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RE: Reincarnation - Pan Vision

May 30, 2006 06:01 AM
by W.Dallas TenBroeck

Subject: RE: Reincarnation - Pan Vision
Sunday, May 28, 2006

Dear Friend:

I hope you will find answers to your several questions herein, as I have"

To be very brief:  

...our personal moral, karmic links are to this Earth and its environment.
Every choice me make binds us to all those we live with and act with --
relatives, friends, and the rest of humanity and all nature -- the undying
atoms of life-consciousness on Earth.. 

The source of our own Individual immortality is the "SPIRIT-WISE-SOUL"  It
is UNDYING, IMMORTAL.  It reincarnates.  

But each time we incarnate, a partial reflection of this animates the new
"Personality: our present "Self."

It is in this temporary self that we live and experience -- this is the case
for all.

Our present Earth and environment is our real very real and continuing
"school." We have first of all to learn all we can in this our own self-made
environment on this earth, in this life and in future life-times.  The
universal laws of justice and harmony (KARMA) demand this.

We do not go flitting around at random to places which we fancy, and have
not had close mental or emotional contact.

Our Personality (Brain-mind and character) is reformed each time we return
to life.  Our past lives are linked through it to others to whom we owe
debts or who owe us debts. This present life's "Controller" is an immortal,
imperishable "thread" of ever-continued consciousness. It is dispersed
(dies) when the life-force that conjoins all aspects of our personality has
reached the end of its cohesive power (under its Karma).   

HPB wrote The KEY TO THEOSOPHY, and in that will be found full, detailed
expositions of the Theosophical doctrines.  These are not "dogmas."  They
are an exposition of the uniform and harmonious LAWS of Nature and of
spiritual character development under our own mind and hands, and these have
to be guided by our own decisions and will. 

The source of Man's INDIVIDUAL SPIRITUAL SELF is as ancient as the Universe
from its earliest beginnings. Each one of us is an essential  ":building
block" of OUR UNIVERSE, and cannot be dispensed with even if its present
body is destroyed. 

In all religions it will be found if compared thee are specific "virtues"
that unify and harmonize all organized life and living.  [see notes (2)

Over a vast number of successive incarnations it has formed moral and
logical connections with other Egos (reincarnating minds) and NATURE (our
Universe and particularly our Earth



“What reincarnates is a mystery to many minds because they find a difficulty
in understanding such a permanency as must stand behind repeated
incarnations. They know that the body is born and dies and is dissolved, but
their minds are so identified with the body in its relations and
surroundings that they are unable to dissociate themselves from it. They
think of themselves as persons, as bodies of a physical nature, and hence
can not see where in them may reside that power of incarnating from life to

Theosophy presents a larger view in showing that man is not his body,
because the body is continually changing; that man is not his mind, because
he is constantly changing his mind; that there is in man a permanency which
is the identity throughout all kinds of embodiments. 

There has been no change in our identity from childhood up to the present
day. The body has changed; the surroundings have changed; but the identity
remains the same and will not change from now on through all changes of body
or mind or circumstance.  

That in us which is itself unchanging is the only real. Nothing is real that
changes. It is only the real that perceives change. 

Change can not see change. Only that which is constant perceives change;
only the permanent can perceive impermanence. However dimly we may perceive
it, there is that in us which is eternal and changeless. 

This unchanging, constant, and immortal something in us is not absent from
any particle or any being whatever. There is only one Life in the world to
which we, as well as all other beings, pertain. We all proceeded from the
same one Source - not many - and we are proceeding on the same path to the
same great goal. 

The ancients said that the Divine Self is in all beings, but in all it does
not shine forth. The real is within, and may be realized by any human being
in himself. Everyone needs that realization that he may shine forth and
express the God within, which all beings but partially express. 

If then the Source is the same - the One Spirit - in all beings, why so many
forms, so many personalities, so many individualizations? All, again
Theosophy shows, are developments. 

In that great Ocean of Life, which is at the same time Consciousness and
Spirit, we move and live and have our being. That ocean is separable into
its constituent drops and the separation is effected through the great
course of evolution. Even in the kingdoms below us, which are from the same
Source, the tendency to separate into drops of individualized consciousness
goes on in ever-increasing degree. 

In the animal kingdom, those species that are nearest to us make an approach
to self-consciousness; but we as human beings have arrived at that stage
where each is a constituent drop of the great ocean of Consciousness. As
with an ocean of water, each drop of it contains all the elements of the
great body, so each constituent drop of humanity - a human being - contains
within its range every element of the great universe. 

The same power exists in all of us, yet where we stand on the ladder of
being we see many below us and others greater than we above us. Humanity now
is building the bridge of thought, the bridge of ideas that connects the
lower with the higher. 

The whole purpose of incarnation, or our descent into matter, was not only
to gain further knowledge of matter, but to impel the lower kingdoms to come
up to where we are. 

We stand as gods to the lower kingdoms. It is our impulsion that brings them
weal or woe. It is our misconception of the aim of life that makes Nature so
hard; that causes all the distress and disasters which afflict us in
cyclones, tornadoes, diseases, pestilences of every kind. 

All are our own doing; and why? Because there is a sublimation of mineral,
vegetable and animal kingdoms in our bodies, which are lives in themselves.
Every cell in our bodies has its birth, youth, manhood, decay and death, and
its reincarnation. We are impelling each one of those lives according to
whatever thought, will, or feeling we may have, whether for help or injury
to others. These lives go out from us for good or evil, back into their
kingdoms with good or evil. 

So by our lack of understanding of our own true natures, without a
comprehension of universal brotherhood, we are imperfectly performing our
duties on this plane and are imperfectly helping the evolution of the lower
kingdoms. We shall realize our responsibility to them only as we see that
every being is on his way upward; that all above man have been men at one
time; that all below man will some time reach man's estate, when we have
gone on further; that all forms, all beings, all individualizations are but
aspects of the One Spirit. 

Granted, then, that this one unchanging Spirit is in all - the cause of all
evolutionary development, the cause of all incarnations - where, we may ask,
do we carry the power to see and know from life to life? How is continuity
of knowledge, gained by observation and experience, preserved? How is the
individual maintained as such? 

We should remember that we were self-conscious beings when this planet
began; some even were self-conscious when this solar system began; for there
is a difference in degree of development among human beings. 

If the planet or solar system began in a state of primordial substance, or
nebulous matter, as Science calls it, then we must have had bodies of that
state of substance. In that finest substance are all the possibilities of
every grade of matter, and hence it is that within the true body of
primordial matter all the changes of courser and courser substance have been
brought about; and within that body is all experience. Our birth is within
that body. Everything that occurs to us is within that body - a body of a
nature which does not change throughout the whole Manvantara. 

Each one has such a body of finest substance, of the inner nature, which is
the real container for the individual. In it he lives and moves and has his
being, and yet even the great glory and fineness of that body is not the
man; it is merely the highest vesture of the Soul. The Real Man we are is
the Man that was, that is, and that ever shall be, for whom the hour will
never strike - Man, the thinker; Man, the perceiver - always thinking,
continually acting. 

Life is one. Spirit is one. Consciousness is one. These three are one - a
trinity - and we are that trinity. 

All the changes of substance and form are brought about by Spirit and
Consciousness and expressed in various forms of life. We are that One
Spirit, each standing in a vast assemblage of beings in this great universe,
seeing and knowing what he can through the instruments he has. 

We are the Trinity - the Father, the Son, and the Holy Ghost; or, in
theosophical parlance, we are Atma, Buddhi, and Manas. Atma is the One
Spirit, not belonging to any one, but to all. 

Buddhi is the sublimated experience of all the past. 

Manas is the thinking power, the thinker, the man, the immortal man. There
is no man without the Spirit, and no man without that experience of the
past; but the mind is the realm of creation, of ideas; and the Spirit
itself, with all its power, acts according to the ideas that are in the

The VOICE OF THE SILENCE says, "Mind is like a mirror. It gathers dust while
it reflects." It needs soul-wisdom to brush away the dust [of our
illusions]. This mind of ours, or that which we call the mind, is merely the
reflector, which presents, as we train it, different pictures. 

The Spirit acts in accord with the ideas seen, for good or for evil. Is
there evil in the world? It is the power of Spirit that caused it. Is there
good in the world? It is the power of Spirit that caused it. For there is
only one power. The misdirection of that power brings evil; its right
direction brings good. 

We must give up the idea that we are poor, weak, miserable creatures who can
never do anything for ourselves; for as long as we hold that idea, so long
will we never do anything. We must get the other idea - that we are Spirit,
that we are immortal - and when we come to realize what that means, the
power of it will flow directly in and through us, unrestricted in any
direction, save by the instruments which we ourselves caused to be
imperfect. So let us get away from the idea that we are this poor,
miserable, defective physical body over which we have so little control. We
can not stop a heart beat; we can not stop the breath without destroying the
body; we can not stop the constant dissociation of matter that goes on in
it, nor prevent its final dissolution. 

Some people talk of "demonstrating" against death, but we might as well try
to demonstrate against the trees shedding their leaves when the winter
blasts come. Death will always be, and there is a great advantage in it. If
we could not change our bodies, how would there be any chance for
advancement? Are we so well pleased with the bodies now ours that we would
desire no change? Certainly not. There is only one thing in this life that
can be retained permanently, and that is the spiritual nature, and the great
divine compassion which we may translate by the word "love." 

We are the reincarnating Egos who will continue to incarnate until the great
task which we undertook is completed. That task is the raising up of the
whole of humanity to the highest possible stage of perfection on an earth of
this kind. We incarnate from age to age for the preservation of the just,
the destruction of wickedness, and the establishment of righteousness. That
is what we are here for, whether we know it or not, and we must come to a
recognition of the immortality of our own natures before we shall ever
relieve ourselves from the distresses that afflict humanity everywhere. We
have to bring ourselves in touch and tune with the whole great purpose of
Nature which is the evolution of Soul, and for which alone all the universe
exists.”		[ Robert Crosbie  ]"




	VIRTUES,  VICES  and the 3 GUNAS  (qualities of Nature)
		Man's independence and responsibility ?

One wrote:  Concerning the position of religions vs. THEOSOPHY :

"When you wrote of Karma, it made me think that a frightened
humanity seems to nearly deify the possibilities of destruction,  so that
some being exterior from us needs to save us (from the 'devil') ?  It seems
an ignorant way to deal with Karma as Nemesis. 


I am of the opinion, having studied a number of religions, that the basis
from which they started  --  the sayings and deeds of a very WISE personage
-- is uniform.  And, that those of his disciples who chose to perpetuate his
injunctions and copy his actions have gradually acted to pervert them.  The
reasons for this sad state, are various.  

The uniformity of those several original teachings conforms with the
teachings HPB offered: THEOSOPHY -- the same principles are there.  

In THEOSOPHY we find we are asked to study, think and make our own
decisions,  It adds  explanations and logical concepts. HPB and the Masters
of Wisdom carefully trace the brotherhood of religions for us.  The same
ethics prevail.

Instead of illuminating and encouraging all their adherents to study
independently, and become themselves knowledgeable and wise, they have
gradually concealed under ritual, rote and ceremony the basic freedom of
individual search and application that is implicit in the "originals."  They
have caused to arise as a matter of "duty," a dependence on their "services"
to become mandatory, or the threat of expulsion from the "congregation," and
an isolation from the "True God" was invoked.

Of course any inquiry into their priestly doings and authority is resisted

Consider the basis all priesthoods are found to have adopted.  

Let us use the 3 Universal Qualities that are equipoised in Nature (the
Universe we live in, and the Earth we live on, in particular).  

These are the 3 "Gunas:"  Sattva - Rajas and Tamas, or Truth, Action and
Inertia, or
Spirit, Mind and Matter -- spoken of in the BHAGAVAD GITA  (Chapters : 12,
14, 17)

Let us use these few statements concerning Deity (God) as an impersonal and
Universal Base-Principle  --  They will be found to be the prime principles
on which all religions are based:  

The Omnipresence, Omniscience and Omnipotence, of the Deity  -- 


--  IT in the "heart" and essence of all --  no exceptions.  

--  Therefore "God" desires their existence. No one has the right, or duty,
to terminate another's living for any reason.  

--  "God" lives closest to us in our own "heart," and does not need
"priests" to be contacted, when we think.

2	"God" -  KNOWS  ALL 

--  therefore, there are no secrets, no "hiding places,"  

--  What we do and are, good or bad, is clearly known to "IT."  

--  "Nature" and the "Universe" are synonyms for "God" or "Deity."  

--  Logically, therefore, there is no isolated "Personal God"  separate from
ITS Universe or from anything, (including every human) in it.

--  Every "religion" has sprung from these single prime facts. It has become
a creed because of rigidity in rites, rote, and ceremonies instituted by a


--  that is essential and needed to support life and harmonious relations
among all beings large or small, near or far.

4	God is honest, merciful and just -- not a tyrant, but demands that
we know these qualities and powers and live our lives in harmony with all.

	A	TAMAS  -  inertia, lethargy

1.	Mental lethargy  --  avoid thinking and learning TRUTH

2	Ignorance, doubt  --  avoid learning and responsibility

3	Faith substituted for knowledge

4	Fear  -  of effects that will pain or harm ourselves

5	Forgiveness for wrongs done deliberately or carelessly

6	Securing special unmerited advantages, desire, passion, 

7	Hate, haughtiness, domination, and ruling over others,

8	Pride, fame, ostentation, adulation,  

9	Greed for possessions, life to be prolonged, 

10	Self-righteousness, lack of humility, concealing ignorance 

	B	RAJAS	 -  Wrongful actions

1	Pretense to wisdom and power, connection to "god"

2	Can "fix" and avoid due retribution

3	Demands ceremonial respect and sacrifices

4	Keeps people ignorant of LAW (Karma) and fearful

5	Greed for wealth, false justice and power

6	Theft, extortion, lying, torture (physical and mental),  

7	Murder, wars, 

	C	SATTVA  -  

1	Spiritual selfishness and isolation

2	Refusal to assist others,  isolation,

3	Acquisition of wisdom for selfish use

Not everyone is acquainted with "Nemesis" the Greek Goddess of retribution
which simply stated says every choice we make produces an inescapable
effect.  [S D   I  641-3;     II 305-6, 421, 304 ]

THEOSOPHY states (as does every other religion) that a human is in reality
a seven-fold entity  (a microcosm of the Universe, endowed with the same
panorama of potentials, and supervised by the WILL of one of the SPIRITUAL

(1)  Spirit or "God's" presence [Atma] within him / her (and in all else).

(2)  Wisdom [Buddhi] accumulated through experience over many incarnations

(3)  Thinking and the power to think -- Mind [Manas].  Decision making, Free

	In our comments we can call these three:  "the Spiritual Man." 

(4)  Emotion, desire passion, urges, moods, sensitivities to our
environment. [Kama]

(5)  Life-force [Jiva, Prana] that sustains the body.

(6)  Electro-magnetic pattern or model body, underlying all physical
structures in it [Astral Body].

(7)  The physical body we all know and live in.

These four make up the ever changing Personality which acts in "matter."
We  have called these 4 the "personal man" of any one incarnation.

To make this analysis simple we can say that every human ("Spiritual Man")
is an immortal Spiritual entity (called in THEOSOPHY a "Monad").  

It accumulates a fund of wisdom / experience / memory over many
incarnations.  I6 thus alters its own "character."

Endowed (by its Elder Brothers, Wise-Men who have graduated earlier,  and
who now act as
its mentors) with an independent Mind, it (we) thinks independently and
makes free choices.  
[S D   II  167]

It is often confronted with its desires, fancies and emotions -- which may
run against
its knowledge of what is "best to do." Such conflicts require thought and
are the tests set by Nature to enable its individual progress as an immortal
human being. 

This is the "field of battle" --  called "Kurukshetra" in the BHAGAVAD GITA

The life force, model body and physical body are the vehicles of this
process and also serve as the field of experience for innumerable "monads"
of lesser experience to develop.  Each human is as a parent to these, and
responsible for their advance and development.  They serve as the vehicles
-- the "carriers" of karmic effects.




1.	All worlds...are subject to rebirth  again and again.	BHAGAVAD
GITA, P.  60

2.	Man is an immortal soul.  All nature is sentient.  Down to the
smallest atom, all is soul and spirit, ever evolving under the rule of law,
which is inherent in the whole.  Nature exists for no other purpose than the
soul’s experience.	OCEAN of THEOSOPHY,  p.  2

3.	Both I [THE UNIVERSAL SPIRIT] and thou [Man] have passed through
many births, O Harasser of thy foes;  mine are known unto me, but thou
knowest not of thine…For never to an evil place goeth one who doeth good...
Being thus born again, he comes in contact with the knowledge which belonged
to him in his former body...[and]...striving with all his might, [he]
obtaineth perfection because of efforts continued through many births.

4.	This immortal thinker [man]... having such vast powers and
possibilities, all his because of his intimate connection with every secret
part of Nature, from which he has been built up, stands at the top of an
immense and silent evolution.	OCEAN of THEOSOPHY  60

5.	The Knower is never born, nor dies;  nor is it from anywhere, nor
did it become anything.  Unborn, eternal, immemorial, this Ancient is not
slain when the body is slain...this Self is hidden in the heart of
man...Understanding this great Lord, the Self, bodiless in bodies, stable
among the unstable, the wise man cannot grieve.  	KATHA UPANISHAD, p.

6.	The soul is the Perceiver;  is assuredly vision itself, pure and
simple, unmodified, and looks directly upon ideas.  For the sake of the soul
alone, the Universe exists.		YOGA SUTRAS of PATANJALI, p.  24

7.	Each man’s life, the outcome of his former living is.  The bygone
wrongs bring forth sorrows and woes, the bygone right breeds bliss.
LIGHT of ASIA (Bk 8, p. 143)

8.	Every atom is alive and has the germ of self-consciousness.  OCEAN

9..	“...this universe [is] for the experience and emancipation of the
soul, for the purpose of raising the entire mass of manifested matter up to
the stature, nature, and dignity of conscious god-hood.  The great aim is to
reach self-consciousness by and through the perfecting after transformation
of the whole mass of matter as well as what we now call soul.  The aim for
present man is his initiation into complete knowledge.  As to the whole mass
of matter, the doctrine is that it will all be raised to man’s estate when
man has gone further on himself. “	OCEAN of THEOSOPHY, p. 62-3

10.	We are not appearing for the first time when we come upon this
planet;  but have pursued a long, an immeasurable course of activity and
intelligent perception on other systems of globes.	
	OCEAN of THEOSOPHY   p.  2-3

15.	The life of man is held to be a pilgrimage... Starting from the
great ALL, radiating like a spark  from the central fire, he gathers
experience in all ages, under all rulers, civilizations and customs,  ever
engaged in a pilgrimage to the shrine from which he came. He is now the
ruler and now the slave;  to-day at the pinnacle of wealth and power,
to-morrow at the bottom  of the ladder, perhaps in abject misery, but ever
the same being.		ECHOES  p.  31

16.	The end to be reached is self-dependence with perfect calmness and
clearness ... (the) whole life is a persistent pursuit of the fast-moving
soul, which, although appearing to stand still, can outdistance the
lightening.	ECHOES  p.  32-3

17.	One short human life gives no grounds for the production of the
inner nature...The soul must be reborn until it has ceased to set in motion
the cause of rebirth, after having developed character up to its possible
limit when every experience has been passed through.

18.	There is a vast range of powers latent in man, which may be
developed if opportunity be given.  Knowledge, infinite in scope and
diversity, lies before us.  We have high aspirations with no time to reach
up to their measure, while the passions and desires, selfish motives and
ambitions, war with us and among themselves.  All these have to be tried,
conquered, used, subdued.  One life is not enough for this.

62.	We come back to earth because on it and with the beings upon it our
deeds were performed;  it is the only proper place where punishment and
reward can be justly meted out;  here is the only natural spot in which to
continue the struggle toward perfection, development of the faculties we
have, and the  destruction of the wickedness in us.”

63.	No man can by any possibility, or favor, or edict, or belief escape
the consequences of the causes he sets up, and each one who grasps this
doctrine will be moved by conscience and the whole power of nature to do
well in order that he may receive good and become happy.

66.	The law of Reincarnation drags us into life again and again,
bringing with us uncounted times the various Egos whom we have known in
prior order that the causes generated in company with those Egos
may be worked out.		ECHOES  p.  39

67.	We are, in this life, responsible for the civilization in which we
now appear. 	   	   OCEAN of THEOSOPHY  p. 73

68.	Reward and punishment must be the just desert for prior conduct.
Nature’s law of justice is not imperfect.  In a prior life the doer was then
quite aware of what he did, and, nature affixes consequences to his acts,
being thus just.	OCEAN of THEOSOPHY  p. 75

71.	Each human has a definite character, different from every other.
These differences, both individual and national, are not due to education.
Heredity  furnishes the appropriate place for receiving reward and
punishment, and is not the cause for the essential nature shown by everyone.
	OCEAN of THEOSOPHY  p. 85-6

72.	[The Universe may be envisioned as] endless evolution and
re-involution (or re-absorption) of the Kosmos;  a process
without a beginning, or an end.  Our Kosmos and Nature will run down  only
to reappear on a more perfect plane after every PRALAYA  ( A Universal
‘night’ of rest and dissolution that ends with a re-formation).
	SECRET DOCTRINE  I  p. 148 & 149

73.	The world evolves just as man does.  It is now conditioned as the
actual result of its past.  It is born, grows old, dies, and is
reincarnated.  This goes on  many times, and during those incarnations it
suffers and enjoys in its own way for its previous evolutions.
	ECHOES  p. 40

74.	Our Earth is one of a chain of planets, it alone being on the
visible plane.  Humanity passes from globe to globe in a series of ‘rounds,’
first circling about each globe, and reincarnating upon it a fixed number of
times.  This incarnation is not single, but repeated;  each individuality
becomes re-embodied during numerous existences in successive races and
planets of our chain, and accumulating the experiences of each incarnation
towards its perfection.	EPITOME  p. 16, 22

75.	So far as concerns this globe the number of Egos belonging to it is
definite.  The total is vast.  Each Ego, for itself, varies the length of
stay in the Post mortem states.  Whenever there occurs a great number of
deaths by war, pestilence, or famine, there is at once a rush of souls to
incarnation, either in the same place or in some other place or race.

76.	Savagery remains because there are still Egos whose experience is so
limited that they are still savage		OCEAN OF THEOSOPHY  p. 89


We find it has been suggested... 

that theosophists jot down as they occur any arguments hit upon to support
the doctrine of reincarnation. One furnishes this: 

That the persistency of individual character and attitude of mind seems a
strong argument; and adduces the fact that when he was a youth thirty years
ago he wrote a letter to himself upon questions about God, nature, and the
inner man, and finds now upon re-reading it that it almost exactly expresses
his present attitude. 

Also he thinks that the inner character of each shows itself in early youth,
persisting through life; and as each character is different there must have
been reincarnation to account for the differences. And that the assertion
that differences in character are due to heredity seems to be disposed of by
the persistency of essential character, even if, as we know to be the case,
scientists did not begin to deny the sufficiency of heredity to account for
our differences.

Another writes: 

If heredity would account for that which, existing in our life, makes us
feel that we have lived here before, then the breeding of dogs and horses
would show similar great differences as are observed in men. But a high-bred
slut will bring forth a litter of pups by a father of equal breed, all
exhibiting one character, whereas in the very highest bred families among
men it is well known that the children will differ from each other so much
that we cannot rely upon the result. Then again, considering the objections
raised on ground of heredity, it should not be forgotten that but small
attention has been paid to those cases where heredity will not give the

Inherent differences of character. The great differences in capacity seem to
call for reincarnation as the explanation. Notice that the savages have the
same brains and bodies as ours, yet not the same character or intelligence;
they seem to be unprogressed egos who are unable to make the machine of
brain to respond to its highest limit.
	Path, August. 1891

Best wishes,


-----Original Message-----
From: Carlos Paterson
Sent: Sunday, May 28, 2006 9:35 AM
Subject: Reincarnation - Pan Vision

Dear Friends,

    As I am a beginner in Theosophy, I would like to ask you for permission
to make some questions about REINCARNATION. Perhaps ingenuous, but something
that I do not find in Theosophy Literature, at least where I could contact

    affirmation that reincarnating is only "reincarnating in the Earth

    Why? Who say that? I think that nobody, especially the Mahatmas, the
Masters, the Adepts, with their conceptions impregnated of a living,
harmonious and pulsating universe, replete of life. This, of course, is my
point of view - a humble one.

    Then, my first (1) question:

    (1) Reincarnation occurs at other planets? There´s something specific,
clearly expressed, about this at Blavatsky writings?  ...

    (2) Reincarnating implies only "re-embodying in flesh", only in a
"physical body"? There´s a possibility of occurring a "process of
reincarnation" not in a physical body, using a "physical matter"? There´s
something specific, clearly expressed, about this at Blavatsky writings?
    In resume, I think that the "interchange" in this vast Universe is not a
insane conception, on the contrary, it seems beautiful and melodious and
could comprises the reincarnation process... 

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