Elementary Theosophy

by L. W. Rogers

What is the essence of the facts of evolution and how does it give evidence against materialism and for immortality? Evolution is an orderly unfolding from the single to the diversified, from the simple to the complex, in which process life evolves by passing from lower to higher forms and storing within itself the gist of the experiences gained in each.

One of the vital facts that evolution establishes is that slow building is the order of creation. The horse is an example. He is traced backward with certainty to a small creature that resembles him very little indeed. Ages were required to evolve the horse into his present intelligence and utility. Another profoundly important fact in evolution is the continuity of life from body to body. The butterfly is frequently used as an illustration, but the principle holds with all the higher order of insects like ants, flies and bees. In the metamorphosis of the caterpillar we have a phenomenon so common that most people have personally observed it. Watch, in imagination, its transformation that contradicts materialistic philosophy. The worm is a physical body occupied by an evolving life or intelligence. Its physical body perishes and becomes part of the dust of the street. The life enters the grave of the chrysalis. The scientist takes that chrysalis, packs it in an ice house and leaves it frozen for a number of years. Now a mere frost will kill either caterpillar or butterfly, but when the chrysalis is removed from the ice and brought into a higher temperature the triumphant life emerges in the form of the butterfly. This phenomenon proves that life does survive the loss of the body. The body of the caterpillar is dead and has turned to dust years ago, but the caterpillar that lived in it is not dead. It now lives again in the physical world in a physical body of a higher type.

Here, in an order of existence almost infinitely below man, we have an individual life existing in a physical form, passing from it and, after a number of years, taking possession of another form and living in that. Who can admit such continuity of life for the insect and deny it for man? Can there be a deathless something in a worm and not in a human being? Even without the mass of physical evidence that exists upon the subject the logic of nature would lead us to confident conclusions. The knowledge of evolution which science has so far accumulated leads to four natural inferences. One is that man is immortal. Another is that he has, like all creatures, slowly evolved to what he now is. A third is that both life, and the forms it uses, are evolving together, and the fourth is that lower orders evolve into higher and continually higher ones. The human soul evolves from the savage to the saint—from animal instincts to the self-sacrifice of martyrs and heroes. We cannot escape the conclusion that the race has evolved, is evolving and will continue to evolve until mental and moral perfection has been attained.

If neither the theory of the materialist nor the popular notion that the soul is created at birth is satisfactory, we have only reincarnation left as a working hypothesis; and if we accept the evolution of the soul as a natural truth, then reincarnation becomes a necessity in explaining the known facts of life.

But there are some students of life who appear to refuse the hypothesis of reincarnation while wishing to accept the idea of the evolution of the soul. But how would that be possible? If the soul is evolving it is under the necessity of developing by the laws of growth. They were discussed in Chapter IX.

Those who desire to put their ideas about the soul and its immortality into harmony with the facts of evolution sometimes ask why it would not be possible for the soul to leave the material plane forever at the death of the physical body and then pursue its evolution on higher planes. In the vast universe there must be opportunity for all possible development, it is argued.

But why go on into other regions when the lessons here have not been learned? That would be a violation of nature's law of the conservation of energy. The average human being is in the elementary grades, with scores of incarnations ahead of him before he will be in a position even to take advantage of his opportunities and thus make fairly rapid progress. To talk of going on to higher planes for further evolution is like proposing that a child shall leave the kindergarten and enter the university.

We are evolving along two lines, the mental and moral, and a little consideration of the matter will make clear two important points—that we have much to learn and that the physical plane is wonderfully arranged for our instruction. We have conditions here for developing mentality that do not exist on higher planes. The absolute necessity of procuring food is an example. Death is the penalty for failure to obtain it. Hunger was the earliest spur to action at the lowest level of evolution and even now at our high point of attainment it is one of the chief factors of racial activity. In providing the necessities of life and in gratifying our multitude of desires mentality is developed. Business and professional life rests upon these physical plane necessities and, engaged in solving the problems of civilization, the race evolves intellect. Such problems do not, of course, exist on higher planes.

While the mentality is thus being pushed along in evolution by our material necessities, the heart qualities are developed by the family ties in a way that could not be done elsewhere. In the nature of things the entrance of the soul to the physical plane is attended with helplessness. From the beginning it must have material necessities or die, and yet it can do nothing in its new infant body. Again, as a rule, long before it leaves the physical plane old age has once more rendered it helpless. Thus every human being must depend on the assistance of others at two critical periods of each incarnation. The help it receives, in infancy and old age, it pays back to the race, in the care of both the helpless young and the helpless old, when it is in the vigor of mature physical life. It is obvious that such experience develops the qualities of sympathy and compassion as no phase of business life could. The relationship of parent and child, husband and wife, evolves the heart qualities in a way that would be impossible in the totally different environment of higher planes. Naturally enough, each plane has a specific work to do in the soul's evolution. We can no more learn in the highest planes the lessons the material world is designed to teach us than a pupil can acquire a knowledge of mathematics from his lessons in geography. Hence the necessity for a periodical return to this life until its experiences have developed in us the qualities we lack.

Not only has each plane its special adaptability to particular needs of the soul in its evolution, but the two kinds of physical bodies—masculine and feminine—through which the soul functions, afford special advantages for acquiring the lessons of life. The soul on its home plane is, of course, sexless. Sex, as we know it, is a differentiation arising from the soul's expression on lower planes. All characteristics of the soul itself, like intelligence, love, or devotion, are common to both sexes.