Decoding Isis part 15 – Chapter 10

Posted By: Mark Casadyon: February 22, 2017

Chapter 10 – (The Inner and Outer Man) The Body/Soul relationship – Reincarnation, Elementals, Spiritualism

This chapter follows from the previous in dealing with the mysteries of post-mortem and ante-natal existence (This theme is explored in chapters 8-12). This is the chapter that has probably caused the most confusion; a passage on reincarnation was widely misconstrued and indeed, the passage in question, although understandable, does, I think require careful attentive reading; it can be quite tricky, although it’s not so bad if one has read the later information on reincarnation which would appear five years later in The Theosophist and Esoteric Buddhism. Blavatsky eventually published an article addressing this problem:

http://www.theosociety.org/pasadena/isis/iu2-ap1.htm

1- Mystery and Science (p. 336)

Science and the Mysteries of Birth and Death 336/Achilles Heel of Science – things that they confess they do not know 337/a series of sermons by F. Felix, of Notre Dame, entitled Mystery and Science. 337/Attraction and Matter 340

By whatsoever name the physicists may call the energizing principle in matter is of no account; it is a subtile something apart from the matter itself, and, as it escapes their detection, it must be something besides matter. If the law of attraction is admitted as governing the one, why should it be excluded from influencing the other? Leaving logic to answer, we turn to the common experience of mankind, and there find a mass of testimony corroborative of the immortality of the soul, if we judge but from analogies. But we have more than that — we have the unimpeachable testimony of thousands upon thousands, that there is a regular science of the soul, which, notwithstanding that it is now denied the right of a place among other sciences, is a science. This science, by penetrating the arcana of nature far deeper than our modern philosophy ever dreamed possible, teaches us how to force the invisible to become visible; the existence of elementary spirits; the nature and magical properties of the astral light; the power of living men to bring themselves into communication with the former through the latter. Let them examine the proofs with the lamp of experience, and neither the Academy nor the Church, for which Father Felix so persuasively spoke, can deny them. 340

2- Metaphysics of the Soul (341)

Creation Myths – Mind and Matter – Hermias 341 / Spirit, matter and ideal abstaction 342 / Elementals 342

Every organized thing in this world, visible as well as invisible, has an element appropriate to itself. The fish lives and breathes in the water; the plant consumes carbonic acid, which for animals and men produces death; some beings are fitted for rarefied strata of air, others exist only in the densest. Life, to some, is dependent on sunlight, to others, upon darkness; and so the wise economy of nature adapts to each existing condition some living form. These analogies warrant the conclusion that, not only is there no unoccupied portion of universal nature, but also that for each thing that has life, special conditions are furnished, and, being furnished, they are necessary. Now, assuming that there is an invisible side to the universe, the fixed habit of nature warrants the conclusion that this half is occupied, like the other half; and that each group of its occupants is supplied with the indispensable conditions of existence. It is as illogical to imagine that identical conditions are furnished to all, as it would be to maintain such a theory respecting the inhabitants of the domain of visible nature. That there are spirits implies that there is a diversity of spirits; for men differ, and human spirits are but disembodied men. 343

3- Reincarnation and Transmigration (345)

Apuleuis on the after-life 345 / Buddhism karma , reincarnation, nidanas, nirvana 347 / Cosmology of the Vedas 347 / Pythagoras and India 348 / Blavatsky describes Tantric cosmological image 348 / The ruins of the ancient city of Aurungabad are not very far from these caves 350 / Reincarnation of astral monad exceptional 351

This language can hardly be called ambiguous, and yet, the Reincarnationists quote Apuleius in corroboration of their theory that man passes through a succession of physical human births upon this planet, until he is finally purged from the dross of his nature. But Apuleius distinctly says that we come upon this earth from another one, where we had an existence, the recollection of which has faded away. As the watch passes from hand to hand and room to room in a factory, one part being added here and another there, until the delicate machine is perfected, according to the design conceived in the mind of the master before the work was begun; so, according to ancient philosophy, the first divine conception of man takes shape little by little, in the several departments of the universal workshop, and the perfect human being finally appears on our scene. 345

** Second century, A.D. “Du Dieu de Socrate,” Apul. class., pp. 143-145.

4- Witchraft, spiritualism, and elementals (353)

Witchcraft 354 / Invocation of the guardian angel 358 / Mediumship 360 / Phenomena of Re-percussion and bi-location 361 / Proclus on post-mortem revivals 366 /

This way of obtaining oracles was practiced in the highest antiquity. In India, this sublime lethargy is called “the sacred sleep of * * *” It is an oblivion into which the subject is thrown by certain magical processes, supplemented by draughts of the juice of the soma. The body of the sleeper remains for several days in a condition resembling death, and by the power of the adept is purified of its earthliness and made fit to become the temporary receptacle of the brightness of the immortal Augoeides. In this state the torpid body is made to reflect the glory of the upper spheres, as a burnished mirror does the rays of the sun. The sleeper takes no note of the lapse of time, but upon awakening, after four or five days of trance, imagines he has slept but a few moments. What his lips utter he will never know; but as it is the spirit which directs them they can pronounce nothing but divine truth. For the time being the poor helpless clod is made the shrine of the sacred presence, and converted into an oracle a thousand times more infallible than the asphyxiated Pythoness of Delphi; and, unlike her mantic frenzy, which was exhibited before the multitude, this holy sleep is witnessed only within the sacred precinct by those few of the adepts who are worthy to stand in the presence of the ADONAI. 358

5- Mediumship and Magic (366)

Universality of magic, difference between sorcerer and magician. 366 / Physical and spiritual mediumship 367 / Psychography – art-magic 368 /Spiritual and physical magic 369

If from this unbeliever we pass to the authority of an adept in that mysterious science, the anonymous author of Art-Magic, we find him stating the following: “The reader may inquire wherein consists the difference between a medium and a magician? . . . The medium is one through whose astral spirit other spirits can manifest, making their presence known by various kinds of phenomena. Whatever these consist in, the medium is only a passive agent in their hands. He can neither command their presence, nor will their absence; can never compel the performance of any special act, nor direct its nature. The magician, on the contrary, can summon and dismiss spirits at will; can perform many feats of occult power through his own spirit; can compel the presence and assistance of spirits of lower grades of being than himself, and effect transformations in the realm of nature upon animate and inanimate bodies.”* 367

6- Epidemics of Spiritual Phenomena (369)

Convulsionnaires of Cevennes 370

Abbe Paris was a Jansenist, who died in 1727. Immediately after his decease the most surprising phenomena began to occur at his tomb. The churchyard was crowded from morning till night. Jesuits, exasperated at seeing heretics perform wonders in healing, and other works, got from the magistrates an order to close all access to the tomb of the Abbe. But, notwithstanding every opposition, the wonders lasted for over twenty years. Bishop Douglas, who went to Paris for that sole purpose in 1749, visited the place, and he reports that the miracles were still going on among the Convulsionaires. When every endeavor to stop them failed, the Catholic clergy were forced to admit their reality, but screened them-selves, as usual, behind the Devil. Hume, in his Philosophical Essays, says: “There surely never was so great a number of miracles ascribed to one person as those which were lately said to have been wrought in France upon the tomb of the Abbe Paris. The curing of the sick, giving hearing to the deaf and sight to the blind, were everywhere talked of as the effects of the holy sepulchre. But, what is more extraordinary, many of the miracles were immediately proved upon the spot, before judges of unquestioned credit and distinction, in a learned age, and on the most eminent theatre that is now in the world . . . nor were the Jesuits, though a learned body, supported by the civil magistrates, and determined enemies to those opinions in whose favor the miracles were said to have been wrought, ever able distinctly to refute or detect them . . . such is historic evidence.”* Dr. Middleton, in his Free Enquiry, a book which be wrote at a period when the manifestations were already decreasing, i.e., about nineteen years after they had first begun, declares that the evidence of these miracles is fully as strong as that of the wonders recorded of the Apostles. 373

The following author’s and works receive particular attention: