Some Answered Questions Part 21

81: REINCARNATION

Question.-What is the truth of the question of reincarnation, which is believed by some people?

Answer.-The object of what we are about to say is to explain the reality-not to deride the beliefs of other people; it is only to explain the facts; that is all. We do not oppose anyone's ideas, nor do we approve of criticism.

Know, then, that those who believe in reincarnation are of two cla.s.ses: one cla.s.s does not believe in the spiritual punishments and rewards of the other world, and they suppose that man by reincarnation and return to this world gains rewards and recompenses; they consider heaven and h.e.l.l to be restricted to this world and do not speak of the existence of the other world. Among these there are two further divisions. One division thinks that man sometimes returns to this world in the form of an animal in order to undergo severe punishment and that, after enduring this painful torment, he will be released from the animal world and will come again into the human world; this is called transmigration. The other division thinks that from the human world one again returns to the human world, and that by this return rewards and punishments for a former life are obtained; this is called reincarnation. Neither of these cla.s.ses speak of any other world besides this one.

The second sort of believers in reincarnation affirm the existence of the other world, and they consider reincarnation the means of becoming perfect-that is, they think that man, by going from and coming again to this world, will gradually acquire perfections, until he reaches the inmost perfection. In other words, that men are composed of matter and force: matter in the beginning-that is to say, in the first cycle-is imperfect, but on coming repeatedly to this world it progresses and acquires refinement and delicacy, until it becomes like a polished mirror; and force, which is no other than spirit, is realized in it with all the perfections.

This is the presentation of the subject by those who believe in reincarnation and transmigration. We have condensed it; if we entered into the details, it would take much time. This summary is sufficient. No logical arguments and proofs of this question are brought forward; they are only suppositions and inferences from conjectures, and not conclusive arguments. Proofs must be asked for from the believers in reincarnation, and not conjectures, suppositions and imaginations.

But you have asked for arguments of the impossibility of reincarnation.

This is what we must now explain. The first argument for its impossibility is that the outward is the expression of the inward; the earth is the mirror of the Kingdom; the material world corresponds to the spiritual world. Now observe that in the sensible world appearances are not repeated, for no being in any respect is identical with, nor the same as, another being. The sign of singleness is visible and apparent in all things. If all the granaries of the world were full of grain, you would not find two grains absolutely alike, the same and identical without any distinction. It is certain that there will be differences and distinctions between them. As the proof of uniqueness exists in all things, and the Oneness and Unity of G.o.d is apparent in the reality of all things, the repet.i.tion of the same appearance is absolutely impossible. Therefore, reincarnation, which is the repeated appearance of the same spirit with its former essence and condition in this same world of appearance, is impossible and unrealizable. As the repet.i.tion of the same appearance is impossible and interdicted for each of the material beings, so for spiritual beings also, a return to the same condition, whether in the arc of descent or in the arc of ascent, is interdicted and impossible, for the material corresponds to the spiritual.

Nevertheless, the return of material beings with regard to species is evident; so the trees which during former years brought forth leaves, blossoms and fruits in the coming years will bring forth exactly the same leaves, blossoms and fruits. This is called the repet.i.tion of species. If anyone makes an objection saying that the leaf, the blossom and the fruit have been decomposed, and have descended from the vegetable world to the mineral world, and again have come back from the mineral world to the vegetable world, and, therefore, there has been a repet.i.tion-the answer is that the blossom, the leaf and the fruit of last year were decomposed, and these combined elements were disintegrated and were dispersed in s.p.a.ce, and that the particles of the leaf and fruit of last year, after decomposition, have not again become combined, and have not returned. On the contrary, by the composition of new elements, the species has returned. It is the same with the human body, which after decomposition becomes disintegrated, and the elements which composed it are dispersed.

If, in like manner, this body should again return from the mineral or vegetable world, it would not have exactly the same composition of elements as the former man. Those elements have been decomposed and dispersed; they are dissipated in this vast s.p.a.ce. Afterward, other particles of elements have been combined, and a second body has been formed; it may be that one of the particles of the former individual has entered into the composition of the succeeding individual, but these particles have not been conserved and kept, exactly and completely, without addition or diminution, so that they may be combined again, and from that composition and mingling another individual may come into existence. So it cannot be proved that this body with all its particles has returned; that the former man has become the latter; and that, consequently, there has been repet.i.tion; that the spirit also, like the body, has returned; and that after death its essence has come back to this world.

If we say that this reincarnation is for acquiring perfections so that matter may become refined and delicate, and that the light of the spirit may be manifest in it with the greatest perfection, this also is mere imagination. For, even supposing we believe in this argument, still change of nature is impossible through renewal and return. The essence of imperfection, by returning, does not become the reality of perfection; complete darkness, by returning, does not become the source of light; the essence of weakness is not transformed into power and might by returning, and an earthly nature does not become a heavenly reality. The tree of Zaqqum,(164) no matter how frequently it may come back, will not bring forth sweet fruit, and the good tree, no matter how often it may return, will not bear a bitter fruit. Therefore, it is evident that returning and coming back to the material world does not become the cause of perfection.

This theory has no proofs nor evidences; it is simply an idea. No, in reality the cause of acquiring perfections is the bounty of G.o.d.

The Theosophists believe that man on the arc of ascent(165) will return many times until he reaches the Supreme Center; in that condition matter becomes a clear mirror, the light of the spirit will s.h.i.+ne upon it with its full power, and essential perfection will be acquired. Now, this is an established and deep theological proposition, that the material worlds are terminated at the end of the arc of descent, and that the condition of man is at the end of the arc of descent, and at the beginning of the arc of ascent, which is opposite to the Supreme Center. Also, from the beginning to the end of the arc of ascent, there are numerous spiritual degrees. The arc of descent is called beginning,(166) and that of ascent is called progress.(167) The arc of descent ends in materialities, and the arc of ascent ends in spiritualities. The point of the compa.s.s in describing a circle makes no retrograde motion, for this would be contrary to the natural movement and the divine order; otherwise, the symmetry of the circle would be spoiled.

Moreover, this material world has not such value or such excellence that man, after having escaped from this cage, will desire a second time to fall into this snare. No, through the Eternal Bounty the worth and true ability of man becomes apparent and visible by traversing the degrees of existence, and not by returning. When the sh.e.l.l is once opened, it will be apparent and evident whether it contains a pearl or worthless matter. When once the plant has grown it will bring forth either thorns or flowers; there is no need for it to grow up again. Besides, advancing and moving in the worlds in a direct order according to the natural law is the cause of existence, and a movement contrary to the system and law of nature is the cause of nonexistence. The return of the soul after death is contrary to the natural movement, and opposed to the divine system.

Therefore, by returning, it is absolutely impossible to obtain existence; it is as if man, after being freed from the womb, should return to it a second time. Consider what a puerile imagination this is which is implied by the belief in reincarnation and transmigration. Believers in it consider the body as a vessel in which the spirit is contained, as water is contained in a cup; this water has been taken from one cup and poured into another. This is child's play. They do not realize that the spirit is an incorporeal being, and does not enter and come forth, but is only connected with the body as the sun is with the mirror. If it were thus, and the spirit by returning to this material world could pa.s.s through the degrees and attain to essential perfection, it would be better if G.o.d prolonged the life of the spirit in the material world until it had acquired perfections and graces; it then would not be necessary for it to taste of the cup of death, or to acquire a second life.

The idea that existence is restricted to this perishable world, and the denial of the existence of divine worlds, originally proceeded from the imaginations of certain believers in reincarnation; but the divine worlds are infinite. If the divine worlds culminated in this material world, creation would be futile: nay, existence would be pure child's play. The result of these endless beings, which is the n.o.ble existence of man, would come and go for a few days in this perishable dwelling, and after receiving punishments and rewards, at last all would become perfect. The divine creation and the infinite existing beings would be perfected and completed, and then the Divinity of the Lord, and the names and qualities of G.o.d, on behalf of these spiritual beings, would, as regards their effect, result in laziness and inaction! "Glory to thy Lord, the Lord Who is sanctified from all their descriptions."(168)

Such were the limited minds of the former philosophers, like Ptolemy and the others who believed and imagined that the world, life and existence were restricted to this terrestrial globe, and that this boundless s.p.a.ce was confined within the nine spheres of heaven, and that all were empty and void. Consider how greatly their thoughts were limited and how weak their minds. Those who believe in reincarnation think that the spiritual worlds are restricted to the worlds of human imagination. Moreover, some of them, like the Druzes and the Nusayris, think that existence is restricted to this physical world. What an ignorant supposition! For in this universe of G.o.d, which appears in the most complete perfection, beauty and grandeur, the luminous stars of the material universe are innumerable! Then we must reflect how limitless and infinite are the spiritual worlds, which are the essential foundation. "Take heed ye who are endued with discernment."(169)

But let us return to our subject. In the Divine Scriptures and Holy Books "return" is spoken of, but the ignorant have not understood the meaning, and those who believed in reincarnation have made conjectures on the subject. For what the divine Prophets meant by "return" is not the return of the essence, but that of the qualities; it is not the return of the Manifestation, but that of the perfections. In the Gospel it says that John, the son of Zacharias, is Elias. These words do not mean the return of the rational soul and personality of Elias in the body of John, but rather that the perfections and qualities of Elias were manifested and appeared in John.

A lamp shone in this room last night, and when tonight another lamp s.h.i.+nes, we say the light of last night is again s.h.i.+ning. Water flows from a fountain; then it ceases; and when it begins to flow a second time, we say this water is the same water flowing again; or we say this light is identical with the former light. It is the same with the spring of last year, when blossoms, flowers and sweet-scented herbs bloomed, and delicious fruits were brought forth; next year we say that those delicious fruits have come back, and those blossoms, flowers and blooms have returned and come again. This does not mean that exactly the same particles composing the flowers of last year have, after decomposition, been again combined and have then come back and returned. On the contrary, the meaning is that the delicacy, freshness, delicious perfume and wonderful color of the flowers of last year are visible and apparent in exactly the same manner in the flowers of this year. Briefly, this expression refers only to the resemblance and likeness which exist between the former and latter flowers. The "return" which is mentioned in the Divine Scriptures is this: it is fully explained by the Supreme Pen(170) in the Kitab-i-iqan. Refer to it, so that you may be informed of the truth of the divine mysteries.

Upon you be greetings and praise.

82: PANTHEISM

Question.-How do the Theosophists and the Sufis understand the question of pantheism?(171) What does it mean, and how nearly does it approximate to the truth?

Answer.-Know that the subject of pantheism is ancient. It is a belief not restricted to the Theosophists and the Sufis; on the contrary, some of the sages of Greece believed in it, like Aristotle, who said, "The simple truth is all things, but it is not any one of them." In this case, "simple" is the opposite of "composed"; it is the isolated Reality, which is purified and sanctified from composition and division, and which resolves Itself into innumerable forms. Therefore, Real Existence is all things, but It is not one of the things.

Briefly, the believers in pantheism think that Real Existence can be compared to the sea, and that beings are like the waves of the sea. These waves, which signify the beings, are innumerable forms of that Real Existence; therefore, the Holy Reality is the Sea of Preexistence,(172) and the innumerable forms of the creatures are the waves which appear.

Likewise, they compare this theory to real unity and the infinitude of numbers; the real unity reflects itself in the degrees of infinite numbers, for numbers are the repet.i.tion of the real unity. So the number two is the repet.i.tion of one, and it is the same with the other numbers.

One of their proofs is this: all beings are things known of G.o.d; and knowledge without things known does not exist, for knowledge is related to that which exists, and not to nothingness. Pure nonexistence can have no specification or individualization in the degrees of knowledge. Therefore, the realities of beings, which are the things known of G.o.d the Most High, have the existence which knowledge has,(173) since they have the form of the Divine Knowledge, and they are preexistent, as the Divine Knowledge is preexistent. As knowledge is preexistent, the things known are equally so, and the individualizations and the specifications of beings, which are the preexistent knowledges of the Essence of Unity, are the Divine Knowledge itself. For the realities of the Essence of Unity, knowledge, and the things known, have an absolute unity which is real and established.

Otherwise, the Essence of Unity would become the place of multiple phenomena, and the multiplicity of preexistences(174) would become necessary, which is absurd.

So it is proved that the things known const.i.tute knowledge itself, and knowledge the Essence itself-that is to say, that the Knower, the knowledge and the things known are one single reality. And if one imagines anything outside of this, it necessitates coming back to the multiplicity of preexistences and to enchainment;(175) and preexistences end by becoming innumerable. As the individualization and the specification of beings in the knowledge of G.o.d were the Essence of Unity itself, and as there was not any difference between them, there was but one veritable Unity, and all the things known were diffused and included in the reality of the one Essence-that is to say, that, according to the mode of simplicity and of unity, they const.i.tute the knowledge of G.o.d the Most High, and the Essence of the Reality. When G.o.d manifested His glory, these individualizations and these specifications of beings which had a virtual existence-that is to say, which were a form of the Divine Knowledge-found their existence substantiated in the external world; and this Real Existence resolved Itself into infinite forms. Such is the foundation of their argument.

The Theosophists and the Sufis are divided into two branches: one, comprising the ma.s.s, who, simply in the spirit of imitation, believe pantheism without comprehending the meaning of their renowned savants; for the ma.s.s of the Sufis believe that the signification of Being is general existence, taken substantively, which is comprehended by the reason and the intelligence-that is to say, that man comprehends it. Instead of that, this general existence is one of the accidents which penetrate the reality of beings, and the qualities of beings are the essence. This accidental existence, which is dependent on beings, is like other properties of things which depend on them. It is an accident among accidents, and certainly that which is the essence is superior to that which is the accident. For the essence is the origin, and the accident is the consequence; the essence is dependent on itself, and the accident is dependent on something else-that is to say, it needs an essence upon which to depend. In this case, G.o.d would be the consequence of the creature. He would have need of it, and it would be independent of Him.

For example, each time that the isolated elements combine conformably to the divine universal system, one being among beings comes into the world.

That is to say, that when certain elements combine, a vegetable existence is produced; when others combine, it is an animal; again others combine, and they produce different creatures. In this case, the existence of things is the consequence of their reality: how could it be that this existence, which is an accident among accidents, and necessitates another essence upon which it depends, should be the Preexistent Essence, the Author of all things?

But the initiated savants of the Theosophists and Sufis, who have studied this question, think there are two categories of existence. One is general existence, which is understood by the human intelligence; this is a phenomenon, an accident among accidents, and the reality of the things is the essence. But pantheism does not apply to this general and imaginary existence, but only to the Veritable Existence, freed and sanctified from all other interpretation; through It all things exist, and It is the Unity through which all things have come into the world, such as matter, energy and this general existence which is comprehended by the human mind. Such is the truth of this question according to the Theosophists and the Sufis.

Briefly, with regard to this theory that all things exist by the Unity, all are agreed-that is to say, the philosophers and the Prophets. But there is a difference between them. The Prophets say, The Knowledge of G.o.d has no need of the existence of beings, but the knowledge of the creature needs the existence of things known; if the Knowledge of G.o.d had need of any other thing, then it would be the knowledge of the creature, and not that of G.o.d. For the Preexistent is different from the phenomenal, and the phenomenal is opposed to the Preexistent; that which we attribute to the creature-that is, the necessities of the contingent beings-we deny for G.o.d; for purification, or sanctification from imperfections, is one of His necessary properties. So in the phenomenal we see ignorance; in the Preexistent we recognize knowledge. In the phenomenal we see weakness; in the Preexistent we recognize power. In the phenomenal we see poverty; in the Preexistent we recognize wealth. So the phenomenal is the source of imperfections, and the Preexistent is the sum of perfections. The phenomenal knowledge has need of things known; the Preexistent Knowledge is independent of their existence. So the preexistence of the specification and of the individualization of beings which are the things known of G.o.d the Most High does not exist; and these divine and perfect attributes are not so understood by the intelligence that we can decide if the Divine Knowledge has need of things known or not.

Briefly, this is the princ.i.p.al argument of the Sufis; and if we wished to mention all their proofs and explain their answers, it would take a very long time. This is their decisive proof and their plain argument-at least, of the savants of the Sufis and the Theosophists.

But the question of the Real Existence by which all things exist-that is to say, the reality of the Essence of Unity through which all creatures have come into the world-is admitted by everyone. The difference resides in that which the Sufis say, "The reality of the things is the manifestation of the Real Unity." But the Prophets say, "it emanates from the Real Unity"; and great is the difference between manifestation and emanation. The appearance in manifestation means that a single thing appears in infinite forms. For example, the seed, which is a single thing possessing the vegetative perfections, which it manifests in infinite forms, resolving itself into branches, leaves, flowers and fruits: this is called appearance in manifestation; whereas in the appearance through emanation this Real Unity remains and continues in the exaltation of Its sanct.i.ty, but the existence of creatures emanates from It and is not manifested by It. It can be compared to the sun from which emanates the light which pours forth on all the creatures; but the sun remains in the exaltation of its sanct.i.ty. It does not descend, and it does not resolve itself into luminous forms; it does not appear in the substance of things through the specification and the individualization of things; the Preexistent does not become the phenomenal; independent wealth does not become enchained poverty; pure perfection does not become absolute imperfection.

To recapitulate: the Sufis admit G.o.d and the creature, and say that G.o.d resolves Himself into the infinite forms of the creatures, and manifests like the sea, which appears in the infinite forms of the waves. These phenomenal and imperfect waves are the same thing as the Preexistent Sea, which is the sum of all the divine perfections. The Prophets, on the contrary, believe that there is the world of G.o.d, the world of the Kingdom, and the world of Creation: three things. The first emanation from G.o.d is the bounty of the Kingdom, which emanates and is reflected in the reality of the creatures, like the light which emanates from the sun and is resplendent in creatures; and this bounty, which is the light, is reflected in infinite forms in the reality of all things, and specifies and individualizes itself according to the capacity, the worthiness and the intrinsic value of things. But the affirmation of the Sufis requires that the Independent Wealth should descend to the degree of poverty, that the Preexistent should confine itself to phenomenal forms, and that Pure Power should be restricted to the state of weakness, according to the limitations of contingent beings. And this is an evident error. Observe that the reality of man, who is the most n.o.ble of creatures, does not descend to the reality of the animal, that the essence of the animal, which is endowed with the powers of sensation, does not abase itself to the degree of the vegetable, and that the reality of the vegetable, which is the power of growth, does not descend to the reality of the mineral.

Briefly, the superior reality does not descend nor abase itself to inferior states; then how could it be that the Universal Reality of G.o.d, which is freed from all descriptions and qualifications, notwithstanding Its absolute sanct.i.ty and purity, should resolve Itself into the forms of the realities of the creatures, which are the source of imperfections?

This is a pure imagination which one cannot conceive.

On the contrary, this Holy Essence is the sum of the divine perfections; and all creatures are favored by the bounty of resplendency through emanation, and receive the lights, the perfection and the beauty of Its Kingdom, in the same way that all earthly creatures obtain the bounty of the light of the rays of the sun, but the sun does not descend and does not abase itself to the favored realities of earthly beings.

After dinner, and considering the lateness of the hour, there is no time to explain further.

Salutations.

83: THE FOUR METHODS OF ACQUIRING KNOWLEDGE

There are only four accepted methods of comprehension-that is to say, the realities of things are understood by these four methods.

The first method is by the senses-that is to say, all that the eye, the ear, the taste, the smell, the touch perceive is understood by this method. Today this method is considered the most perfect by all the European philosophers: they say that the princ.i.p.al method of gaining knowledge is through the senses; they consider it supreme, although it is imperfect, for it commits errors. For example, the greatest of the senses is the power of sight. The sight sees the mirage as water, and it sees images reflected in mirrors as real and existent; large bodies which are distant appear to be small, and a whirling point appears as a circle. The sight believes the earth to be motionless and sees the sun in motion, and in many similar cases it makes mistakes. Therefore, we cannot trust it.

The second is the method of reason, which was that of the ancient philosophers, the pillars of wisdom; this is the method of the understanding. They proved things by reason and held firmly to logical proofs; all their arguments are arguments of reason. Notwithstanding this, they differed greatly, and their opinions were contradictory. They even changed their views-that is to say, during twenty years they would prove the existence of a thing by logical arguments, and afterward they would deny it by logical arguments-so much so that Plato at first logically proved the immobility of the earth and the movement of the sun; later by logical arguments he proved that the sun was the stationary center, and that the earth was moving. Afterward the Ptolemaic theory was spread abroad, and the idea of Plato was entirely forgotten, until at last a new observer again called it to life. Thus all the mathematicians disagreed, although they relied upon arguments of reason. In the same way, by logical arguments, they would prove a problem at a certain time, then afterward by arguments of the same nature they would deny it. So one of the philosophers would firmly uphold a theory for a time with strong arguments and proofs to support it, which afterward he would retract and contradict by arguments of reason. Therefore, it is evident that the method of reason is not perfect, for the differences of the ancient philosophers, the want of stability and the variations of their opinions, prove this. For if it were perfect, all ought to be united in their ideas and agreed in their opinions.

The third method of understanding is by tradition-that is, through the text of the Holy Scriptures-for people say, "In the Old and New Testaments, G.o.d spoke thus." This method equally is not perfect, because the traditions are understood by the reason. As the reason itself is liable to err, how can it be said that in interpreting the meaning of the traditions it will not err, for it is possible for it to make mistakes, and certainty cannot be attained. This is the method of the religious leaders; whatever they understand and comprehend from the text of the books is that which their reason understands from the text, and not necessarily the real truth; for the reason is like a balance, and the meanings contained in the text of the Holy Books are like the thing which is weighed. If the balance is untrue, how can the weight be ascertained?

Know then: that which is in the hands of people, that which they believe, is liable to error. For, in proving or disproving a thing, if a proof is brought forward which is taken from the evidence of our senses, this method, as has become evident, is not perfect; if the proofs are intellectual, the same is true; or if they are traditional, such proofs also are not perfect. Therefore, there is no standard in the hands of people upon which we can rely.