Essay by
NILS A. AMNEUS
Originally published by Thomas Amneus, Los Angeles, CA. Theosophical University Press electronic
version ISBN 1-55700-156-1.
In the following discussion the "Law of Cause and Effect" refers to the orderly processes
which operate in nature according to which the same cause always produces the same
effect. If this law operates in human affairs and we reap the effects of our own acts, our
lives are governed by justice; if not, they are governed by chance.
TABLE OF CONTENTS
Part 1
A Vital Problem
A Universal Mind
Human Life
Law or Chance?
Part 2
Requirements of Theory
An Ancient Doctrine
Survival After Death
Existence Before Birth
Delayed Effects
Is Reincarnation True?
Beneficial Effects
Are Ethical Teachings Practical?
Summary
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A VITAL PROBLEM
A Power that can construct such a marvelous Universe, could just as well destroy it with all the life that
it contains, if it were so disposed. But the universe evidently has endured for countless ages -- and
Nature provides food and other necessities to sustain life. Therefore God* must be beneficent in His
purposes. These are some of the conclusions we can draw about God* by observing His work which we
see around us.
May we not by analogy draw some further conclusions regarding other attributes of God?*
A cell in our body is a living entity with evidently a certain kind of intelligence and a certain degree of
free will, but in general regulating its life according to the laws that govern the body as a whole.
We can understand considerable about the cell, but the cell can know very little about us. The lesser
cannot comprehend the greater in its fullness. Is it reasonable to assume that the cell possesses greater
qualities than the man of whose body the cell is a part? Is it not more reasonable to conclude that any
power which may be inherent in the cell will also be found in the man and found there in a much higher
degree of perfection?
Man is but a cell, or less than a cell, in the great body of the Universe. Is it not reasonable then to
assume that any faculty that exists in man must also exist in the "soul of the universe," in God*? And
further, is it not reasonable to suppose that the degree of perfection of the qualities of God* must be as
far superior to the degree of perfection of man's qualities as the "works" of God,* the Universe, are to
the works of man? God* then must possess all human virtues in their highest degree of perfection.
Among human beings we respect such qualities as intelligence, justice, and love. A man who lacked
these characteristics would not be held in high esteem by his fellows. If these qualities are necessary in
the make-up of a good man, must they not also be necessary in the make-up of God*? To assume
otherwise would be to assume that man possessed qualities greater than God.*
For the purpose of the present discussion let us consider only one of these qualities -- that of justice.
In all ages justice has been considered one of the great virtues. We cannot think highly of a man who is
not just. From time immemorial all peoples have made laws and established courts for the
administration of justice. Man-made laws are imperfect; frequently their administration has been
imperfect also, but with all that, all men recognize justice as an ideal to be striven after.
If justice, then, is such a necessary quality in our ideal of a good man, is it not still more necessary to
our conception of God*? To assume the contrary would be to place God* on a lower level than a good
man.
Parents who love their children and desire their welfare, know how necessary it is to show justice and
impartiality in training them. They know that training cannot be successful if inconsistent and
contradictory methods are used. They know that certain rules of conduct, with suitable rewards and
punishments affixed, must be set up and consistently adhered to, until the children learn by repeated
experiences. They know that if they punished an act today and rewarded the same act tomorrow, the
child would become confused. It would not know what was right or wrong and would soon give up all
effort at self-improvement.
If this is true for the family, it is equally true for the human race as a whole. Absolute justice or a
perfect reign of orderly laws of cause and effect are necessary for the growth and development of
human character. If justice were imperfect, or if chance ruled in human affairs, men would become
confused and discouraged. They would consider it useless to strive towards self-improvement if their
efforts counted for nothing and they would sooner or later give up trying.
If then man recognizes the necessity for justice in character development, must not this necessity be
still more fully recognized by God*? A God* without justice would be an absurdity, for it would
indicate such a flaw in His nature that it would place Him below the ideal for a good man. As man is
more perfect than the cell, so God* must be more perfect than man.
An assumption that God* might have wished to provide for justice in the world, but was unable to
formulate and establish laws of cause and effect that would be workable and binding in all details of
human life, is untenable. A God* that can lay down and enforce laws of cause and effect that operate
unfailingly in the physical world has also the ability to lay down laws that will work unerringly in
human life.
An assumption that justice rules in the world to a certain limited extent, but that it is not perfect in all
details, is also untenable. Imperfect justice is after all not justice. If it is justice at all, it must be 100%
perfect. This is man's ideal and nothing less can be the ideal of God.*
On the basis of this Universe being the result of intelligent planning, then, we are forced to the
conclusion that justice must be a part of the Universal Plan.
HUMAN LIFE
Let us now turn our attention to the field of human relations; how men act towards one another and the
effects that follow their actions. Also to those events and experiences that life deals out to us, and over
which we have little or no control, such as circumstances of birth, inborn capacities, "luck," accidents,
etc. -- or what we might summarize under the term "Human Life."
Is there an orderly sequence of cause and effect here? Is there a reign of justice and law that governs
our lives? Do men's actions always and unerringly bring to men their just deserts?
The most important parts of a man's life are not his physical actions and experiences, but his thought
life, his aspirations and longings, feelings and emotions. None of these are directly visible to others,
except occasionally in their effects. To trace a chain of cause and effect in human life is therefore very
difficult, for men's motives and the links that connect causes with their effects are largely concealed
from our view. Let us, however, consider some of the common experiences in life.
In certain cases of wrongdoing what would seem like appropriate effects follow, as when a person lives
a life of dissipation, or otherwise breaks the laws of health, disease often results. But this is by no
means always the case. It frequently happens that people violate many of the laws of health and abuse
their bodies without apparently being much the worse for it; whereas it frequently happens that people
who live with the most regular habits and take the best care of their bodies are overtaken by disease and
suffering, for which we can find no cause.
We often see persons who work hard all their lives to provide for their families and lay up a little store
for their old age. In many cases they are successful in their efforts, but they often meet unexpected
reverses and the work of a lifetime is lost. Other people may be shiftless and irresponsible; in that case
they usually do not get far, but it frequently happens that they have "good luck" and fare better than
many who work hard and conscientiously.
Occasionally we see striking examples of "luck," good or bad, as the case may be. One person will be
pursued by ill luck and will lose his fortune, perhaps accumulate another and then lose that also,
seemingly through no fault of his own. Another person makes no great effort to accumulate wealth, but
money seems to "fall into his lap." We have read of cases where the owner of some apparently
worthless land became rich overnight when oil was discovered on his property.
Almost anyone can cite similar instances from his own knowledge.
Take the matter of acting according to one's conscience in, say, a case where a contrary action would
promise a better material reward. Here the person who follows his conscience will have a certain
satisfaction in the knowledge of having acted rightly, but the one who silenced his conscience and acted
contrary to its dictates, may as a result have enjoyed a material advantage in gaining wealth, position or
power. Here "luck" or chance seems to play a part, and if the wrong act is not found out, the actor may
end his days in full enjoyment of the respect of his fellow men plus the added wealth and position that
would never have come to him if he had obeyed his conscience.
Consider the life of a criminal. In some cases the first act of wrongdoing is discovered and the man is
punished according to human law. Here again the personnel of the jury, the character of the judge, and
the ability of the attorneys may have a great influence on the severity of the sentence and thus the
punishment may be greater or less according to the court before which the prisoner happens to be tried.
Another criminal may commit many crimes before he is discovered; or if he is very "lucky," as we say,
he may escape detection altogether and may end his days as a respected member of society.
In the illustrations given above it could be noticed that man's actions towards his fellows perhaps more
often than not brought the results they merited, but it was equally noticeable that in many cases the
appropriate effects did not follow. In fact, wrong could often be done without the wrong-doer suffering
the consequences of his acts. From this it would seem quite possible at times to sow without having to
reap.
The circumstances in which men are placed at birth certainly have a great influence on their lives.
Some men are born into families where the moral atmosphere is of the best. The influence of the home
tends to build up and strengthen a noble character in the child. The financial circumstances may be
favorable and the child may receive a good education. Influential relations and friends will use their
power to aid the individual and the combination of all these circumstances will certainly be a great help
towards an honorable life later on.
Other men may be born in circumstances which are the opposite of those cited. In their case the home
influence tends to degrade the character. The examples of the grownups may be an education in crime
for the child. His direction is wrong from the start. The circumstances were against him; "he had no
chance," we say.
It may be argued that a man's character is the greatest determining factor in his life, and that individuals
with strong characters have been born in the most degrading circumstances, but in spite of all obstacles
have lived noble lives and been of great service to their fellow men. But the fact remains that on less
strong characters these unfavorable circumstances have a very detrimental effect. Hence the
circumstances of birth constitute serious obstacles to faith in justice.
Children who are born and brought up under the same circumstances show great differences in health,
character, disposition and natural talents or gifts. Some of these differences may be modified by
education, but even education cannot greatly alter the dissimilarities that exist from birth. In some cases
a child will be possessed of a healthy body, a strong character, an intelligent mind, and a pleasant,
winning disposition which will prove a great aid on his path through life. Another child is born without
these gifts and may indeed be burdened with a sickly body, a weak, vacillating character, a dull mind
and a sullen, irritable disposition, all of which may be serious hindrances to a life of happiness and
service.
The circumstances outlined above have perhaps been the extremes in both the favorable and
unfavorable direction, but of course there are all grades and conditions between these two. Whether
extreme or moderate, such differences all indicate an element of injustice.
Accidents have a way of striking right and left without any apparent cause. Sometimes a reckless
person will meet with an accident, but very often the most cautious and careful individual will also be
struck. One person may go on some wild adventure and return without a scratch. Another may stay at
home, trip on a rug and break his neck. One person plans to take a trip on a certain steamer. There is a
traffic jam on the way to the wharf which causes him to miss his connection. Another person had no
intention of taking this boat, but by some unexpected turn of events was caused to take the trip. The
steamer is wrecked and all on board are lost. Here chance seemed to be the deciding element.
Summarizing our observations of human life we note that whereas man's actions sometimes bring
appropriate effects, they often do not.
Unless we choose to ignore the evidence, we must admit that within the span of one human life here on
earth perfect justice simply does not exist, but chance and injustice do play a large part.
LAW OR CHANCE?
Let us now review our earlier observations and see how the evidence stands.
In the material world we found a most perfect reign of the Law of Cause and Effect.
On the mental plane we found a perfect reign of law wherever we were able to investigate.
We found that if there is a God* and an intelligent plan back of the Universe, justice and law must be
parts of this plan.
We also found that if the purpose of life is evolution, growth and an advancement towards perfection,
law and justice are necessary to achieve this end.
In addition to this our moral nature, our sense of "the fitness of things," tells us that there must be law
and justice in the Universe.
When we consider human life we find on one hand that the majority of human actions are governed by
justice, but also on the other hand that much chance and injustice seem to operate in human affairs.
To summarize: we find that the evidence in favor of law and justice is overwhelming, but it is not
100%.
The injustice apparent in human life, then, is the "fly in the ointment," the flaw in what otherwise
seems such a perfect plan. It is this which undermines our faith in justice and in God.*
Two alternate theories present themselves in explanation of these injustices: either (1) these events
actually do happen without due cause, or (2) they are effects of causes which we cannot see.
1st Alternative
If the first proposition is true, then Human Life would be an exception to the general plan of Nature.
Even though we human beings are a part of Nature, our actions would be outside of the law and order
which governs the rest of Nature. Law, symmetry, harmony, order everywhere in Nature; but Human
Life in contrast to all the rest subject to disorder, confusion, chance. This would mean that the laws of
the Universe would not be universal; they would apply in spots but not everywhere.
Would we accept such a proposition in regard to other matters with which we are more familiar? Would
we not, for instance, consider it absurd to claim that gravitation works in parts of the Universe, but
breaks down and fails to operate in other parts?
When we turn the switch that controls the light in the ceiling we know that the electric current travels
over wires concealed in the wall and reaches the bulb where the light appears. We know that there is no
accident or chance connected with the entire operation. But suppose that a primitive man were
suddenly transported from his obscure jungle and placed in our midst; how would he view the sudden
appearance and disappearance of the light in the ceiling, especially if the switch were located in another
room? He would know nothing about the electric current, or the wires concealed in the wall. He might
think that the light came on or off by chance.
Not so long ago we too were ignorant of the laws governing electricity. How would the light
phenomenon have appeared to us then? With our present knowledge we are unable to trace the
connection between chance-events in Human Life and their causes, but shall we say that, because we
are unable to trace the wires hidden in the wall that there are no such wires and that there can be none?
Are we justified in smiling at the ignorance and lack of logic on the part of our jungle man if we take a
position similar to his? Would it not be more reasonable to take the stand that, since the Universe is
governed by the law of cause and effect in other departments, human actions and experiences must also
be governed by this law, and recognize that what to us appears as chance because we cannot see the
hidden cause, must be the result of the thoughts and acts of individuals, who thereby reap what they
have sown in the past? Let us then consider the second alternative and see if it is not more logical than
the first.
2nd Alternative
A scientist, who is confronted with a phenomenon which he does not understand, will not accept
chance as an explanation. Knowing that it must follow certain laws, he starts to investigate and
experiment to discover these. If he is successful in his search he traces the event back to its cause. If he
is not successful, he still does not believe that the phenomenon was the result of chance, but trusts that
future research will reveal the underlying cause.
A few centuries back man knew very little of the law that governs gravitation, but Sir Isaac Newton's
investigations resulted in his formulating this law. Of course this law existed from time immemorial
and had been operating before it was discovered just as much as afterwards, but, as far as being
recognized by man is concerned, it was non-existent until formulated by Newton.
Newton's third law of motion states that: "to every action there is an equal and opposite reaction," and
this statement has been tested experimentally and found to be a fact in regard to material bodies. In
human affairs action and reaction would be equal and opposite if a man's acts returned to him,
meanness for meanness, service for service, injury for injury, kindness for kindness. If it is true in
material things that "action and reaction are equal and opposite," may not the same be true regarding
human actions also, and how do we know but what some future "Isaac Newton" will find some way of
demonstrating this experimentally?
Our astronomers tell us that the Universe (on its material side) is so marvelously balanced, that cause
and effect are so delicately and accurately adjusted, that if we move a finger, the effect of this motion is
felt on the farthest star in space.
If gravitation can bridge the inconceivable distances of space and, without visible connection, link a
cause on our earth with an effect on the farthest star, why should it be any more unreasonable to assume
that there is some other force or principle, attraction or repulsion, some invisible wiring that links our
thoughts and our deeds with their effects? If gravitation operates unaffected across space, why should
not this other force act independent of time and outward circumstances? Surely the latter assumption is
no more unreasonable than the former, and if Nature can provide the mechanism in one case, it can also
provide the mechanism in the other.
In human affairs we may have to leave the full explanation of how effect is linked to cause, the wire-
tracing, to future research. But may it not be possible that an advancing science will some day trace the
wires that are now concealed from us and solve this problem as it has solved so many others in the
past?
Perhaps investigators of the future will have at their disposal more sensitive instruments than we have,
or perhaps man will evolve faculties within his own nature that will enable him to see directly and
without the need of any instruments the connection between cause and effect everywhere.
In our present state of ignorance we have to admit our inability to follow the chain of causation and to
link the cause to the effect, but in view of all past experience is it not reasonable that we should
recognize that such a chain must exist?
If, then, we accept the idea that such a chain of causation exists, and while we are waiting for a
complete demonstration of how it operates, let us use the method of the scientist who seeks to solve his
problem. He examines all the known facts before him and then casts about for a theory or a working
hypothesis which fits these facts and also explains the phenomenon which he is investigating.
As new discoveries are made, the theory is checked with these and altered if it no longer fits the facts,
or perhaps it is completely discarded for a new and better theory.
If, then, the law of cause and effect governs human affairs, it should be possible to find a theory which
explains how it operates.
What are the requirements which such a theory must fulfill?
Part 2
Requirements of Theory
An Ancient Doctrine
Delayed Effects
Is Reincarnation True?
Beneficial Effects
Summary
Return to Part 1
REQUIREMENTS OF THEORY
If we examine the events of chance and injustice in human life we notice that they can be grouped
under two general headings:
1st -- "Uncontrolled events" or those over which the individual has no control, but which apparently
come to him without any action on his part, such as inherited health or disease, favorable or
unfavorable circumstances of birth and inborn characteristics, that help or hinder him. To this group
belong accidents and also such experiences as are forced on us by the actions of other people, for we
are often affected by the deeds of others, even though we have no control over them.
2nd -- "Controlled events" or those acts performed intentionally by the man himself, which were not
followed by their appropriate effects, such as wrongdoing that brought no suffering in its train, and
efforts for good that bore no fruit.
Let us first seek an explanation for the "uncontrolled events" of group 1.
Uncontrolled Events
Evidently there are two explanations possible if these events obey the law of cause and effect.
(a) Either the injustice of these events may be balanced in some existence after death;
(b) Or these events are the effects of acts performed by the individual himself during some existence
before birth.
Which is the more logical of these two explanations?
If the soul begins its existence with birth into a human body, then the individual is in no way
responsible for the conditions in which birth places him. And yet, these conditions have a powerful
influence for good or ill on his destiny, and at death he is a better or a worse man partly due to these
conditions. Even if it is true that this injustice may be balanced in a future life, the man's character may
in the meantime have been made worse and this is a new injustice following from the first.
Further, we cannot help asking: What is the purpose of all this difference in opportunities? Why must
we endure all this injustice in the first place? Some people believe that it is the "will of God."* Could
that be true?
An average human being would not intentionally show such partiality, unfairness, and cruelty to his
children even if he planned to adjust it later. It would be meaningless to do so.
A loving human father would at least try to do the best he could for his children, and if he could do well
by one he could do as well by the others also, and he would certainly give them all the best chance.
And surely a beneficent God* would do no less for His children. He would see to it that one and all of
His children would have the best possible start in life.
We cannot therefore explain the inequalities that come to us at birth as "the will of God"* for this
would place God* below the level of even an ordinary human being. Further, it would be utterly
meaningless to impose such injustice first, only to balance it later. No intelligent human being would
accept responsibility for such a headless plan; how then could it be charged to God*?
Therefore, we have to admit that the inequalities of birth cannot be explained by a balancing after death
for this would be both unjust and meaningless.
The only alternative now left open to explain the inequalities of birth and other "uncontrolled events" is
that the individual himself must have existed previous to birth. In that case all the chance-events of life
can be explained as the effects of actions which the individual himself performed during some such
previous existence.
There is no violation of justice in this proposition. In the light of this idea, the chain of cause and effect
can readily be seen. This will be developed more in detail later on.
Controlled Events
Next let us pass on to the "controlled events" under group 2. Under this heading come the acts of the
man himself, which did not bring their appropriate effects in this life.
If justice is to be done in this case, then death cannot be the end of our existence for this would
preclude the balancing of justice. The wrongdoer would escape the results of his evil acts. The suicide
would be able to step out of the difficulties that surround him without having to face and solve his
problems. There is only one possibility left open. If justice is to be balanced at all, this balancing must
take place in some future existence.
One version of this idea of delayed justice is the doctrine of heaven and hell. According to this
teaching, as usually given, a man enjoys bliss or suffers tortures for eternity for the acts committed
during his life on earth. If this were true, it could not be considered just, for the effect would be out of
all proportion to the cause. Even an ordinary human being would not be so unjust; how much less then
could a beneficent and just God* inflict such punishment on His children? Punishment of this kind
would be a greater injustice than to let the wrongs of one earth life remain unbalanced.
The doctrine of eternal bliss or suffering, then, does not offer a solution that accords with justice, but a
balancing of justice does require an existence after death during which we will reap the effects of those
acts which do not come to a fruition in this life.
A theory of life, which is in accord with justice, must therefore include both an existence prior to birth
in our present bodies and a survival after the death of the body. It must have been during some such
pre-existence that man sowed the seeds which he reaps as the inequalities of birth. It must be during
some existence after death that unbalanced causes, which he has set in motion in this life, will be
balanced.
Such a theory of life should also satisfy man's higher aspirations and longings as well as his reason and
logic. It should accord with the idea of a just and beneficent God* and it should fit in with the scheme
of evolution and some worthy purpose in life. What theory will satisfy all these requirements?
AN ANCIENT DOCTRINE
There is a very ancient doctrine, traces of which are found all over the world. It appears in the great
religions of the past, and was held by some of the early Fathers of the Christian church. It is found
under some form or another in the great philosophies of the past and has been accepted by individual
philosophers throughout the ages from the great thinkers of antiquity down to modern times.
This doctrine teaches that man's present life here on earth is only one of many such existences; that he
has lived here on earth before as a human being and that he will live here again many times in the
future in human form.
Omitting all details, and briefly sketched, this doctrine teaches that there is in man a center of
consciousness which is a part of the Universal Consciousness. This center of consciousness, which is
the real man, is engaged in a pilgrimage of evolution, in the course of which it is born repeatedly in
human form in order to learn and advance by means of the experiences that human life offers.
This center of consciousness, this "Pilgrim" or "Monad" as it is sometimes called, has lived in human
bodies an inconceivable number of times in the past and will do so again in the future.
According to this doctrine our present earth life is like a single page in a book with hundreds, perhaps
thousands, of pages. If this single "page" is read by itself without reference to what preceded it and
without reference to what follows, it does not "make sense." It just gives a few odd fragments in the
middle of a long story; it relates events whose causes have to be looked for on earlier pages, and it
describes happenings which will culminate in some future chapter. In order to understand the contents
of this page it is necessary to read both what precedes it and what is to follow.
According to this doctrine of repeated earth-lives, our present circumstances are the direct results of our
own acts during some former life, and the circumstances of our future lives will be the results of our
thoughts and deeds in this life. Our thoughts and acts are seeds implanted in our character which
belongs to the permanent part of our nature. When the circumstances of life are favorable, the seeds
sprout and grow and the effect of the deed reacts on the doer. This effect may follow during the same
life as the act, or it may be delayed and follow in a later life. In either case, however, it is sure to come,
for the cause and the effect are inextricably interwoven in the man's character, and sooner or later he
will reap what he has sown whether it be good or evil.
Here, then, is a doctrine that harmonizes with the general plan of repetition, which is seen everywhere
in Nature. It recognizes the inequalities of existence but shows that they are in full accord with the law
of cause and effect, and not the result of injustice or chance. It satisfies our logic and reason, for it
shows that we shall reap what we sow and it explains how and where the reaping is done.
It fits in with the scheme of evolution for it shows that, as we have had infinite opportunities for growth
in the past, we shall have infinite opportunities in the future, and hence possibilities of rising towards
perfection. It accords with the idea of a just and beneficent God*, for it shows that man's misfortunes
are not inflicted on him from outside sources, but are of his own making. It shows man that he is
individually responsible for all his acts and hence teaches him the wisdom of beneficent and
harmonious action.
This doctrine of repeated earth-lives, then, is the missing key that solves the problem of injustice in the
world.
The various aspects of this teaching are purposely omitted here, since they fall beyond the scope of the
present discussion. The whole subject is reserved for separate treatment. Only enough has been given
here to show how the doctrine solves the problem of injustice.
This doctrine of repeated earth-lives is commonly known under the name "Reincarnation" from the
Latin: re = again; in = in; and carnis = flesh; or "again in flesh," thus referring to the idea that the
indwelling consciousness has again taken upon itself a body of flesh.*
*There is a great deal of misinformation current regarding the doctrine of Reincarnation,
some people even taking it to mean that man's consciousness after death enters the bodies
of animals. This is not the doctrine of Reincarnation. Evolution tends to progress, not
retrogression. Once the consciousness has reached the human stage it cannot embody itself
in anything subhuman. -- The erroneous notion that man's consciousness enters animals
after death is due to a misunderstanding of the doctrine of Transmigration.
We have found in Reincarnation, then, a theory which shows what appeared to us as injustice and
chance, when seen from the view-point of a single earth life, turns out to be justice and law when seen
from the viewpoint of repeated earth-lives. We have found a theory which solves the problem of
injustice and shows that everything in Nature, human life included, is governed by the Law of Cause
and Effect.
We notice that the doctrine of Reincarnation includes the following three propositions:
(1) Pre-existence.
(3) Effects do not always follow immediately upon the causes that produced them, but may
sometimes be delayed.
Let us now examine these propositions to see if there is anything fundamentally unsound about any of
them, anything that is unacceptable to reason and logic.
We shall begin with survival after death.
SURVIVAL AFTER DEATH
Matter and Energy Exist in Different States. Why Should Not Consciousness Do the Same?
By chemical action the appearance of substances may change so completely that the resulting product
in no way resembles the elements of which it is composed. For instance, chlorine is a yellowish,
greenish, poisonous gas. Sodium is a metallic substance resembling steel, but so soft that it can easily
be cut with a knife. When these two substances are combined chemically we have common table salt.
Hydrogen and oxygen are two invisible gases. A chemical combination of the two is water, a liquid.
The water can again be broken up and changed back into its two constituent gases.
Water can exist as an invisible vapor, as a colorless liquid, or as a solid block of ice. It can travel in the
atmosphere and produce rain; it forms our oceans and carries large ships; it forms our rivers and drives
power plants. It forms bridges over lakes and rivers, strong enough to carry heavy loads. Yet it is all the
same substance in different states, and it can easily be changed from one state into another and then
back again into the first.
Energy also exists in different states. It may be active or latent. Active electrical energy is changed in a
storage battery into chemical energy and can then be stored in a latent state for long periods of time.
When the proper circuit is formed, the chemical energy will be transformed back into active electrical
energy.
The water behind a dam represents the stored energy of the sun. It will remain inactive as long as it is
retained by the dam. If it is to be put to useful work, it must have a body through which it can be
transformed into an active state. The body in this case consists of the gate, penstock, turbine, generator,
etc., and finally the latent energy emerges as active energy: electricity.
A lump of coal represents solar energy which was stored thousands of years ago. This energy is latent,
inactive, but if the coal is allowed to burn, the stored energy is released as heat and this heat in its turn
can be utilized in driving a steam engine, thus producing mechanical energy.
An explosive such as dynamite is latent or stored energy which remains inactive until the explosion
takes place, when the energy changes into an active state.
If matter, then, does exist in different states such as solid, liquid and gaseous, as well as in numberless
chemical combinations, why should it not be possible for consciousness to exist in different states also?
If energy does exist under different forms such as mechanical, electrical, chemical energy, etc., and if it
sometimes remains dormant and stored for long periods as latent energy and at other times is active,
why should it not be possible for consciousness to change from a state of activity to latency and back to
activity again? In fact, is not this exactly what takes place in sleep? Our consciousness is changed into
a latent state, the nature of which we do not understand, but when the "proper circuit" is formed, it does
again change back into a waking state. Who knows how many states of consciousness there are which
differ from our waking state? The field is almost entirely unexplored. Why should there not be as many
states of consciousness as there are states of matter and of energy?
Is there anything unnatural, then, in interpreting death as simply a change in our state of consciousness?
The awakening from this state will be considered further on.
Matter and Energy Are Indestructible. Why Should Not Consciousness Be the Same?
What is mind? What are thoughts? What is consciousness? Some say by-products of matter, results of
chemical or physical activities in the brain. Others look upon the subject differently and see in
consciousness and mental activities primary functions which are accompanied by, or depend on,
various chemical or electrical activities in the brain which, as it were, furnish the necessary mechanism
through which consciousness acts when it functions on the material plane. Very little is known today
about consciousness and the methods through which it expresses itself, but one thing is certain:
consciousness and thought are realities of some kind, for consciousness can control and direct thought
and thought guides and determines actions. In other words, man's consciousness and his mind affect
and alter the material world about him, or mind has control over matter. Would it be reasonable to
assume that matter is endowed with indestructibility, but that consciousness is not? Scientific
investigations have shown that not the smallest amount of either matter or energy can be annihilated or
lost, despite all the changes they might undergo. Under these circumstances, would it not be reasonable
to draw the conclusion that, if matter and energy are indestructible, consciousness and mind must be
indestructible also, and that hence man's consciousness survives the transformation called death?
A Comparison of Values
Let us next consider the subject of survival in connection with a beneficent and omnipotent God.* It is
evident that, as far as this planet goes, man represents the highest form of life, and the most important
part of man is not the material part, but the mind and consciousness. The material part is simply the
tool of the consciousness. Does it seem likely that the great Intelligence which planned this Universe
would have bestowed the gift of indestructibility on matter and energy, which are the tools of
consciousness, and refused immortality to the consciousness itself, which is the highest part? It would
be as though a farmer would bestow greater care and solicitude for the soil of his farm than he would
for his own children. No normal human being would be guilty of such unbalanced judgment. He would
not lavish his best gifts on his cattle and withhold them from his family. How, then, can we expect
God* to do any less? If there is an intelligent plan back of this Universe and this plan includes
indestructibility for matter and energy, must it not also include indestructibility of consciousness or a
survival after death?
Summary
Summarizing our observations on survival after death, then, we find:
While there are no material proofs that consciousness survives death, neither are there material proofs
that it perishes at death. There is nothing to show that the unconsciousness of death is any different
from that due to sickness or sleep. Consciousness survives the gap of sleep and sickness; why should it
not survive death?
Matter and Energy exist in many different states and can be changed from one into another and back
again. Why should not consciousness do the same?
Energy is sometimes active, sometimes latent, and may change back and forth between these states.
Consciousness is sometimes active (waking), sometimes latent (sleep), and may change back and forth
between these states. We have nothing to show that death is not another latent state of consciousness.
Matter and Energy are indestructible; why should not consciousness be the same?
If God* bestowed indestructibility on matter and energy, could He have given anything less to
consciousness and mind?
If there is a purpose in life worthy of this great Universe; if man is to attain perfection, he must have
infinity before him to accomplish this task and this cannot be accomplished if consciousness is
annihilated at death.
While we do not understand the nature of the after-death state, there is nothing irrational or unnatural in
assuming that consciousness survives death. All the evidence enumerated above is in favor of such
survival.
DELAYED EFFECTS
The explanation of justice offered by the doctrine of Reincarnation further includes the idea that an
effect does not always follow immediately upon its cause; sometimes there may be a long delay
between the two. Is there anything unreasonable in this?
Summary
If, then, in the material world effects may be long delayed, yet in the end produce the same result as if
the effect had been immediate, as in the case of the stone, and if energy can be stored for long periods
in invisible states as in the case of gunpowder -- why is it not just as reasonable to assume that the
effects of man's thoughts and acts may be delayed and accumulated in some invisible state until
circumstances permit them to express themselves; and why should not the effects, when they do appear,
be exactly the same as if they had taken place immediately?
Certainly the last proposition, which we assume to be true, is just as reasonable as the first proposition,
which we know to be true.
IS REINCARNATION TRUE?
What Is Proof?
How are we to judge the truth of any doctrine which deals with life after death and before birth?
The theory of the materialist that the death of the body is the end of all, the doctrine of heaven and hell
and other religious beliefs of this nature, are alike in that they can neither be proved nor disproved by
any material tests.
Man has not yet learned to look beyond birth and death and hence is unable to ascertain what takes
place there by direct observation. Evidently, then, the only test man can apply to problems of this
nature is that of logic and reason.
In courts of law, proof is defined as "a preponderance of evidence that brings conviction to the mind."
If we are to judge Reincarnation on this basis the evidence in its favor would be its ability to answer the
questions and solve the problems of life in accordance with reason and logic. If Reincarnation does this
better than other theories of life, and if we are willing to approach the subject in the scientific attitude
of the open mind, we should be ready to accept it. The only valid reason for rejecting it would be the
appearance of a more logical doctrine.
Let us therefore test Reincarnation as we would any other theory, by checking it against the problems
of life, and let it stand or fall on its ability to solve these problems.
Survival of consciousness after death is in harmony with the indestructibility of matter and energy
which exists in Nature.
Existence of consciousness before birth harmonizes with the idea that what is indestructible could not
have been created. Like matter and energy, it must have pre-existed in some state.
The delay between cause and effect, which often occurs in Nature, makes it easy to accept the idea that
similar delays may occur in human life.
Reincarnation Explains
If we have a healthy body now, it means that we lived clean and wholesome lives in the past. If we
have a sickly body, the opposite was the case. If we live contrary to the rules of health now but still
enjoy good health, the effect of this indulgence will show in disease in future lives, starting perhaps in
infancy.
If we are born in favorable circumstances in life, it is a sign that we provided favorable circumstances
for those born to us in past lives, and if we are born in wretched conditions, the opposite was true.
If we are born with talents and "natural gifts," it is because we cultivated these "gifts" in the past.
If we are born with handicaps, shortcomings, and warped tendencies, it is because in past lives we
permitted such weeds to grow in our character.
If a person works hard, but does not get ahead financially and perhaps loses all his possessions, he is
paying back some old debt he had contracted in a past life. If fortune comes to him unearned, it is the
pay for something done in the past which did not bring its due reward at that time.
If we act for good or ill, but appropriate effects do not follow immediately, the effect is not lost but will
come later in this life or in a future incarnation.
If our way through life is made easier by the help and encouragement of others, it is because we gave
such assistance to others in the past, and similarly, if we are the victims of dishonesty and fraud, it is
the balancing of some wrongdoing of ours in the past.
If we are unjustly accused or our efforts misunderstood, it is because of some similar injustice done by
ourselves to others in the past.
If we, by our wrongdoing, cause injury to others, but seem to escape the consequences of our act, some
time, somewhere, we shall be the victims of similar circumstances at the hands of someone else.
Accidents and other chance-events that affect our lives and seemingly come to us without any cause,
are the delayed effects of our own acts in former incarnations.
Those who believe in a personal God as a father loving his children, have always found it difficult to
explain the injustice and unmerited suffering in the world. Reincarnation removes this difficulty. It
shows that this suffering is not meted out by a capricious God, who wills that some shall suffer while
others live in happiness. It shows that all our suffering and all our misery are of our own making. We
ourselves violated the laws of harmony in the past, and Nature reacts accordingly. This thought is a
most helpful one, for it removes the sting of injustice from our suffering. Hardships are easier to bear
when we know that they are not imposed upon us by someone else, but are of our own making. We
have to go through with this suffering now, but it is also a help to know that no suffering can come to
us which does not belong to us and that, when the cause has been exhausted, this account is closed and
there will be no more suffering from that source unless we again repeat the cause. Our future destiny is
in our own hands. Our present thoughts and acts are seeds sown in our character and their nature will
determine the harvest which the future will bring us.
The doctrine of Reincarnation adds dignity and responsibility to life, for it shows us that we are the
makers of our own future. It also makes us more understanding and charitable and sympathetic with
those who suffer. We may have much greater debts to pay off than they are now paying, so we are in no
position to pass judgment on them or condemn them. It may be our turn next.
If the purpose of life is to attain perfection, one earth life is utterly inadequate to reach that goal. The
visions of youth would be false promises, impossible of realization, if we were limited to one earth life
alone. A life span of 70 years cannot take us far on the journey to perfection.
But Reincarnation explains how the needed time is provided. Nature's working method of repetition,
when applied to man, takes the form of repeated existences in human bodies here on earth, and so we
shall return here again and again in the future as we have already lived here numberless lives in the
past. The possibilities for our growth and unfoldment are infinite. Each earth life will take us one step
nearer the goal of perfection. As a child returns day after day and passes from one grade to another in
the same school until he has mastered all that this school has to teach, so man returns life after life to
this earth, this school of experience, until he has reached the highest state of perfection that can be
attained here on earth.
We shall have new opportunities to develop those qualities which we only began cultivating in this life.
Unfulfilled aspirations, unfinished tasks, hopes and dreams that never were realized, all these will have
opportunities for fulfillment in future incarnations.
Those who missed their chance in this life, and those who committed wrongs that they now regret, will
have another chance, and many other chances to make good in future lives on earth.
The Bank of Life
Our work, our effort, our contribution to life, may be compared to capital deposited in a bank.
The more we put in of constructive work, the greater will be the credit side of our balance in this Bank
of Life. If we do not render service, but seek to live off the work of others, we are not putting capital
into this bank -- we are taking it out. The balance in the bank is in exact accord with our deposits less
our withdrawals.
If it is possible for us to continue drawing benefits from this bank without depositing, it is an indication
that in past lives we rendered service for which we did not then collect. We are now collecting the
reward for that past service, but when that past service has been exhausted, there will be nothing more
to collect. When this point is reached, we meet one of these inexplicable reverses or misfortunes that
come to us by chance and that seem so puzzling to us. These reverses are the notices from the bank that
our cash balance is gone, and that if we want to draw any more benefits we must now deposit new
capital.
It may be possible that our position in the world is so well established that, even after we have
withdrawn all our capital from this Bank of Life, our position of power still enables us to exact a living
from others. In that case we are actually running into debt and are now borrowing capital from the
bank. In a future life this capital has to be repaid and a new cash balance started before we can begin to
draw any benefit from our efforts.
By the light of Reincarnation we can readily see how these readjustments can be made. We may hold
the most trumps in this life, but in each new incarnation there is a reshuffling of the cards and a new
deal, and the trumps pass into other hands. At the new birth we are drawn by psycho-magnetic
attraction to those parents who can give us the circumstances most like those that we have earned for
ourselves.
In the new birth that follows we are no longer in a position of power. This time we will find ourselves
the victims of others who will now live off our labors. But we should not complain, for in reality we are
only returning our loan to the Bank of Life.
If we look about us in life, do we not see illustrations of this? How much greater is the number of those
who labor and get little in return than the few who prosper! Is not this what should be expected, for do
not the majority seek to get a living with the least effort? If they do so in this life, is it not reasonable to
suppose that they did the same in past lives also? And in that case, what is more natural than that the
majority should now find themselves engaged in paying off old debts?
Once we become convinced of the truth of Reincarnation we will not feel at ease if we are constantly
drawing on our bank account. We will take considerable more interest in doing and giving than we will
in getting, for we know that the latter will take care of itself, if we take care of the former.
We have in Reincarnation, then, a theory capable of explaining life on the basis of justice; a theory
which shows that human acts are subject to the same Law of Cause and Effect that operates everywhere
else in Nature.
BENEFICIAL EFFECTS
Next let us see what would be the effect on the individual, and hence on the world, of a firm faith that
justice and law govern all affairs of life. How will we act if we know positively that we shall reap what
we sow, no more, no less; that if we sow good seed we reap accordingly, and if we sow evil we gather
evil fruit; that action and reaction are equal and opposite and in the end must balance?
Suppose that a young man, who starts out in life with high ideals, has an assurance that these ideals
have a philosophical basis -- that they are actually founded on Nature's laws. He would know that, in
spite of all appearances to the contrary, his efforts at right action will bring results, and this knowledge
would give him added strength to lead a noble life.
A selfish man with a lower standard of action would be strongly affected by the knowledge that he
would have to reap his own sowing. He would know that he could never get "something for nothing"
and that lasting benefits can only be obtained as the result of honest and productive work. The fact that
it is possible to make gains by dishonest means would not constitute a temptation to him, for he would
also know that if he practiced fraud on others he would eventually lose what he had gained by fraud.
Under such circumstances, there would be nothing gained by dishonesty and for his own self-protection
he would avoid storing up trouble that he would have to reap in the future.
Would not even the criminal lose interest in his "profession" when he came to realize that there is a
higher law of justice that he cannot "beat," but which will catch up with him in the end and return to
him each and every one of his acts as the pendulum returns the impulse given to it? Would he not
realize that, when he had to make full restitution for all his acts, and experience the same suffering he
caused others, there would be no advantage in criminal action and nothing to be gained from it? Would
he not then scrupulously avoid anything that might approach fraud and shun it as he would the fire?
No financier would want to live off the labors of others after he realized that in the course of time he
would have to render full return for all his undue gain.
No politician would betray his trust if he knew that he himself would become the victim of a similar
betrayal in the future.
No dictator would plunge the world into war if he knew that he himself would have to experience the
suffering he brought down on others.
It would be useless for us to try to shirk unpleasant or trying circumstances which life may place in our
path. If justice rules, we brought those experiences on ourselves and we would be wiser if we faced
them bravely rather than tried to evade them. If they do not belong to us the situation will soon clear
up; and if they really are ours, no amount of shirking or sidestepping can remove them from our path. If
we succeed in evading them now, they will turn up in some other way later on; so why not face them at
once and be done with them?
The suicide may think that his act will solve his problem and free him from an unhappy situation, but
he has only postponed the settlement to some future life, when he will again be compelled to face the
same problem and solve it. By his act of violence he has deprived himself of all opportunity for growth
and development in this life. He has interfered with the orderly working methods of Nature and thereby
forced his consciousness out of physical life into another state of existence for which Nature has not yet
prepared it, and here it must suffer the consequences of such unpreparedness.
When our minds grasp the idea that we shall reap what we sow, it becomes at once evident that it is not
only unwise but downright stupid to seek gain by wrongdoing, and only the mentally deficient, those
incapable of the simplest reasoning, would still try to get "something for nothing."
When we defraud others, we take on credit from the Bank of Life and set the stage for our own
defrauding in the future.
Compare this with the honest method of making the same gain. In this case we earn the right to our
gain by work and effort in the first place. We then pay cash, and there is no debt hanging over us to be
collected in the future.
Is not a realization, then, that Justice rules in all our affairs a most powerful incentive to right action
and a means for bringing harmony into the world? It strengthens the man of moral tendencies and gives
him faith that right action will bring its due reward in time. It is a stop signal to the selfish man and the
criminal, for it shows them that wrongdoing results in future grief. It appeals to the better side of the
noble man as well as to the self-interest of the selfish man. It strikes at the tap-root of all wrong-doing
by showing that selfishness is self-defeating and that our own self-interest as well as our better
impulses both call for altruistic action.
We have noted the effect on the individual of a faith in justice. The effect on the individual will
eventually make itself felt by the Nation, and in time Nations would be guided in their actions by
principles of justice. No Nation would then oppress or enslave another Nation, but each would work for
the common good of all, each Nation contributing according to its own innate characteristics, to a more
harmonious and grander civilization of the future.
SUMMARY
If JUSTICE rules our lives we shall reap what we sow.
It follows that we shall benefit by sowing good seed that we shall suffer by sowing evil seed.
A knowledge that justice rules will be a strong force influencing men to right action, thereby gradually
eliminating the suffering and misery which result from wrongdoing.
Faith in justice cannot be established unless we can show how justice operates.
The chief difficulty in accepting the law of Cause and Effect as governing human actions has been the
injustice apparent in human life.
This injustice cannot be denied if we accept the theory of a single life on earth, but it can easily be
shown to be actual justice and in harmony with the Law of Cause and Effect if we accept the idea of
repeated lives here on earth.
The doctrine of Reincarnation, then, solves the problem of injustice.
If we accept the idea of an orderly Universe, governed by Law and justice, then Reincarnation becomes
a logical necessity.