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Re: theos-talk Reincarnation

May 15, 2011 07:24 PM
by Cass Silva

Perhaps I have read her words out of context as I did realise that infants may 
reincarnate immediately.  But here she suggests that not all souls reincarnate.


>From: MKR <>
>Sent: Sun, 15 May, 2011 2:22:26 PM
>Subject: Re: theos-talk Reincarnation
>The only other reference I have seen addressing this issue is in the SD
>Commentaries. During the discussion that took place on June 6, 1889, here
>are the questions and HPB's responses.
>Mr. B. Keightley: Besides the Nirmanakayas, others escape. There are
>numerous cases of speedy reincarnation without Devachan.
>Mme. Blavatsky: For instance, children who died before the age of reason.
>Immediately they are reincarnated. Persons who did not have a glimpse of
>spirituality in them. It is a degree of consciousness. If he is Gautama, of
>course he will have a kind of Devachan of his own, but there are children
>who have had no consciousness at all.
>Mr. Burrows: What form will their incarnation take?
>Mme. Blavatsky: A child who dies is but a mistake of nature, a failure.
>MKR adds:
>In India, where among Hindus, cremation is a rule. However, in case of
>children, they are not cremated, but buried. It is likely that behind this
>tradition may be there was knowledge that these cases reincarnate
>immediately and the burial of the body might act as an attraction. For
>example, if a ego was trying to incarnate in a family and failed and the
>child dies, the ego may try to reincarnate again in the same family. The
>proximity of the location of the burial of the child which died prematurely
>might attract the ego to the same family. Just my guess!!!
>On Sat, May 14, 2011 at 8:43 PM, Cass Silva <> wrote:
>> I was reading this article and was totally surprised to hear HPB say
>> "A dead child then is a failure of nature; it must be born again; the same
>> pÃrisprit must in such a case pass through the interrupted trial by means
>> of
>> another birth. The same for the congenital idiot. These are the only cases
>> of
>> human reincarnation. "
>> Can someone provide an explanation for this?
>> Cass
>> Theosophists, like the ancient philosophers and their pupil Paul, who said
>> that
>> the physical body was penetrated and kept alive by the pÃrisprit, PsychÃ,
>> consider man as a trinity: body, pÃrisprit, spirit.
>> The Buddhists, who distinguish these three entities, divide the pÃrisprit
>> still
>> further into several parts. Nevertheless, on the point of approaching
>> perfectionâNirvÃnaâthey hardly admit more than one of these parts: the
>> Spirit.
>> The Greeks did the same, dividing the pÃrisprit into life and the passional
>> nature, or Thumos. The pÃrisprit is thus itself a combination: the
>> physiological
>> vitality, Bios; the concupiscible nature, Epithumia; and the ideality,
>> Phren.
>> Page 366
>> The pÃrisprit is constituted of the ethereal substance that fills the
>> universe,
>> hence it is derived from the cosmic astral fluid, which is not spirit at
>> all,
>> because although intangible, impalpable, this astral fluid is objective
>> matter
>> as compared with spirit. Owing to its complex nature, the pÃrisprit can
>> ally
>> itself intimately enough with the corporeal nature, to escape the moral
>> influence of a higher life. In the same way it can unite closely enough
>> with the
>> spirit to partake of its potency, in which case its vehicle, the physical
>> man,
>> can appear as a God, even during his terrestrial lifetime. If such a union,
>> of
>> the spirit and the pÃrisprit, does not take place, a man does not become
>> immortal as an entity: the pÃrisprit is sooner or later dissociated.
>> Plutarch says that at death, Proserpine separates the body from the soul
>> (pÃrisprit), after which the latter becomes a genius or DaÃmon, free and
>> independent. A second dissolution has to occur, under the action of the
>> Good.
>> Demeter separates the pÃrisprit from the spirit. The first in time is
>> resolved
>> into ethereal particles; the second ascends, assimilates with the divine
>> powers,
>> and gradually becomes a pure divine spirit.
>> Kapila, like all the Oriental philosophers, made little of the perisprital
>> nature. It is this agglomeration of gross particles, of human emanations
>> teeming
>> with imperfections, weaknesses, passions, the very human appetites, able,
>> under
>> certain conditions, to become objective, that the Buddhists call Skandhas,
>> groups, the Theosophists, soul, Allan Kardec, the pÃrisprit.
>> The BrÃhmanas and the Buddhists say that the human individuality is not
>> secure
>> so long as man has not left behind with the last of these groups, the
>> remaining
>> vestige of terrestrial coloring. Hence their doctrine of metempsychosis, so
>> much
>> ridiculed but so little understood by our Orientalists themselves. Science
>> teaches, indeed, that the material molecules that compose the physical body
>> of
>> man are, by the process of evolution, replaced by Nature into lower
>> physical
>> forms. Well, the Buddhists say the very same in regard to the particles of
>> the
>> astral body; they assert that the semi-material groups of the pÃrisprit are
>> appropriated to the
>> Page 367
>> evolution of lower astral forms and unite with them according to their
>> degree of
>> refinement. Consequently, so long as a discarnate man contains a single
>> particle
>> of these skandhas, some parts of his pÃrisprit will have to enter the
>> astral
>> bodies of plants or animals. So if the astral man is composed of such
>> material
>> that Demeter cannot find a particle of spirit, the individual is dissolved,
>> bit
>> by bit, in the crucible of evolution. This is what the Hindus typify by a
>> period
>> of a thousand years spent in the impure bodies of animals. Theosophists are
>> in
>> essential agreement with this idea.
>> To Theosophists, the great characters, the geniuses, the poets, the true
>> artists, are spiritually inspired, and are not âat least in generalâsimply
>> mediums, passive instruments in the hands of their guides. They are, on the
>> contrary, souls (pÃrisprits) richly illuminated, i.e., possessing the
>> spiritual
>> element in a high degree, and therefore able to collaborate with pure
>> Spirits
>> for the spiritualization and elevation of mankind.
>> In what relates to the phenomena of the pÃrisprit and of mediumship, we
>> believe
>> that the purely passive medium cannot discern good spirits from bad, that
>> to do
>> so he must become a conscious mediator. We also know that though the
>> incarnated
>> man, even if a high adept, cannot compete in power with pure Spirits, who,
>> being
>> liberated from their skandhas have become subjective to the physical
>> senses,
>> they can at least equal and even surpass in the matter of phenomenalism
>> what is
>> produced by ordinary mediums.
>> Can a child, i.e., a not completely developed man, who passes into the
>> other
>> world, exist there in the conditions prepared for the perfected types of
>> his
>> species, any more than a plant or an animal?
>> The child does not yet possess a spirit, so to speak; he is merely a soul,
>> and
>> his education has only affected his astral nature, has only dealt with
>> externals.
>> The cycle of man is not complete so long as he has not passed through
>> terrestrial life. Not one stage of trial or experience can be skipped; he
>> must
>> have been a man before he reaches the state of pure Spirit.
>> Page 368
>> A dead child then is a failure of nature; it must be born again; the same
>> pÃrisprit must in such a case pass through the interrupted trial by means
>> of
>> another birth. The same for the congenital idiot. These are the only cases
>> of
>> human reincarnation.
>> If the child, indeed, who is only a duality, were immortal, why not the
>> animals
>> also? The triad alone survives.
>> At death, the pÃrisprit becomes the outermost body; within it is formed a
>> more
>> ethereal body, and the whole is more or less overshadowed by the Spirit.
>> The elementaries of the human body are, however, not always dissociated at
>> bodily death; it may happen that by a supreme effort they are able to
>> retain
>> some of the third element, and in that way, slowly and with trouble, to
>> ascend
>> from sphere to sphere, throwing off at each step the heavier garment, and
>> becoming clothed in more radiant vestures; finally arriving at perfection,
>> disencumbered of every material particle, and becoming unities, Gods.
>> We said that the man who has not one spark of the divine spirit to save him
>> after death can scarcely he distinguished from the animals.
>> There are some sad cases of this kind, not alone among the depraved but
>> also
>> among the willfully blind and the out-and-out deniers. It is, indeed, the
>> will
>> of man, his sovereign power, that partly rules his destiny, and if a man
>> persists in believing in annihilation after death, it will take place. The
>> conditions of the physical life, the kind of death, very often depend on
>> the
>> will.
>> There are some persons who merely by the force of their resolution, escape
>> the
>> embrace of death, while others yield to trifling maladies. Now, what a man
>> can
>> do with his body, he can also do with his astral body, i.e., with his
>> discarnated perisprit.
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