Reincarnation Part 3

It is absolutely impossible that the faintest breath of injustice should ever disturb the Universe. Every time the Law appears to be violated, every time Justice seems outraged, we may be certain that it is our ignorance alone that is at work, and that a deeper knowledge of the net-work of evolution and of the lines of action created by human free will, sooner or later, will dissipate our error.

For all that, the whole universe appears to be the very incarnation of injustice. The constellations as they come into manifestation shatter the heavens with their t.i.tanic combats; it is the vampirism of the greatest among them that creates the suns, thus inaugurating egoism from the very beginning. Everywhere on earth is heard the cry of pain, a never-ending struggle; sacrifice is everywhere, whether voluntary or forced, offered freely or taken unwillingly. The law of the strongest is the universal tyranny. The vegetable kingdom feeds upon the mineral, and in its turn forms nourishment for the animal; the giants of the forests spread ruin in every direction, beneath their destructive influence the spent, exhausted soil can nourish nothing but weeds and shrubs of no importance. In the animal kingdom a war to the death is ever being waged, a terrible destruction in which those best armed for the fray pitilessly devour the weak and defenceless.

Man piles up every kind and method of destruction, cruelty and barbarity of every sort; he tears away gold from the bowels of the earth, mutilates the mighty forests, exhausts the soil by intensive culture, hara.s.ses and tortures animals when unable to utilise their muscular strength, and, in addition, kills them when their flesh is eatable; his most careful calculations are the auxiliaries of his insatiable egoism, and, by might or cunning, he crushes everything that hinders or inconveniences him. Finally, from time to time, the Elements mingle their awful voice in this concert of pain and despair, and we find hurricanes and floods, fires and earthquakes pile up colossal wreck and ruin in a few hours, on which scenes of destruction the morrow's calm and glorious sun sheds his impa.s.sive beams.

And so, before reaching individual evil and apparent injustice, there rises up before us at the very outset the threatening spectre of universal evil and injustice. This problem is so closely bound up with our subject that we are compelled to spend a short time in considering it.

WHY DOES PAIN EXIST?

To admit, as do certain ignorant fatalists, that the Universe was created by the stroke of some magic wand, and that each planet, kingdom, and being is condemned, so to speak, to a definite crystallisation in the state in which it has pleased G.o.d to fix it; to admit that the mineral will remain a mineral throughout eternity, that the vegetable will ever reproduce the same types, that the animal will definitely be confined to his instincts and impulses, without the hope, some day, of developing the superior mentality of his torturers in human form; to admit that man will never be anything but man, _i.e._, a being in whom the pa.s.sions have full play whereas the virtues are scarcely born; to admit that there is no final goal--perfection, the divine state--to crown man's labour; all this is to refuse to recognise evolution, to deny the progress everywhere apparent, to set divine below human justice; blasphemy, in a word.

It has been said by unthinking Christians that evidently G.o.d created human suffering, so that those might gain Heaven who, but for this suffering, would have no right to it. To speak thus is to represent the Supreme Goodness in a very unworthy aspect and to attribute the most gratuitous cruelty to Divine Justice. When, too, we see that this absurd reasoning explains neither the sufferings of animals, which have no right to enjoy the felicity of heaven, they say, nor the fact[10] that "there are many called but few chosen," nor the saying that "outside the Church there is no salvation," although for ages past G.o.d has caused millions of men to be born in countries where the Gospel has not been preached, we shall not be astonished to find that those who arrogate to themselves a monopoly of Truth bring forward none but arguments of childish folly in support of their claims.

Generally, however, it is original sin that is advanced as the cause of suffering.

The absurdity of this doctrine is so apparent that it has lost all credence by enlightened members of the Christian faith. First of all, it does not explain the sufferings of animals, which have had no partic.i.p.ation in this sin, nor does it account for the unequal distribution of pain amongst men themselves. This sin being the same for all at birth,[11] punishment ought to have been equally severe for all, and we ought not to see such frightful disproportions as are to be found in the condition of children who have not attained to the age of reason, _i.e._, of responsibility. Saint Augustine felt the weight of this consideration; he reflected long on this torturing problem:

"When I come to consider the sufferings of children," he says, "believe me, I am in a state of terrible perplexity. I have no wish whatever to speak only of the punishment inflicted on them after this life by eternal d.a.m.nation to which they are of necessity condemned if they have left their bodies without receiving the sacrament of Christ, but of the pains they endure in this present life, under our very eyes. Did I wish to examine these sufferings, time would fail me rather than instances thereof; they languish in sickness, are torn by pain, tortured by hunger and thirst, weakened in their organs, deprived of their senses, and sometimes tormented by unclean beings. I should have to show how they can with justice be subjected to such things, at a time when they are yet without sin. It cannot be said that they suffer unknown to G.o.d or that G.o.d can do nothing against their tormentors, nor that He can create or allow unjust punishment.

When men suffer, we say they are being punished for their crimes, but this can be applied only to adults. As children have in them no sin capable of meriting so terrible a punishment, tell me what answer can be given?"

The answer, indeed, cannot be made that original sin is capable of explaining this unequal retribution; but then, ought not the very absurdity of the consequences due to such sin to justify one in refusing to examine this argument? What soul could admit that the innocent should be punished for the guilty? Does human justice, in spite of its imperfection, punish the offspring of criminals? Can the millions of descendants of the mythical Adam have been chastised for a crime in which they have had no share? And would this chastis.e.m.e.nt, multiplied millions of times without the faintest reason, never have stirred the conscience of the Church? Saint Augustine could not make up his mind to accuse G.o.d of injustice; so, to avoid disputing the truth of the Christian teaching in which he wholly believed, he invented his famous theory of "generation," often called "translation."

Men suffer because of original sin, he says, but it would not be just of G.o.d to punish them for this, had they not shared therein[12]; this, indeed, they have done, for the soul of a man was not created directly, by G.o.d, at the moment of the birth of the body; it is a branch taken from the soul of his father, as the latter's comes from that of his parents; thus, ascending the genealogical chain, we see that all souls issue from that of the common father of mankind: Adam.[13]

So that Saint Augustine preferred to deny the creation of souls and to derive them from the soul of Adam, through a successive progeny of human vehicles, rather than to allow G.o.d to be charged with injustice.

We are not called upon to demonstrate the falsity of his hypothesis, which the Church has been forced to condemn, though without replacing it with a better theory; all the same, if human souls suffer from a sin in which they have not individually and consciously partic.i.p.ated--and such is the case, for even granting that translation be a fact, these souls existed in Adam only potentially, as unconscious, undeveloped germs, when the sin took place--their punishment is none the less arbitrary and revolting. Saint Augustine believed he was justifying Providence; he succeeded only in deceiving his own reason and revolted sense of justice, but he preferred by suggestion to deceive himself to such an extent as to believe in the reality of his desire rather than enrol himself against the Church.

In order to reconcile divine Justice with the injustice of punis.h.i.+ng all for the fault of one alone, the theologians also said: "Adam sinned, his sin has been distributed over the whole of his race, but G.o.d, by sending down his son, inst.i.tuted baptism; and the waters of the sacrament wash the stains of original sin from the souls of men."

This reply is as childish as the former. As a matter of fact, according to the Church, about four thousand years intervened between the sin of Adam and the coming of the Redeemer, and so only after that interval did the souls of the just, who were waiting in the Life Beyond for the coming of the Messiah, enter Paradise!

Would not this delay in itself be an injustice? Ought not baptism to have been inst.i.tuted immediately after the sin, and should it not have been placed within the reach of all? Besides, do we not see that even in our days, two thousand years after the coming of the Christ, millions of human beings are born and die without ever having heard of the existence of this sacrament. This part of the argument is too puerile to dwell upon at length, but we will spend a few moments on it to show definitely how powerless this theory is to explain evil.

Before teaching the doctrine of "Limbo," the Church accepted the idea of the d.a.m.nation of children who died without being baptised, as we have just seen in the case of Saint Augustine.[14] Bossuet, with incredible blindness, also accepted it; and, sad to relate, his reason did not feel called upon to furnish an explanation which would justify Providence, as was the case with Saint Augustine. He rejected "translation," and discovered nothing with which to veil the blasphemy.

On this point the following is a faithful _resume_ of his letter to Pope Innocent XII.:

The d.a.m.nation of children who have died without being baptised must be firmly believed by the Church. They are guilty because they are born under the wrath of G.o.d and in the power of Darkness. Children of wrath by nature, objects of hatred and aversion, hurled into h.e.l.l with the rest of the d.a.m.ned, they will remain there for all eternity punished by the horrible vengeance of the Demon.

Such also are the decisions of the learned Denis Petau, the most eminent Bellarmin, the Councils of Lyons, of Florence, and of Trent; for these things are not decided by human considerations, but by the authority of tradition and of the Scriptures.

Such logic makes one really doubt human reason, and reminds one of the spirit with which the courts of the Holy Inquisition were inspired.

Where in Nature can there be found such lack of proportion between cause and effect, crime and punishment? Have such arguments ever been justified by the voice of conscience?

Official Christianity remains powerless to explain suffering. Let us see what we can learn from the philosophies and religions of the past and the greatest of modern philosophers, as well as from the admirable _resumes_ of Teachers of theosophy.

The problem of suffering is one with that of life, _i.e._, with that of evolution in general. The object of the successive worlds is the creation of millions of centres of consciousness in the germinal state (_souls_) and the transformation of these germs into divinities similar to their father, G.o.d. This is the divine multiplication, creating innumerable "G.o.ds," in G.o.d.

To produce divine germs, h.o.m.ogeneous Unity must limit its immensity and create within itself the diversity of matter, of form. This can be obtained by the creation of "multiplicity" and by the "limitation"

of what might be called a portion of Divinity. Now, limitation implies imperfection, both general and individual, _i.e._, suffering; and multiplicity implies diversity of needs and interests, forced submission to the general law _i.e._, suffering again. That the divine germs may evolve, their potentialities must be awakened by their surroundings; in other words, by the action of the "opposites," and sensation must come into being; the action of the opposites on sensation is also a cause of pain.

Outside of the unknown Being--which will be known at the end of evolution--nothing can _be_. Everything is in Him. He is all; the worlds, time and s.p.a.ce are "aspects" which He a.s.sumes from time to time[15]; for this reason it has been said that the Universe is an illusion, which may be expressed more clearly by saying that it is an illusion to believe that what exists is not one form of divine activity, an "aspect" of G.o.d.

That anything may exist, or rather that aspects of G.o.d may appear, there must be manifested in Him a special mode of being, to call forth what we designate as multiplicity.

That multiplicity[16] may be manifest, differences must be produced in Unity; these differences in the world are the "pairs of opposites"--the contraries. These contraries are everywhere.

Matter is the fulcrum of force--both of these terms being "aspects" of G.o.d--and without a fulcrum no force can manifest itself; there is no heat without cold, and when it is summer in the northern hemisphere it is winter in the southern. There is no movement that does not depend upon a state of rest, no light without shadow, no pleasure without the faculty of pain, no freedom that is not founded upon necessity, no good that does not betoken an evil.

The following are a few examples of duality taken from nature. The current of electricity is polarised into a positive and a negative current. It is the same with the magnet; though you break a bar into a hundred pieces, you bring into being a hundred small magnets, each possessing its positive and negative side; you will not have destroyed the "duality," the opposites.

Like the magnet, the solar spectrum forms two series, separated by a neutral point, the blue series and the red one, united by the violet.[17]

Violet.

Indigo. Yellow.

Blue. Orange.

Green. Red.

The terms of the two series are respectively complimentary to each other; the violet dominates the two groups of opposites and is a visible member of the axis formed by the colours that might be called neutral.

Duality appears in every shape and form.

Symbolically, we may say with the Hindus that the Universe begins and ends with two opposite movements: an emanation from Brahma, it is born when the breast of G.o.d sends forth the heavenly outbreathing, it dies, reabsorbed, when the universal inbreathing takes place. These movements produce attraction and repulsion, the aggregation and dissolution to be found everywhere. It is the attraction of a force-centre, the "laya centre" of Theosophy, which permits of the atomic condensation that gives it the envelope whose soul it is; when its cycle of activity ends, attraction gives place to repulsion, the envelope is destroyed by the return of its const.i.tuent elements to the source from which they were drawn, and the soul is liberated until a future cycle of activity begins.

Even the rhythm of pulmonary respiration, the contraction and dilation (systole and diastole) of the heart, the ebb and flow of the tides, as also day and night, sleeping and waking, summer and winter, life and death, are all products of that law of contraries which rules creation.

These "opposites" are the very essence of cosmic life, the twin pillars of universal equilibrium; they have been represented in Solomon's symbolical temple--here, the Universe--by Jakin and Boaz, the white and the black columns; they are also the interlaced triangles of "Solomon's Seal," the six-pointed star, the two Old Men of the Kabbalah, the white Jehovah and the black Jehovah; Eros and Anteros, the serpents of Mercury's caduceus, the two Sphinxes of the car of Osiris, Adam and Eve, Cain and Abel, Jacob and Esau, the Chinese "Yang" and "Yin," the goblet and staff of Tarot, man and woman. All these images represent the same law.

Multiplicity, the fruit of the contraries, makes its appearance in the forms born in infinite, h.o.m.ogeneous Being; its goal is the goal of creation; the production, in infinite Being, of centres which are developed by evolution and finally become G.o.ds in G.o.d. These centres, or "souls," these points in the supreme Point, are divine in essence, though, so far, they have no share at all in the perfection "manifested" by G.o.d; they are all "centres," for G.o.d is a sphere, whose centre is everywhere and circ.u.mference nowhere, but they have not developed consciousness which is as yet only potential in them.

Like cuttings of willow which reproduce the mother-tree, these points, veritable portions of G.o.d, are capable of germinating, growing up, and becoming "I's," self-conscious beings, intelligent and endowed with will-power, and finally G.o.ds, having developed the entire potentialities of the All by their repeated imprisonment in the series of forms that make up the visible and invisible kingdoms of nature.

Every form, _i.e._ aggregate of substance-force, reflects within itself one of these points of Divinity. This point is its Monad, its centre of consciousness, or soul; it is the cause which is manifested as qualities in the envelopes, and these give it the illusion of separateness for a certain period,[18] just as a soap-bubble momentarily acquires a fict.i.tious individuality and appears separate from the atmosphere--of which it forms part--so long as its illusory envelope endures.

Thus do men imagine themselves separate from one another, when all the time their soul is nothing more than a drop of the divine Ocean, hidden momentarily in a perishable body.

The "contraries" are the anvil and the hammer which slowly forge souls by producing what might be called sensation in general, and sensation is a fertile cause of suffering each time the vehicles of consciousness receive vibrations that greatly exceed their fundamental capacity of sensation. Without sensation however--consequently without suffering--the body could neither walk,[19] nor see, nor hear, nor show any disturbance brought to bear upon it; there would exist no possible relation between the Universe and the "I," between the All and the parts, between bodies and souls; there would be no consciousness, or sensation of being, since no vibration from without would find an echo in the incarnated "centres" of life; no knowledge would be possible; man would be, as it were, in a state of nothingness; and, without suspecting it, his body might at any moment be crushed to the ground by the forces of Nature.

But these material necessities are not by any means the only ones that demand sensation; without it, one of the princ.i.p.al objects of evolution--the development of "Egos"--would be impossible. As an example borrowed from the domain of physical sensation, we need only call to memory a well-known experience in childhood.

All who have been at a boarding school know how heavy and fetid is the atmosphere of a dormitory in the early winter morning, when fifty boys have been breathing the same air again and again during the whole of the night. And yet, who suspected this until he had gone out for a few minutes and then returned to the bed-room? It needed the "contrary,"

the pure outside air, to make known the state of the atmosphere inside. The contrast produced sensation--that nauseous, suffocating impression of foul, mephitic air; suffering[20] generated knowledge of the vitiated air; as the result of this influence, the "centre of consciousness" felt itself an "I" distinct from its surroundings, and its "self-consciousness" received a slight increase.

What might be called pa.s.sional sensibility--desire, emotion, impulse--is, like physical sensation, another indispensable factor in evolution; it is the special element in the development of the animal kingdom as well as of the less evolved portion of the human kingdom.

The young souls of mankind must receive the comparatively simple lessons of sensation, desire, and pa.s.sion, before beginning the far more complicated study of mentality. But for desire, a host of needs could not be manifested, numberless functions would remain inactive; the body would not feed itself, and would die, were it not for hunger; danger would not be fled from, but for the instinct of self-preservation; nor without this would there be any propagation of the species. None the less is this life of sensation the source of many evils; desire and pa.s.sion amongst human beings create terrible misery, fill prisons and hospitals, and are at the root of all kinds of moral suffering. In its turn, intelligence--that sensation so characteristic of the human state--is both an indispensable necessity and the most fertile source of evil, so long as it has not experienced a yearning for that inner "divinity," deep in the heart of man, which calls to it. A powerful lever of progress, it might convert this earth into a paradise, whereas it is the weapon which the strong, in their egoism, use to crush the feeble, a terrible weapon which either creates or intensifies all the evils under which the people writhe in despair. Once it becomes the instrument of a regenerate humanity, that is to say, when men have become compa.s.sionate, loving, and devoted, then the social question will cease to exist, and the old instrument of torture will become a pledge of general happiness.

Even spiritual sensibility is a cause of suffering to some n.o.ble souls who have developed it, for however deep the joy of loving and giving oneself, intense too is the pain of witnessing the cruel drama of life, that fratricidal struggle in which pa.s.sion strikes without mercy, whilst illusion and ignorance deal blows even more terrible, for into the wounds they make they instil the poison of revolt and despair.