particularly emphasized to the common people, He reserving this
instruction on the inner teachings regarding the details of Re-birth
for his chosen disciples. But still the subject is mentioned in a
number of places in the New Testament, as we shall see.
Jesus stated positively that John the Baptist was "Elias," whose
return had been predicted by Malachi (4:5). Jesus stated this twice,
positively, i.e., "This is Elijah that is to come" (_Matt. 11:14_);
and again, "But I say unto you that Elijah is come already, but they
knew him not, but did unto him whatsoever they would.... Then
understood the disciples that he spoke unto them of John the Baptist."
(_Matt. 17:12-13._) The Mystics point out that Jesus saw clearly the
fact that John was Elijah re-incarnated, although John had denied this
fact, owing to his lack of memory of his past incarnation. Jesus the
Master saw clearly that which John the Forerunner had failed to
perceive concerning himself. The plainly perceptible characteristics
of Elijah reappearing in John bear out the twice-repeated, positive
assertion of the Master that John the Baptist was the re-incarnated
Elijah.
And this surely is sufficient authority for Christians to accept the
doctrine of Re-birth as having a place in the Church Teachings. But
still, the orthodox churchmen murmur "He meant _something else_!"
There are none so blind as those who refuse to see.
Another notable instance of the recognition of the doctrine by Jesus
and His disciples occurs in the case of "the man born blind." It may
be well to quote the story.
"And as he passed by he saw a man blind from his birth. And
his disciples asked him, saying, 'Rabbi, who sinned, this
man or his parents, that he should be born blind?' Jesus
answered, 'Neither did this man sin nor his parents.'"
(_John 9:1-3._)
Surely there can be no mistake about the meaning of this question,
"Who did sin, this man or his parents?"--for how could a man sin
before his birth, unless he had lived in a previous incarnation? And
the answer of Jesus simply states that the man was born blind neither
from the sins of a past life, nor from those of his parents, but from
a third cause. Had the idea of re-incarnation been repugnant to the
teachings, would not He have denounced it to His disciples? Does not
the fact that His disciples asked Him the question show that they were
in the habit of discoursing the problems of Re-birth and Karma with
Him, and receiving instructions and answers to questions propounded to
Him along these lines?
There are many other passages of the New Testament which go to prove
the familiarity of the disciples and followers of Jesus with the
doctrine of Re-birth, but we prefer to pass on to a consideration of
the writings of the Early Christian Fathers in order to show what they
thought and taught regarding the matter of Re-birth and Karma.
Among the great authorities and writers in the Early Church, Origen
stands out pre-eminently as a great light. Let us quote from a leading
writer, regarding this man and his teachings:
"In Origen's writings we have a mine of information as to
the teachings of the early Christians. Origen held a
splendid and grandiose view of the whole of the evolution of
our system. I put it to you briefly. You can read it in all
its carefully, logically-worked-out arguments, if you will
have the patience to read his treatise for yourselves. His
view, then, was the evolutionary view. He taught that forth
from God came all Spirits that exist, all being dowered with
free-will; that some of these refused to turn aside from the
path of righteousness, and, as a reward, took the place
which we speak of as that of the angels; that then there
came others who, in the exercise of their free-will, turned
aside from the path of deity, and then passed into the human
race to recover, by righteous and noble living, the angel
condition which they had not been able to preserve; that
others, still in the exercise of their free-will, descended
still deeper into evil and became evil spirits or devils. So
that all these Spirits were originally good; but good by
innocence, not by knowledge. And he points out also that
angels may become men, and even the evil ones themselves may
climb up once more, and become men and angels again. Some of
you will remember that one of the doctrines condemned in
Origen in later days was that glorious doctrine that, even
for the worst of men, redemption and restoration were
possible, and that there was no such thing as an eternity of
evil in a universe that came from the Eternal Goodness, and
would return whence it came."
And from the writings of this great man we shall now quote.
In his great work "De Principiis," Origen begins with the statement
that only God Himself is fundamentally and by virtue of His essential
nature, Good. God is the only Good--the absolute perfect Good. When we
consider the lesser stages of Good, we find that the Goodness is
derived and acquired, instead of being fundamental and essential.
Origen then says that God bestows free-will upon all spirits alike,
and that if they do not use the same in the direction of
righteousness, then they fall to lower estates "one more rapidly,
another more slowly, one in a greater, another in a less degree, each
being the cause of his own downfall."
He refers to John the Baptist being filled with the Holy Ghost in his
mother's womb and says that it is a false notion to imagine "that God
fills individuals with His Holy Spirit, and bestows upon them
sanctification, not on the grounds of justice and according to their
deserts, but undeservedly. And how shall we escape the declaration,
'Is there respect of persons with God?' God forbid. Or this, 'Is there
unrighteousness with God?' God forbid this also. For such is the
defense of those who maintain that souls come into existence with
bodies." He then shows his belief in re-birth by arguing that John had
earned the Divine favor by reason of right-living in a previous
incarnation.
Then he considers the important question of the apparent injustice
displayed in the matter of the inequalities existing among men. He
says, "Some are barbarians, others Greeks, and of the barbarians some
are savage and fierce and others of a milder disposition, and certain
of them live under laws that have been thoroughly approved, others,
again, under laws of a more common or severe kind; while, some, again,
possess customs of an inhumane and savage character rather than laws;
and certain of them, from the hour of their birth, are reduced to
humiliation and subjection, and brought up as slaves, being placed
under the dominion either of masters, or princes, or tyrants. Some
with sound bodies, some with bodies diseased from their early years,
some defective in vision, others in bearing and speech; some born in
that condition, others deprived of the use of their senses immediately
after birth. But why should I repeat and enumerate all the horrors of
human misery? Why should this be?"
Origen then goes on to combat the ideas advanced by some thinkers of
his times, that the differences were caused by some essential
difference in the nature and quality of the souls of individuals. He
states emphatically that all souls are essentially equal in nature and
quality and that the differences arise from the various exercise of
their power of free-will. He says of his opponents:
"Their argument accordingly is this: If there be this great
diversity of circumstances, and this diverse and varying
condition by birth, in which the faculty of free-will has no
scope (for no one chooses for himself either where, or with
whom, or in what condition he is born); if, then, this is
not caused by the difference in the nature of souls, i.e.,
that a soul of an evil nature is destined for a wicked
nation and a good soul for a righteous nation, what other
conclusion remains than that these things must be supposed
to be regulated by accident or chance? And, if that be
admitted, then it will be no longer believed that the world
was made by God, or administered by His providence."
Origen continues:
"God who deemed it just to arrange His creatures according
to their merit, brought down these different understandings
into the harmony of one world, that He might adorn, as it
were, one dwelling, in which there ought to be not only
vessels of gold and silver, but also of wood and clay (and
some, indeed, to honor, and others to dishonor) with their
different vessels, or souls, or understandings. On which
account the Creator will neither appear to be unjust in
distributing (for the causes already mentioned) to every one
according to his wants, nor will the happiness or
unhappiness of each one's birth, or whatever be the
condition that falls to his lot, be accidental."
He then asserts that the condition of each man is the result of his
own deeds.
He then considers the case of Jacob and Esau, which a certain set of
thinkers had used to illustrate the unjust and cruel discrimination of
the Creator toward His creatures. Origen contended that in this case
it would be most unjust for God to love Jacob and hate Esau before the
children were born, and that the only true interpretation of the
matter was the theory that Jacob was being rewarded for the good deeds
of past lives, while Esau was being punished for his misdeeds in past
incarnations.
And not only Origen takes this stand, but Jerome also, for the latter
says: "If we examine the case of Esau we may find he was condemned
because of his ancient sins in a worse course of life." (_Jerome's
letter to Avitus_.) Origen says:
"It is found not to be unrighteous that even in womb Jacob
supplanted his brother, if we feel that he was worthily
beloved by God, according to the deserts of his previous
life, so as to deserve to be preferred before his brother."
Origen adds, "This must be carefully applied to the case of all other
creatures, because, as we formerly remarked, the righteousness of the
Creator ought to appear in everything." And again, "The inequality of
circumstances preserves the justice of a retribution according to
merit."
Annie Besant (to whom we are indebted for a number of these
quotations), says, concerning this position of Origen:
"Thus we find this doctrine made the defense of the justice
of God. If a soul can be made good, then to make a soul evil
is to a God of justice and love impossible. It cannot be
done. There is no justification for it, and the moment you
recognize that men are born criminal, you are either forced
into the blasphemous position that a perfect and loving God
creates a ruined soul and then punishes it for being what He
has made it, or else that He is dealing with growing,
developing creatures whom He is training for ultimate
blessedness, and if in any life a man is born wicked and
evil, it is because he has done amiss and must reap in
sorrow the results of evil in order that he may learn wisdom
and turn to good."
Origen also considers the story of Pharaoh, of whom the Biblical
writers say that "his heart was hardened by God." Origen declares that
the hardening of the heart was caused by God so that Pharaoh would
more readily learn the effect of evil, so that in his future
incarnations he might profit by his bitter experience. He says:
"Sometimes it does not lead to good results for a man to be
cured too quickly, especially if the disease, being shut up
in the inner parts of the body, rage with greater
fierceness. The growth of the soul must be understood as
being brought about not suddenly, but slowly and gradually,
seeing that the process of amendment and correction will
take place imperceptibly in the individual instances, during
the lapse of countless and unmeasured ages, some
outstripping others, and tending by a swifter course towards
perfection, while others, again, follow close at hand, and
some, again, a long way behind."
He also says: "Those who, departing this life in virtue of that death
which is common to all, are arranged in conformity with their actions
and deserts--according as they shall be deemed worthy--some in the
place called the 'infernus,' others in the bosom of Abraham, and in
different localities or mansions. So also from these places, as if
dying there, if the expression can be used, they come down from the
'upper world' to this 'hell.' For that 'hell' to which the souls of
the dead are conducted from this world is, I believe, on account of
this destruction, called 'the lower hell.' Everyone accordingly of
those who descend to the earth is, according to his deserts, or
agreeably to the position that he occupied there, ordained to be born
in this world in a different country, or among a different nation, or
in a different mode of life, or surrounded by infirmities of a
different kind, or to be descended from religious parents, or parents
who are not religious; so that it may sometimes happen that an
Israelite descends among the Scythians, and a poor Egyptian is brought
down to Judea." (_Origen against Celsus_.)
Can you doubt, after reading the above quotation that Metempsychosis,
Re-incarnation or Re-birth and Karma was held and taught as a true
doctrine by the Fathers of the Early Christian Church? Can you not see
that imbedded in the very bosom of the Early Church were the
twin-doctrine of Re-incarnation and Karma. Then why persist in
treating it as a thing imported from India, Egypt or Persia to disturb
the peaceful slumber of the Christian Church? It is but the return
home of a part of the original Inner Doctrine--so long an outcast from
the home of its childhood.
The Teaching was rendered an outlaw by certain influences in the
Church in the Sixth Century. The Second Council of Constantinople
(A.D. 553) condemned it as a heresy, and from that time official
Christianity frowned upon it, and drove it out by sword, stake and
prison cell. The light was kept burning for many years, however, by
that sect so persecuted by the Church--the Albigenses--who furnished
hundreds of martyrs to the tyranny of the Church authorities, by
reason of their clinging faith to the Inner Teachings of the Church
concerning Reincarnation and Karma.
Smothered by the pall of superstition that descended like a dense
cloud over Europe in the Middle Ages, the Truth has nevertheless
survived, and, after many fitful attempts to again burst out into
flame, has at last, in this glorious Twentieth Century, managed to
again show forth its light and heat to the world, bringing back
Christianity to the original conceptions of those glorious minds of
the Early Church. Once more returned to its own, the Truth will move
forward, brushing from its path all the petty objections and obstacles
that held it captive for so many centuries.
Let us conclude this lesson with those inspiring words of the poet
Wordsworth, whose soul rose to a perception of the Truth, in spite of
the conventional restrictions placed upon him by his age and land.
"Our birth is but a sleep and a forgetting,
The soul that rises with us, our life's star,
Hath elsewhere had its setting,
And cometh from afar.
Not in entire forgetfulness,
And not in utter nakedness,
But trailing clouds of glory do we come
From God, who is our home."
THE TWELFTH LESSON.
THE MESSAGE OF THE MASTER.
Running throughout nearly all of the teachings and messages of Jesus,
is to be found the constant Mystic Message regarding the existence of
the Spirit within the soul of each individual--that Something Within
to which all can turn in time of pain and trouble--that Guide and
Monitor which stands ever ready to counsel, advise and direct if one
opens himself to the Voice.
"Seek ye first the Kingdom, and all things shall be added unto you."
And, again, as if to explain: "The Kingdom of Heaven is within you."
This is the Mystic Message which gives one a key to the Mysteries of
the Inner Teachings.
Let us take up a few of His sayings and endeavor to interpret them by
the light of these teachings. But before doing so we must call the
attention of the student to the fact that, in order to understand
intelligently what we are saying, he must carefully re-read the
"Fourteen Lessons in Yogi Philosophy" wherein the details of the
teachings are set forth--that is the fundamental truths are explained.
In the "Advanced Course" and in "Gnani Yoga" the higher phases of the
teachings are presented. And, although in the said works there is
little or no reference made to Christianity, yet the teachings are so
fundamental that the Inner Teachings of all religions--including
Christianity--may be understood by one who has acquainted himself with
these fundamental truths.
There is but one real Occult Philosophy, and we find it in evidence
everywhere--once the Truth is grasped, it is found to be the Master
Key with which to unlock the various doors leading to the esoteric
phase of any and all religions or philosophies. The Yogi Fathers,
centuries and centuries ago, solved the Riddle of the Universe, and
the highest efforts of the human mind since that time have but
corroborated, proven and exemplified the original Truth as voiced by
these Venerable Sages.
Let us read the words of Jesus in the light of this Ancient Wisdom.
Let us consider the Sermon on the Mount as given in Matthew (_Chapters
5; 6; 7_).
"Blessed are the poor in spirit; for theirs is the Kingdom of
Heaven." (_Matt. 5:3._)
By these words Jesus indicated the occult teachings that those who
renounced the vain glory and petty ambitions of this world would be on
the road to the realization of the Real Self--the Something
Within--the Spirit. For is it not written that "the Kingdom of Heaven
is within you"?
"Blessed are they that mourn; for they shall be comforted." (_Matt.
5:4._)
By these words Jesus pointed out the occult teachings that those who
had so far advanced that they could see the folly of human ambition,
and who consequently felt the pain that comes to all who stand above
the crowd, and who mourned by reason of their realization of the folly
and uselessness of all for which men strive so hard? would, in the
end, be comforted by that "peace which passeth all understanding"
which comes only to those who enter into a realization of the Kingdom
of Heaven which is within them.
"Blessed are the meek; for they shall inherit the earth." (_Matt.
5:5._)
By these words Jesus sought to teach that those who had acquired the
attitude of obedience to the Power of the Spirit Within them would
become as Masters of the things of earth. This message is frequently
misunderstood by reason of the lack of perception of the Mystic
meaning contained in the words. The word "meek" does not mean that
"I'm so meek and humble" attitude and expression of the hypocritical
followers of form. Jesus never taught this--and never acted it. He was
always the Master, and never sought to make of his followers cringing
creatures and whining and sniveling supplicants. He asserted His
Mastery in many ways and accepted the respect due him--as for instance
when the vial of precious ointment was poured upon Him. His use of the
word, which has been poorly translated as "meek," was in the sense of
a calm, dignified bearing toward the Power of the Spirit, and a
reverent submission to its guidance--not a hypocritical and cowardly
"meekness" toward other men. The assurance that such should "inherit
the earth" means that they should become masters of things
temporal--that is, that they should be able to rise above them--should
become lords of the earth by reason of their "entering into the
Kingdom of Heaven" within them.
"Blessed are they that hunger and thirst after righteousness; for
they shall be filled." (_Matt. 5:6._)
This is the promise of the Master that they who sought the Kingdom of
Heaven (within them) should find it--that their spiritual hunger and
thirst should be satisfied in the only way possible.
"Blessed are the merciful; for they shall obtain mercy." (_Matt.
5:7._)
Here is taught the blessing for forbearance, kindness, tolerance and
absence of bigotry, and the reward that comes as a natural consequence
of such a mental attitude.
"Blessed are the pure in heart; for they shall see God." (_Matt.
5:8._)
Here is the assurance that "to those who are pure all things are
pure"--that the purity of one's own heart, and the recognition of the
God Within, leads to a perception of the God within everything. "He
who sees God within himself, sees Him in everything," says an old
Persian writer. And verily such a one "sees God" where He abides--and
that is _Everywhere_.
"Blessed are the peacemakers; for they shall be called sons of God."
(_Matt. 5:9._)
Here is the call to the disciple to use his wisdom and power in the
direction of remedying the strife that arises from the differing
conceptions of Deity and Truth prevailing among men. He who is able to
point out the Truth underlying all religions and beliefs indeed
becomes as a beloved son of God. He who is able to show that under all
forms and ceremonies, under various names and titles, behind various
creeds and dogmas, there is but one God, to whom all worship
ascends--he is a Peacemaker and a Son of God.
"Blessed are they that have been persecuted for
righteousness' sake; for theirs is the kingdom of heaven.
Blessed are ye when men shall reproach you, and persecute
you, and say all manner of evil against you falsely for my
sake. Rejoice and be exceeding glad; for great is your
reward in heaven; for so persecuted they the prophets that
were before you." (_Matt. 5:10-12._)
In these words Jesus sought to comfort and encourage those who would
be called upon to carry the Message in the centuries to follow. And
one has but to look over the list of names of the courageous souls who
have sought to keep the flame alight--to preserve the teachings in
their original purity--to protect them from the cant, hypocrisy,
self-seeking and formalism of those who sought and obtained places of
power in the Church. The gibbet; the stake; the dungeon;--was their
reward. But the Faith that was called into manifestation during the
persecutions served to bring them to the realization of the Spirit,
and thus indeed "theirs is the kingdom of heaven."
"But ye are the salt of the earth; but if the salt have lost its
savor wherewith shall it be salted? It is henceforth good for nothing,
but to be cast out and trodden under foot of men." (_Matt. 5:13._)
Here Jesus warned against the failure of the Illumined to serve as the
yeast which should leaven the mass of men by their thoughts and
actions. The use of the term "salt" in this connection is familiar to
all students of ancient mysticism. Food without salt was deemed
unpalatable and undesirable. The Few were the salt of the earth,
designed to render it worthy and perfect as a whole. But where a grain
of salt had parted with its savor, there was naught else that could
impart saltiness to it, and it became worthless and fit only for the
refuse heap. The duty of the "salt" is to impart savor--the duty of
the Elect is to impart savor to the race of men.
"Ye are the light of the world. A city set on a hill cannot
be hid. Neither do men light a lamp and put it under a
bushel, but on the stand; and it shineth unto all that are
in the house. Even so let your light shine before men; that
they may see your good works, and glorify your Father who is
in heaven." (_Matt. 5:14-16._)
These words, like those preceding it, teach the Elect to shed abroad
the light which has come to them. They are warned against concealing
it beneath the cover of conventional conduct, but are urged to live
and act so that men may perceive the light that is within them--the
Light of the Spirit--and may see the right road by means of its rays.
A man having the Light of the Spirit shining bright within him is able
to rouse the lamps of understanding in the minds of other men, to
become kindled and alight. That is the experience of the majority of
those who read these words--they have had their lamps of knowledge
kindled by the rays of the Spirit emanating from some soul, either by
word of mouth, writings, or by personal contact. Spirituality is
contagious! Therefore spread it! This is the meaning of this passage.