HPB-SB-3-202

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vol. 3, p. 202

H. P. Blavatsky Scrapbooks

from Adyar archives of the International Theosophical Society

vol. 3 (1875-1878)

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eng • рус

Doctrine of Re-Incarnation

To the Editor of The Spiritual Scientist:

In compliance with the wishes of numerous of my own correspondents and your admiring readers, I ask the privilege of presenting a few thought, on a subject which has of late been, like many other obnoxious and repulsive side issues—ruthlessly engrafted upon the pure and fruitful soil of Spiritualism. Excepting perhaps the infamy of what is popularly termed “Free love,” no other theory seems so irrevalent, and certainly none more fraught with baneful tendencies than that of which I write, namely, the doctrine styled “Re-incarnation.”

It may be asked, what have any side issues to do with Spiritualism at all, and why should any irrevalent vagaries of modern idealism be foisted on the world as the outgrowth of the Spiritual movement? To the latter question I reply,— because the side issues of which the earnest and thoughtful Spiritualist has the most cause to complain, have chiefly been promulgated by spiritual mediums, speakers, and writers, and hence, both within and without the ranks of Spiritualism their expression has naturally been identified with that of communion of spirits, which is authoritative only because it is based upon facts, but which may become as mischievous as any other fantastic creed or man-made dogma, when it is suffered to drift into the sphere of unsupported theory. To my apprehension, Spiritualism, in its strictest sense, is a demonstration of the soul’s continued existence after death; a series of facts proving that under favorable circumstances, the disembodied spirit can communicate with the embodied; the disclosure of an immense range of new powers common to the human soul in both spheres of existence and the opening up of a vast vista of glorious possibilities concerning that soul's future destiny, entirely at variance with man’s preconceived opinions of the hereafter as derived from creedal faiths, or theologic teachings.

That these sublime revealments—based as they are on stubborn facts, and verified by the experiences of the best minds of the age—must involve the most radical and momentous changes of opinion concerning human law and conduct, no analytical thinker can deny, but that they necessarily imply that those who have been privileged in their reception shall unhesitatingly discard all that they have previously deemed true and sacred, and forthwith accept all the wild schemes and disruptive propositions which fanatacism or licentiousness may think proper to announce as an “inspiration from the spirits,” is an idea so transcendent of the modesty of nature and subversive of that ordor which has hitherto been regarded as Heaven’s first law, that it seems a duty devolving upon those who have hoped most from Spiritualism, labored most faithfully in its behalf, and suffered most from the follies which have deformed its beauty and perverted its uses, to unite in the demand that its true nature and factions shall be more carefully analyzed, and its true genius more thoroughly defined and understood.

Leaving other “side issues,” however, for the present, and limiting my attention to that one, which, above all seems most calculated to shake the Spiritualistic theory to its very foundation, and substitute in its place a doctrine as doleful and repulsive as the theologic faith in a final Heaven and Hell, I tarn to the subject of Re-incarnation, which however inoxious it might be when presented' to the world as the dream at a speculative theorist, startles us out of our brightest hopes and fairest prospects, when it comes-to us from the lives of those who claim to speak from the very self same authority upon which our superstructure of Spiritual faith is upreared.

Besides the voluminous writings of Allan Kardec, Miss Blackwell, and others claiming to be media for spirit teachings in Europe, we have in America the utterances of some of Mrs. Con sot's spirits la the banner of Light communications, and last but not least, our much admired fellow-worker in the spiritual vineyard, Mrs. Cora Tappan.

Some twenty years ago, when Mrs. Tappan (then Cora Scott) became entranced, under the influence of spirits who manifested their claim to credence by an eloquence, power, and wisdom, far beyond the young medium's capacity, she taught the doctrine of endless spiritual progression; the impossibility of any retrogression and repeatedly declared in her inspired trance speeches, that there were various spheres of spiritual being in which all the requirements of the human soul for reform, purification, and development, would be fully satisfied. Among a vast amount of spiritualistic literature now in my possession, I have an abundant record of this lady’s past utterances, and in not one is to be found the least allusion to the doctrine of Re incarnation, or any return of the soul to earth except in the character of a ministering and communicating spirit. Judging by the superior excellence and marvellous character of her earliest addresses, these statements are fully as worthy of credit as those of her more mature years, and yet the latter wholly contradict the former, and that on a point so infinitely important as an item of religious belief, that I must be pardoned for citing them as startling illustrations of the shape in which this Re-incarnation theory is suddenly cropping up among us.

In some discourses given by Mrs. Tappan in London within the last few months, the controlling intelligences announce the doctrine of Re-incarnation in the broadest sense. In one address, of quite recent date, uttered in irregular rhymes, far inferior in style and tone to many of this lady’s published poems, the speaker claims to be influenced by a spirit who alleges that he had first appeared on earth in the most ancient period of the Hindoo dynasty. After describing several consecutive "twelve births,” in what we must infer were different forms of humanity, he proceeds to declare that he became an Egyptian, the one who planned and helped to build the Pyramids.

Then he appears as one of Egypt's Shepherd Kings, and after another succession of births, is re-incarnated in the person of Saul, Israel's rebellious king.

More successions of “twelve births” follow, after which the wandering soul becomes a Jewish child encountering and being blessed by Christ in Jerusalem, then a martyr to the Christian faith, then a Christian priest, then somebody else, and somebody else still, then Michael Angelo, busy in building St Peters at Rome, and after sundry other transmigrations not clearly stated, he becomes a poet and the author of those exquisite lines on Cod, so familiar to all readers of spiritualistic literature commencing,—

O, Thou eternal one, whose presence bright All space doth occupy, all motion guide, Unchanged thro’ time’s all devastating flight, Thou only God, there is no God beside.

<Spirit of Michael Angelo via Cora Tappan “On God”>

After sundry other wanderings detailed in rhymes, which too surely prove that his poetic efflatus has not improved since the above quoted sublime lines were written, the text goes on to say that through all these long centuries of re-incarnation, the main object of the pilgrimage has been to discover his twin soul, counterpart, or affinity; a final union with whom, completes his destiny, revolves him into a fully perfected being, and henceforth he becomes a saviour and tutelary spirit to the human race. Now if this remarkable address were put forth as a mere poetical rhapsody, the hearers and readers thereof might accept it for its simple worth in s literary point of view, but as I understand it, it is given as a statement of facts on the authority of a spirit controlling Mrs. Tappan, and not only giving through her lips, his own autobiography, but weaving it into a series of addresses preceding and succeeding it, all of which claim to teach, upon spiritual authority, the same doctrine of Re incarnation.

If we are to lose our belief in the existence of the soul after death, upon the communion of spirits, and one of those methods of communion is trance speaking, mark the dilemma which the acceptance or rejection of this one medium's utterances alone would place us in?

Either we must believe that Mrs. Tappan or her spirits are deceiving us. If the medium is false, whom can we trust? If the spirit, are we in any better plight? Allen Kardec is alleged by his admirers to be no less trustworthy than Mn. Tappan. Miss Blackwell is equally regarded as a mediumistic oracle. If they are false; why are not all media the same? If the media are all unreliable from whence comes our Spiritualism, and what becomes of our authority?

All our knowledge of spirit life and being, all that we have learned or think we have learned, during the last eventful twenty-seven years, of what we have fondly deemed communion with the beloved ones gone before—depends for Its acceptance on <... continues on page 3-203 >

Editor's notes

Sources

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  Spiritual Scientist, v. 2, No. 11, May 20, 1875, pp. 128-9