Resurrection.
The human body is a species of polyp colony, a kind of coral island like those that emerge above the waves of the Pacific, by reason of the collective efforts of lower organisms.
The most numerous of the compounds of the human aggregate are known to physiology as microbes, bacteria, and bacilli; but amongst them our microscopes discover only comparative monsters, "those that are to the ordinary infinitesimal organisms as the elephant is to the invisible infusorium."[84]
Each cell is a complete being; its soul is a vital ray of the general life of our planet; its body consists of molecules that are attracted and then repelled, whilst the cellular soul remains immutable in the ceaseless fluctuations of its corporeal elements.
The molecules, too, are animated by a vital soul, connected with the cellular soul, which, in turn, is subordinate to a higher[85] unit of the collective life of the human body.
The most infinitesimal of these beings—often called "lives"—penetrate the body freely; they circulate in the aura[86] and in each plexus of the organism; there they are subjected to the incessant impact of the moral, menial, and spiritual forces, and become impregnated with a spirit of good or of evil, as the case may be. They enter the cells and leave them with intense rapidity, for their cycles of activity as well as of passivity are being incessantly repeated.
We are all the time emanating millions of "lives," which are at once drawn into the different kingdoms of Nature to which they carry the energies they have gathered in us; they impress on their new organisms the tendencies we have given them, and in this way become ferments of regeneration or of decay; they aid or retard, pollute or purify, and it is for this reason that it is not a matter of indifference whether one lives in town or country, with men or animals, the temperate or the intemperate, the wicked or the good. The animal gains from association with human beings, man loses from association with animals; the disciples of the great schools of initiation, at a certain stage of their discipline, are carefully isolated from any inferior contact.
It is these subtle forces that are at play in the physical accomplishment of an action.[87] "For material sins," says Manu, "one[88] passes into mineral and vegetable forms." When, at death, the outer sheath of man disintegrates, these "life atoms" are thrown back into the general surroundings of the earth, where they are subjected to the magnetic currents around; these currents either attract or repel them, and thus bring about that wise selection, which directs them to organisms in affinity with them.
The doctrine of metempsychosis[89] is true only for the atoms or emanations sent out by man after death or during the whole course of life. The hidden meaning of the passage from Manu, where we read that "he who slays a Brâhman enters into the body of a dog, a bear, an ass, a camel, &c.," does not apply to the human Ego, but only to the atoms of his body, i.e., to the lower triad[90] and its fluidic emanations, as H. P. Blavatsky says, and she adds:
"The Hîna-yana, the lowest form of transmigration of the Buddhist, is as little comprehended as the Mahâ-yâna, its highest form, and, because Sâkya Muni—the Buddha—is shown to have once remarked to his Bhikkus—Buddhist monks—while pointing out to them a broom, that it had formerly been a novice who neglected to sweep out the Council room, hence was reborn as a broom,(!) therefore the wisest of all the world's sages stands accused of idiotic superstition. Why not try and understand the true meaning of the figurative statement before criticising? Is or is not that which is called magnetic effluvia a something, a stuff or a substance, invisible and imponderable though it be?... The mesmeric or magnetic fluid which emanates from man to man, or even from man to what is termed an inanimate object, is far greater. Indeed, it is 'life atoms' that a man in a blind passion throws off unconsciously. Let any man give way to any intense feeling such as anger, grief, &c., under or near a tree, or in direct contact with a stone, and many thousands of years after that any tolerable psychometrist will see the man and sense his feelings from one single fragment of that tree or stone that he has touched. Why then should not a broom, made of a shrub, which grew most likely in the vicinity of the building where the lazy novice lived—a shrub, perhaps, repeatedly touched by him while in a state of anger, provoked by his laziness and distaste of his duty—why should not a quantity of his life atoms have passed into the materials of the future broom, and therein have been recognised by Buddha owing to his superhuman (not supernatural) powers?"[91]
Such is the meaning of the Resurrection of the body, taught in the Christian church in a form that is repellent to reason, for it kills the spirit of the doctrine and leaves this latter like a corpse from which the life has gone.