part of the country, suddenly pressed his hand to his head, and acted in a dazed manner, crying out "I know that a water-hole is over to the right—this way," and away he started with the party after him. After a half-hour's journey they reached an old hidden water-hole that was unknown even to the oldest man in the party. The stranger said that he did not understand the mat-ter, but that he had somehow experienced a sensation of having been there before, and knowing just where the water-hole was located. An old Indian who was questioned about the matter, afterward, stated that the place had been well known to his people who formerly travelled much on that part of the desert; and that they had legends relating to the "hidden water-hole," running back for many generations. In this case, it was remarked that the water-hole was situated in such a peculiar and unusual manner, as to render it almost undiscoverable even to people familiar with the characteristics of that part of the country. The old lady who related the story, had it direct from the lips of one of the party, who regarded it as "some-thing queer," but who had never even heard of Metempsychosis.
A correspondent of an English magazine writes as follows : "A gentleman of high intellectual attainments, now deceased, once told me that he had dreamed of being in a strange city, so vividly that he remembered the streets, houses and public buildings as distinctly as those of any place he ever visited. A few weeks later he was induced to visit a panorama in Leicester Square, when he was startled by seeing the city of which he had dreamed. The likeness was perfect, except that one additional church appeared in the picture. He was so struck by the circumstance that he spoke to the exhibitor, assuming for the purpose the air of a traveller acquainted with the place, when he was informed that the church was a recent erection." The fact of the addition of the church, seems to place the incident within the rule of awakened memories of scenes known in a past life, for clairvoyance, astral travel, etc., would show the scene as it was at the time of the dream, not as it had been years before.
Charles Dickens mentions a remarkable impression in his work "Pictures from Italy." "In the fore-ground was a group of silent peasant girls, leaning over the parapet of the little bridge, looking now up at the sky, now down into the water ; in the distance a deep dell; the shadow of an approaching night on everything. If I had been murdered there in some former life I' could not have seemed to remember the place more thoroughly, or with more emphatic chilling of the blood ; and the real remembrance of it acquired in that minute is so strengthened by the imaginary recollection that I hardly think I could forget it."
We have recently met two people in America who had very vivid memories of incidents in their past life. One of these, a lady, has a perfect horror of large bodies of water, such as the Great Lakes, or the Ocean, although she was born and has lived the greater part of her life inland, far removed from any great body of water. She has a distinct recollection of falling from a large canoe-shape vessel, of peculiar lines, and drowning. She was quite overcome upon her first visit to the Field Museum in Chicago, where there were exhibited a number of models of queer vessels used by primitive people. She pointed out one similar in shape, and lines, to the one she remembers as having fallen from in some past life.
The second case mentioned is that of a married couple who met each other in a country foreign to both, on their travels. They fell in love with each other, and both have felt that their marriage was a reunion rather than a new attachment. The husband one day shortly after their marriage told his wife in a rather shamed-faced way that he had occasional flashes of memory of having held in his arms, in the dim past, a woman whose face he could not recall, but who wore a strange necklace, he describing the de-tails of the latter. The wife said nothing, but after her husband had left for his office, she went to the attic and unpacked an old trunk containing some odds and ends, relics, heirlooms, etc., and drew from it an old necklace of peculiar pattern that her grandfather had brought back from India, where he had lived in his younger days, and which had been in the family ever since. She laid the necklace on the table, so that her husband would see it upon his return. The moment his eyes fell upon it, he turned white as death, and gasped "My God ! that's the necklace!"
A writer in a Western journal gives the following story of a Southern woman. "When I was in Heidelberg, Germany, attending a convention of Mystics, in company with some friends I paid my first visit to the ruined Heidelberg Castle. As I approached it I was impressed with the existence of a peculiar room in an inaccessible portion of the building. A paper and pencil were provided me, and I drew a diagram of the room even to its peculiar floor. My diagram and description were perfect, when we afterwards visited the room. In some way, not yet clear to me, I have been connected with that apartment. Still another impression came to me with regard to a book, which I was made to feel was in the old library of the Heidelberg University. I not only knew what the book was, but even felt that a certain name of an old German professor would be found written in it. Communicating this feeling to one of the Mystics at the convention, a search was made for the volume, but it was not found. Still the impression clung to me, and another effort was made to find the book ; this time we were rewarded for our pains. Sure enough, there on the margin of one of the leaves was the very name I had been given in such a strange manner. Other things at the same time went to convince me that I was in possession of the -soul of a person who had known Heidelberg two or three centuries ago."
A contributor to an old magazine relates, among other instances, the following regarding a friend who remembers having died in India during the youth of some former life. He states : "He sees the bronzed attendants gathered about his cradle in their white dresses; they are fanning him. And as they gaze he passes into unconsciousness. Much of his description concerned points of which he knew nothing from any other source, but all was true to the life, and enabled me to fix on India as the scene which he recalled."
While comparatively few among the Western races are able to remember more than fragments of their past lives, in India it is quite common for a man well developed spiritually to clearly remember the incidents and details of former incarnations, and the evidence of the awakening of such power causes little more than passing interest among his people. There is, as we shall see later, a movement toward conscious Metempsychosis, and many of the race are just moving on to that plane. In India the highly developed individuals grow into a clear recollection of their past lives when they reach the age of puberty, and when their brains are developed sufficiently to grasp the knowledge locked up in the depths of the soul. In the meantime the individual's memory of the past is locked away in the recesses of his mind, just as are many facts and incidents of his present life so locked away, to be remembered only when some one mentions the subject, or some circumstance serves to sup-ply the associative link to the apparently forgotten matter.
Regarding the faculty of memory in our present lives, we would quote the following from the pen of Prof. William Knight, printed in the Fortnightly Review. He says : "Memory of the details of the past is absolutely impossible. The power of the conservative faculty, though relatively great, is extremely limited. We forget the larger portion of experience soon after we have passed through it, and we should be able to recall the particulars of our past years, filling all the missing links of consciousness since we entered on the present life, before we were in a position to re-member our ante-natal experience. Birth must necessarily be preceded by crossing the river of oblivion, while the capacity for fresh acquisition survives, and the garnered wealth of old experience determines the amount and character of the new."
Another startling evidence of the proof of Metempsychosis is afforded us in the cases of "infant prodigies," etc., which defy any other explanation. Take the cases of the manifestation of musical talent in certain children at an early age, for instance. Take the case of Mozart who at the age of four was able to not only perform difficult pieces on the piano, but actually composed original works of merit. Not only did he manifest the highest faculty of sound and note, but also an instinctive ability to compose and arrange music, which ability was superior to that of many men who had devoted years of their life to study and practice. The laws of harmony—the science of commingling tones, was to him not the work of years, but a faculty born in him. There are many similar cases of record.
Heredity does not explain these instances of genius, for in many of the recorded cases, none of the ancestors manifested any talent or ability. From whom did Shakespeare inherit his genius? From whom did Plato derive his wonderful thought? From what ancestor did Abraham Lincoln inherit his character—coming from a line of plain, poor, hard-working people, and possessing all of the physical attributes and characteristics of his ancestry, he, nevertheless, manifested a mind which placed him among the foremost of his race. Does not Metempsychosis give us the only possible key? Is it not reasonable to suppose that the abilities displayed by the infant genius, and the talent of the men who spring from obscure origin, have their root in the experiences of a previous life?
Then take the cases of children at school. Children if even the same family manifest different degrees of receptivity to certain studies. Some "take to" one thing, and some to another. Some find arithmetic so easy that they almost absorb it intuitively, while grammar is a hard task for them; while their brothers and sisters find the exact reverse to be true. How many have found that when they would take up some new study, it is almost like recalling something already learned. Do you student, who are now reading these lines take your own case. Does not all this Teaching seem to you like the repetition of some lesson learned long ago? Is it not like remembering something already learned, rather than the learning of some new truth? Were you not attracted to these studies, in t e first place, by a feeling that you had known it all fore, somewhere, somehow? Does not your mind leap ahead of the lesson, and see what is coming next, long before you have turned the pages? These inward evidences of the fact of pre-existence are so strong that they outweigh the most skillful appeal to the intellect.
This intuitive knowledge of the truth of Metempsychosis explains why the belief in it is sweeping over the Western world at such a rapid rate. The mere mention of the idea, to many people who have never before heard of it, is sufficient to cause them to recognize its truth. And though they may not under-stand the laws of its operation, yet deep down in their consciousness they find a something that convinces them of its truth. In spite of the objections that are urged against the teaching, it is making steady head-way and progress.
The progress of the belief in Metempsychosis how-ever has been greatly retarded by the many theories and dogmas attached to it by some of the teachers. Not to speak of the degrading ideas of re-birth into the bodies of animals, etc., which have polluted the spring of Truth, there are to be found many other features of teaching and theory which repel people, and cause them to try to kill out of the minds the glimmer of Truth that they find there. The human soul instinctively revolts against the teaching that it is bound to the wheel or re-birth, willy-nilly, compulsorily, without choice—compelled to live in body after body until great cycles are past. The soul, perhaps already sick of earth-life, and longing to pass on to higher planes of existence, fights against such teaching. And it does well to so fight, for the truth is nearer to its hearts desire. There is no soul longing that does not carry with it the prophecy of its own fulfillment, and so it is in this case. It is true that the soul of one filled with earthly desires, and craving for material things, will by the very force of those desires be drawn back to earthly re-birth in a body best suited for the gratification of the longings, desires and cravings that it finds within itself. But it is likewise true that the earth-sick soul is not compelled to return unless its own desires bring it back. Desire is the key note of Metempsychosis, although up to a certain stage it may operate unconsciously. The sum of the desires of a soul regulate its re-Birth. Those who have become sickened of all that earth has for them at this stage of its evolution, may, and do, rest in states of existence far removed from earth scenes, until the race progresses far enough to afford the resting soul the opportunities and environments that it so earnestly craves.
And more than this, when Man reaches a certain stage, the process of Metempsychosis no longer remains unconscious, but he enters into a conscious knowing, willing passage from one life to another. And when that stage is reached a full memory of the past lives is unfolded, and life to such a soul becomes as the life of a day, succeeded by a night, and then the awakening into another day with full knowledge and recollection of the events of the day before. We are in merely the babyhood of the race now, and the fuller life of the conscious soul lies before us. Yea, even now it is being entered into by the few of the race that have progressed sufficiently far on the Path. And you, student, who feel within you that craving for conscious re-birth and future spiritual evolution, and the distaste for, and horror of, a further blind, unconscious re-plunge into the earth-life—know you, that this longing on your part is but an indication of what lies before you. It is the strange, subtle, awakening of the nature within you, which betokens the higher state. Just as the young person feels with-in his or her body strange emotions, longings and stirrings, which betoken the passage from the child state into that of manhood or womanhood, so do these spiritual Iongings, desires and cravings betoken the passage from unconscious re-birth into conscious knowing Metempsychosis, when you have passed from the scene of your present labors.
In our next lesson we shall consider the history of the race as its souls passed on from the savage tribes to the man of to-day. It is the history of the race—the history of the individual—your own history, student—the record of that through which you have passed to become that which you now are. And as you have climbed step after step up the arduous path, so will you, hereafter climb still higher paths, but no longer in unconsciousness, but with your spiritual eyes wide open to the Rays of Truth pouring forth from the great Central Sun—the Absolute.
Concluding this lesson, we would quote two selections from the American poet, Whitman, whose range genius was undoubtedly the result of vague memories springing from a previous life, and which burst into utterances often not more than half understood by the mind that gave them birth. Whitman says:
"Facing West from California's shores,
Inquiring, tireless, seeking what is yet unfound, a child, very old, over waves, toward the house of maternity, the land of migrations, look afar,
Look off the shores of my Western sea, the circle almost circled :
For starting Westward from Hindustan, from the vales of Kashmere,
From Asia, from the north, from God, the sage, and the hero,
From the south, from the flowery peninsulas and spice islands,
Long having wandered since, round the earth having wandered,
Now I face home again, very pleased and joyous. (But where is what I started for so long ago? And why is it yet unfound?)"
"I know I am deathless.
I know that this orbit of mine cannot be swept by a carpenter's compass ;
And whether I come to my own today, or in ten thousand or ten million years,
I can cheerfully take it now or with equal cheerfulness can wait."
"As to you, Life, I reckon you are the leavings of many deaths.
No doubt I have died myself ten thousand times before."
"Births have brought us richness and variety, and other births have brought us richness and variety."
And this quotation from the American poet N. P. Willis :
"But what a mystery this erring mind?