Enq. This doctrine of the possibility of losing one’s soul—or personality, do you call it?—militates against the ideal theories of both Christians and Spiritualists, though Swedenborg adopts it to a certain extent, in what he calls Spiritual death. They will never accept it.
Theo. This can in no way alter a fact in nature, if it be a fact, or prevent such a thing occasionally taking place. The universe and everything in it, moral, mental, physical, psychic, or Spiritual, is built on a perfect law of equilibrium and harmony. As said before (vide Isis Unveiled), the centripetal force could not manifest itself without the centrifugal in the harmonious revolutions of the spheres, and all forms and their progress are the products of this dual force in nature. Now the Spirit (or Buddhi) is the centrifugal and the soul (Manas) the centripetal spiritual energy; and to produce one result they have to be in perfect union and harmony. Break or damage the centripetal motion of the earthly soul tending toward the centre which attracts it; arrest its progress by clogging it with a heavier weight of matter than it can bear, or than is fit for the Devachanic state, and the harmony of the whole will be destroyed. Personal life, or perhaps rather its ideal reflection, can only be continued if sustained by the two-fold force, that is by the close union of Buddhi and Manas in every re-birth or personal life. The least deviation from harmony damages it; and when it is destroyed beyond redemption the two forces separate at the moment of death. During a brief interval the personal form (called indifferently Kama rupa and Mayavi rupa), the spiritual efflorescence of which, attaching itself to the Ego, follows it into Devachan and gives to the permanent individuality its personal colouring (pro tem., so to speak), is carried off to remain in Kama-loka and to be gradually annihilated. For it is after the death of the utterly depraved, the unspiritual and the wicked beyond redemption, that arrives the critical and supreme moment. If during life the ultimate and desperate effort of the Inner Self (Manas), to unite something of the personality with itself and the high glimmering ray of the divine Buddhi is thwarted; if this ray is allowed to be more and more shut out from the ever-thickening crust of physical brain, the Spiritual Ego or Manas, once freed from the body, remains severed entirely from the ethereal relic of the personality; and the latter, or Kama rupa, following its earthly attractions, is drawn into and remains in Hades, which we call the Kama-loka. These are “the withered branches” mentioned by Jesus as being cut off from the Vine. Annihilation, however, is never instantaneous, and may require centuries sometimes for its accomplishment. But there the personality remains along with the remnants of other more fortunate personal Egos, and becomes with them a shell and an Elementary. As said in Isis, it is these two classes of “Spirits,” the shells and the Elementaries, which are the leading “Stars” on the great spiritual stage of “materialisations.” And you may be sure of it, it is not they who incarnate; and, therefore, so few of these “dear departed ones” know anything of re-incarnation, misleading thereby the Spiritualists.
Enq. But does not the author of “Isis Unveiled” stand accused of having preached against re-incarnation? Theo. By those who have misunderstood what was said, yes. At the time that work was written, re-incarnation was not believed in by any Spiritualists, either English or American, and what is said there of re-incarnation was directed against the French Spiritists, whose theory is as unphilosophical and absurd as the Eastern teaching is logical and self-evident in its truth. The Re-incarnationists of the Allan Kardec School believe in an arbitrary and immediate re-incarnation. With them, the dead father can incarnate in his own unborn daughter, and so on. They have neither Devachan, Karma, nor any philosophy that would warrant or prove the necessity of consecutive rebirths. But how can the author of “Isis” argue against Karmic re-incarnation, at long intervals varying between 1,000 and 1,500 years, when it is the fundamental belief of both Buddhists and Hindus?
Enq. Then you reject the theories of both the Spiritists and the Spiritualists, in their entirety?
Theo. Not in their entirety, but only with regard to their respective fundamental beliefs. Both rely on what their “Spirits” tell them; and both disagree as much with each other as we Theosophists disagree with both. Truth is one; and when we hear the French spooks preaching re-incarnation, and the English spooks denying and denouncing the doctrine, we say that either the French or the English “Spirits” do not know what they are talking about. We believe with the Spiritualists and the Spiritists in the existence of “Spirits,” or invisible Beings endowed with more or less intelligence. But, while in our teachings their kinds and genera are legion, our opponents admit of no other than human disembodied “Spirits,” which, to our knowledge, are mostly Kamalokic Shells.
Enq. You seem very bitter against Spirits. As you have given me your views and your reasons for disbelieving in the materialization of, and direct communication in séances, with the disembodied spirits—or the “spirits of the dead”—would you mind enlightening me as to one more fact? Why are some Theosophists never tired of saying how dangerous is intercourse with spirits, and mediumship? Have they any particular reason for this?
Theo. We must suppose so. I know I have. Owing to my familiarity for over half a century with these invisible, yet but too tangible and undeniable “influences,” from the conscious Elementals, semi-conscious shells, down to the utterly senseless and nondescript spooks of all kinds, I claim a certain right to my views.
Enq. Can you give an instance or instances to show why these practices should be regarded as dangerous?
Theo. This would require more time than I can give you. Every cause must be judged by the effects it produces. Go over the history of Spiritualism for the last fifty years, ever since its reappearance in this century in America—and judge for yourself whether it has done its votaries more good or harm. Pray understand me. I do not speak against real Spiritualism, but against the modern movement which goes under that name, and the so-called philosophy invented to explain its phenomena.
Enq. Don’t you believe in their phenomena at all?