118. Metempsychosis - Its character and scope

DISCOURSES ON

RADHASOAMI FAITH

BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

118. METEMPSYCHOSIS - ITS CHARACTER AND SCOPE

            182. The worldly desires and tendencies of an entity are, however, not eradicated by the change referred to above, and the entity is again attracted towards the material plane which has affinities with the desires in question, and is reborn there in such a species as possesses a differentia similar to that of the predominant desire of the entity. The change we have described, which results in the translation of an entity from one plane to another, is known as avagamma (coming and going, metempsychosis). As the forces of the third grand division and of the Brahmanda too have a predominant tendency towards the nether pole, the inherent effort of the spirit-entity to liberate itself is ineffectual. It may go up to some length in the higher direction according to the natural process described in Article 107, but its true emancipation is not possible, unless it is aided by an adept of the purely spiritual region, and unless it undergoes a regular course of spiritual training which leads to that region. We shall describe more fully, in the chapter on Karmas, the laws which have regulated the various circumstances of and the forms assumed by spirit-entity since its birth at the time of creation.

            183. As the purely spiritual region and its denizens are not subject to any change or dissolution, the transmigration of soul does not form part of the economy that obtains in that regions. Saints, as already previously stated, descend into Brahmanda and the lower regions from the first division of creation with the merciful object of liberating spirits form the thraldom of mind and matter and of otherwise elevating the spiritual status of the lower creations. Such advents are, however, not in the nature of ordinary metempsychosis, as the kinetic communication of the spirit of Saints with their August Supreme Father, Radhasoami, is in no way affected by their incarnation as the true spiritual guide on this earth. In the case of other entities, the knowledge of previous births and pre-natal connections does not generally survive after each birth. Authenticated instances are, however, not wanting, which unmistakably demonstrate the survival of some knowledge of previous lives. Such extraordinary instances are likely to create considerable interest among scientists, and they should be sought and reduced once for all to a recognize scientific principle. Besides throwing considerable light upon the nature of the spirit-force, a scientific enquiry into, and recognition of, the occurrences would constitute a direct and positive proof of the theory of metempsychosis. The argumentative justification of this theory is clearly inferable from the explanation we have given of the creational economy of Brahmanda and of the third grand division of creation. It will, however, be more satisfactory if direct evidence of the kind referred to is also available.

            184. As regards Brahmanda, the transmigration of soul is not of such frequent occurrence as it is in the third grand division of creation. The object of metempsychosis is -

            (1) to endow spirits to some extent with fresh spiritual energy at each birth;

            (2) to give them a chance at intervals for true reformation;

            (3) to afford them an opportunity of acquiring personal experience of the consequences of evil actions; and

            (4) to lighten, to some extent, by frequent agitations of death and misfortune, the burden of their material associations which is inevitable in consequence of their location in lower regions.