Masonic, Occult and Esoteric Online Library
Reincarnation: A Study of the Human Soul
By J.A. Anderson
Introduction
TT7HE term " Soul" may be defined as a vehicle for consciousness. The latter, as one of the triple aspects of the Unknowable or Absolute, must be regarded as infinite. Anything which, by limiting this infinity, enables consciousness to manifest upon finite and knowable planes is therefore classed as Soul. The Universal Soul, under this definition, would be the vehicle for Universal not Absolute Consciousness; the human soul, the vehicle for the
finite manifestation of that limitation of the Infinite which we recognize as huma'n, or self-consciousness.
The material aspect of the Unknowable seems to be the means by which Infinite Consciousness is enabled to manifest finitely. Hence, all Soul has its ultimate essence in this material or Substance-root of the Unknowable, and is of a material nature. But the three Aspect-Roots the third being Motion or Force are eternally associated, so that one must not fall into the error of taking, a too materialistic view of Soul. If it is the material vehicle of consciousness in one aspect, it is in another by virtue of its being incapable of dissociation from this consciousness itself. It is only because of philosophic necessities and of certain phenomena of consciousness upon the material plane that Soul is thus more intimately associated with the
Substance-Aspect of the Unknowable Rootless Root than with the Conscious-Aspect.
A human soul, then, is a center of consciousness having its origin in Infinite Consciousness, and limited and brought into self-conscious relations with itself and the Universe by a material vehicle. In its inmost essence, this material vehicle is derived from the indestructible Substance-Aspect of the Unknowable; substance of so re- fined and ethereal a nature as to utterly transcend all those properties and qualities with which we ordinarily as- sociate matter, and which, because of this and because it is incapable of weight, measurement or even comparison with the matter of this plane, has led to the formulating of the absurdly unscientific and unphilosophic materialistic hypotheses and philosophies of to-day. Instead of fol- lowing, by correspondence and analogy, the retreat of matter into those realms which for us are at present subjective, both modern science and so-called materialistic philosophy have failed to recognize the philosophic necessity for that Unity which must underlie every aspect of nature, and have in consequence utterly failed to bridge the illusionary chasm which seems to divide spirit or consciousness from matter. It is, of course, impossible
to carry molecular physics grossly and bodily over into conscious realms; but it is quite possible, and the only philosophic procedure, to carry the molecular laws of the conservation of force and the correlation of energy over into the realms of (comparatively) pure consciousness.
By so doing, we at once secure a firm and stable foundation for our philosophic superstructure. There is no longer a necessity for "scientific" laws and hypotheses for one kingdom of nature, and quite a different and conflicting code for another, as is the case with modern scientific attempts to deal with mind and matter as though they were totally separate and distinct elements in the Universe. The same lack of an unifying base is also painfully apparent in dealing with purely physical sciences; as, for example, in the disagreements of geologic and as- tronomic calculations of the age of the earth.
It follows from the above that "Soul" must be a generic term, and "Souls" capable of infinite gradation and classifi- cation. From the anima mundi, the " Over-Soul" of Emerson, down to the unifying center of consciousness which makes possible the molecular combination forming the structure of the humblest am<zba aye, down to that diffuse attraction which combines even inorganic nature into form the term "Soul" applies. For the material Universe, from our puerile, finite point of view at least, would seem to be a vast evolutionary laboratory constructed in Space and Time, into which enters pure Spirit, or Consciousness, and which, forever disappearing as such, eter- nally reappears in endless intelligent variations and trans- mutations of form. Form is but the result of Infinite Consciousness seeking finite expression in matter. Every tree is a materialized or externalized idea; every flower, a sculptured poem; every appearance of form, a passing from Infinite Ideation into finite expression through finite limitation : and all this under law so absolute, so in- violable, that a single exception to or escape from its universal domain is unthinkable. This law, the one stable bond which unites the knowable to the Unknowable, the finite to the Infinite, is that of Cause and Effect; the Karma of Eastern philosophy and modern Theosophy.
Its objective arc appears upon this plane under the guise of Evolution ; its subjective arc, when not entirely ignored, is known as Involution. An involution of spirit, or consciousness, equals an evolution of matter into form.
" Soul," therefore, in the abstract, stands for and is the Substance-Aspect of the Unknowable, by means of which both involution and evolution of the Conscious-Aspect, or
"
Spirit," is accomplished.
Yet, throughout this work, by the term " human soul" is meant a self-conscious center of Consciousness not a center of Substance. The latter limits, defines and makes possible the existence of this individualized center; but while an absolutely necessary element, this necessity would seem somewhat mechanical. The ConsciousAspect, the " I," the Unit of Consciousness, by which alone the finite universe may be measured and known, is the supreme essential. If it be, apparently, confused with its relatively lower material vehicle by speaking of it as the human soul, it is because of the poverty of the English language in accurate metaphysical terms, and also because it can not, even in thought, be entirely dis- sociated from this vehicle. That by the human soul is really understood a center of self-consciousness, and not its substance base, will become plainly apparent when, in the course of this study, we shall find this center using " souls," or vehicles, composed of varying differentiations of Substance, accordingly as it functions upon objective
or to us subjective planes:
