Elementary Theosophy

by L. W. Rogers

The ego functioning through the masculine body has the opportunity of certain experiences that would be impossible in the feminine body, while, of course, the feminine form enables the ego to get experience that could not be known through the masculine body. A consideration of the widely different experiences of fathers and mothers, sons and daughters, will show how true this is. The lessons obtained in the masculine body are largely those of the head while in the feminine form they are lessons of the heart.

When the ego puts forth its energies and begins descent into lower planes for another incarnation it is apparently beginning a cycle of experience in which either mentality or spirituality shall be the dominant note for that incarnation, and probably for several others. If it is to evolve for the time being through those experiences related to objective activity, with intellect as the guiding factor, the masculine body can best serve the purpose. But if the dominant note is to be spirituality, rather than mentality and the soul is, for the time, moving along the line of the heart side—the subjective, the intuitive—then the feminine body is the better vehicle in which such experience can be obtained. But to say that mentality is the dominant factor of masculine incarnation does not at all mean that men have a monopoly of the reasoning faculty. Nor does the fact that other souls are being expressed through the feminine body mean that they have a fundamental spiritual advantage. Some women are better reasoners than some men, while some men are more spiritual than some women. What it does mean is that a certain ego can express intellect better through a masculine body and intuition better through a feminine body.

Our ordinary language confirms the truth of the statement that men normally express more the head qualities and women more the heart qualities. We speak of men as being reasoners and of women as being intuitional and depending upon their impressions. The soul in the masculine body is for the time being getting experiences of the outer, objective activities. He is the home builder and protector, the bread winner, the battle fighter. The soul in the feminine body is, for the time, getting experience along the line of the inner, subjective life. She is the wife and mother, and her lessons are of the heart rather than the head.

As we study nature we are more and more impressed with her wonderful mechanism for the evolution of the soul. It soon becomes clear to the student that every individual is, in each incarnation, thrown into precisely the circumstances required for the greatest possible progress of that particular ego. If the qualities of initiative and courage, for example, are to be developed, the masculine body admirably serves the purpose, while if sympathy and compassion need stimulation the feminine form is wonderfully effective for that kind of progress. It requires little reasoning to see that the soul would not continue to incarnate in one sex indefinitely. It must develop all its inner qualities. Both intellect and compassion must reach perfect expression. Such a consummation can, of course, be best attained by alternating sex experiences. But here again there is wide latitude in the operation of the law. The rule seems to be that ordinarily there are not less than three nor more than seven successive incarnations in one sex, and then the ego begins to express itself through a body of the other sex. By that rule it would commonly be for a period of from a few hundred years to some thousands of years, that the ego expresses itself through one sex before it changes to the other. One case is mentioned by the occult investigators in which for about thirty thousand years a certain ego had expressed itself only through the masculine form. At least no trace of a feminine incarnation could be found during that time.

The necessity for rebirth becomes clearer and clearer as we study the nature of the human being and the inherent divine qualities he is unfolding. Reincarnation is the method of evolution at the human level. Only by physical plane experience can man's potential powers be aroused and so tremendous is the evolutionary work to be done that only a mere fragment of it can be accomplished in an ordinary lifetime. The absolute necessity of many rebirths is obvious.

CHAPTER XII.
WHY WE DO NOT REMEMBER

The loss of memory between incarnations and the failure to now recall any of our experiences previous to the present physical plane life has sometimes been cited as a negative kind of evidence against the hypothesis of rebirth. The point could not be made, however, by one who has studied the matter because close scrutiny will show that the loss of memory is a necessary part of reincarnation. The fact that we do not remember is in perfect harmony with the principles of evolution. Indeed, the close student of the subject would be very much surprised if we could normally remember, because he does not get far until he sees, not only why we do not remember past incarnations but why we should not remember them.

The very nature of the evolutionary work to be done by reincarnation necessitates a sacrifice of memory. One useful purpose of the confinement of consciousness in matter, through the use of a physical body, is that it narrows the scope of consciousness and thereby increases its efficiency. The consciousness of the ego sweeps over a vast range, forward and backward, including all past incarnations. But the limitation of matter which compels consciousness to be expressed through a physical body, focuses the attention on the evolutionary work immediately in hand. The brain becomes the instrument of consciousness but also, fortunately, the limitation of consciousness. If there were not loss of memory our minds would now range over the adventures of thousands of years in the past. It would encompass a vast drama with countless loves and hates, of many lives filled with pathos and tragedy. To thus distract the mind from the present life would retard our progress. When one is alone and in a secluded place one can think better and accomplish more than when in the midst of turbulent scenes and throngs of people. When there is less to think about the thinking is more effective. It is necessary to restrict the consciousness and limit the mind to the present life in order to get the most satisfactory results. The same truth is embodied in that old saying that whoever is jack of all trades is master of none. Concentration alone can produce satisfactory results. If we would master the lessons of this life we must not take other lives within the field of consciousness. The very process of reincarnation is a coming out of the general into the particular, with the consequent narrowing of consciousness.

We should keep in mind the fact that our true and permanent life is in the causal body, and on the mental plane, and that there, alone, is unbroken memory possible. The descent into matter in each incarnation is also beyond reach of the brain memory, of course. Getting new bodies is the working out of natural law even as instinct works in animals. The whole animal kingdom, lacking the reasoning power of man, nevertheless adapts means to ends with unerring accuracy and with a depth of wisdom that is beyond our comprehension. And so is human evolution directed by impelling forces that are unknown to our waking consciousness. But our waking consciousness is only a small part of our consciousness—that fragment of it that can be expressed through the physical brain. The physical brain is a limitation of consciousness, and therefore of memory, as certainly as a mountain range is a limitation of sight and prevents one's knowing what lies beyond it. In higher realms we do know our wider life and vaster consciousness that includes the memory of our past incarnations. But when we come downward into another incarnation it is as though we were descending in a narrow vale within mountain ranges that stand between us and the wider world. Memory is dependent on things not within the control of the will. Memory often fails to establish facts which we wish to recall. We know, for example, the name of a certain person. There is no doubt that we know it and yet it is impossible to remember it at will. Tomorrow it will flash upon us, but we cannot remember it now, try as we may. Now, if memory fails to produce its record even when we have a mental picture of just how that person looks, and know just where we have met him, it is certainly not remarkable that with no such immediate connection with our last incarnation we fail to recall it. It was perhaps in another part of the world, and in another civilization, and is separated from us by the long interval between incarnations. Of course memory likewise fails to produce that record. But all of our past experiences are within the soul, just as the records of all of the experiences of this life are in the mind whether we can connect them with the present moment or not.