Buddha taught that all sin is ignorance, and this teaching has escaped oblivion because its truth has echoed in so many human hearts. We find that it is possible to deal with our old ignorances in the light of later knowledge. What is this but the self-forgiveness of sins? Subconsciously we may be always at work, mending the past. Repentance is the conscious recognition of some culmination of this obscure process, when the heart is suffused with the inner gladness of liberation from the payment of old karmic debts. Christ's words, "Thy sins are forgiven," spoken to the woman who washed his feet with her tears, sanctions this idea—that the past is remediable by knowledge and by love.
Conceding this much, we must equally admit the possibility of moulding the future, of adjusting the will to the event which shall befall. If the present moment can again intersect the stream of past conscious experience, it may equally do so with regard to the future. This brings up the tremendous questions of free-will and fore-ordination. Upon these the Oriental doctrines of karma and reincarnation cast the only light by which the reason consents to be guided. As these doctrines are intimately related both to higher time and to trance revelations, some consideration of karma and reincarnation may appropriately find place here.
KARMA AND REINCARNATION
Karma is that self-adjusting force in human affairs which restores harmony disturbed by action. It is the moral law of compensation, and by its operation produces all conditions of life, misery and happiness, birth, death, and re-birth; itself being both the cause and the effect of action. Its operation is indicated in the phrase, "Whatsoever a man soweth, that shall he also reap."
The essential idea of reincarnation is indicated in the following quotation from the Upanishads: "And as a goldsmith, taking a piece of gold, turns it into another, newer, and more beautiful shape, so does this Self, having thrown off this body and dispelled all ignorance, make unto himself another and more beautiful shape."
Reincarnation is the periodic "dip" of an immortal individual into materiality for the working out of karma, after an interval, long or short, spent under other conditions of existence. These alternations constitute the broader and deeper diapason of human life, of which the change from waking to sleeping represents the lesser, and the momentary awareness and unawareness of the sense mechanism to stimulation, the least.
Thus a physical incarnation, in the broadest sense of the term, is the interval, long or short, of the immersion of consciousness in materiality. Under fatigue, the cell life withdraws; that is, it ceases to respond to physical stimuli, and so passes out of incarnation. When this occurs en masse there transpires that hiatus of the personal consciousness called sleep, and while sleep lasts the personality is out of incarnation. After death—in the interval between one life and the next—the specific memories of the personality fade out as in sleep, or rather, become latent, leaving the soul, the permanent life-center, clear and colorless, a mysterious focus of spiritual forces and affinities (the seeds of karma) ready for another sowing in the world of men. This center of consciousness is thereupon drawn to the newly forming body, the life environment of which will rightly and justly—perhaps retributively—bring the tendencies and characteristics of the conscious center into objectivity again. Character is destiny, and character is self-created. "All that we are is the result of what we have thought." But in the vast complexity and volume of human life there is a constant production of forms, with all the varieties of characteristics and capacities requisite to meet the needs of every soul, thirsty for the destiny that awaits it; and here heredity plays its part. Beyond the individual soul is the world-soul, which periodically incarnates in the humanity of a planet, and beyond the worlds of a single system, suns and congeries of suns.
The profound and pregnant doctrines of karma and reincarnation, here so sketchily outlined, are but expansions of one of the fundamental propositions of all Eastern philosophical systems, that the effect is the unfolding of the cause in time.
To omit a consideration of karma and reincarnation in connection with higher time would be to force a passage and then not follow where it leads. The idea of time curvature is implicit in the ideas of karma and reincarnation. For what is karma but the return of time, the flowering in the present of some seed sown elsewhere and long ago? And what is reincarnation but the major cycle of that sweep into objective existence and out again, of which the alternation between waking and sleeping is the lesser counterpart?