Since the forties of last century Spiritualists have affirmed the answer to this question, claiming sufficient evidence for the survival of intelligence after the state known as death. But Spiritual ism is not a new thing. Five hundred years or more ago, and, way back through every age of man, people have practised what is called Bhut worship—that is, worship of the “spirits” of the dead. Present day Spiritualism is but a repetition of a former error, even though its resurrection has been among those whom we would call of higher intelligence, “deep thinkers,” and men of science. The “communications” of today, just like those others all down the ages, bear nothing whatever in them of a truly spiritual nature; they are physical to the last degree,as the communications to Sir Oliver Lodge from his son, Raymond (through a medium, remember), bear witness. According to the latter’s statement, his life after death is very much like the one he has left behind: people there still drink, smoke cigars and, in fact (?) have cigars made for them in spirit-factories out of cigar stuff belonging to that state of matter. If this is a “spiritual” communication, anybody is welcome to take it as such, but it only goes to show that when we are out of physical life we are not necessarily in a spiritual state— as is the common supposition.

    The question is, what do we learn from such “communications”? Is there anything or has there ever come anything from the plane of spiritualistic communication which has been of any benefit to mankind? Has anything from that source shown us the great purpose for which we are here? Does it tell us the meaning of life; why there appears to be so much injustice in the world? Does it tell us of wars that are to be, and how to prevent various great catastrophies from falling upon us? Does it inform us as to the connection or common cause of all the different beings in the world? Does it show us the nature of the becoming of beings who are greater than we are, as well as of beings lower than we are? Does it show why and how this solar system came into existence, and the laws which rule it? No. These are all matters on which we need knowledge; yet from so-called “spirits” we get all sorts of differing communications as a basis for reasoning about them. Those very differences should show us there is no source of knowledge in that quarter. ‘What we need is not what any “spirit” or anybody else says about anything, but rather, a reasonable, logical, just statement of laws which each and every person can test out for himself.

    Let us consider the presentment of Theosophy as to how man has become what he now is—the real story of evolution, as gained by observation and experience in the vast ages that have passed. The basis underlying that evolution is the same in every human being, in every human heart, in every animal life, in every speck of matter—the same Spirit in all, the same One Life, the One Intelligence. All are rays from that One Life, that One Intelligence, and each ex-presses the possibilities existing in the Infinite Source. Differences in beings, in mankind, in various races, all mean degrees of intelligence; for each has the same power as the highest being and the same power as all beings; the use or employment of the power brings about an instrument to represent it more or less fully. Evolution is Spirit expressing itself, whether in this solar system, or in those which preceded it. Intelligence was behind the beginning of this planet in its nebulous condition, or fire mist; intelligence was behind the cooling and hardening processes through many, many ages. In all those states and in all those substances connected with this planet we also have existed as spiritual beings, nor are they absent from us now. At the end of every life, we go back through all those stages again to the highest one, and then descend again to the earthly stage, to reap the effects of causes set in motion by us before in other bodies. For there is no transforming power in death; as a tree falls, so must it lie. It is during the life-time that we must recognize and awaken our true natures. Death opens no door to knowledge.

    We have proof of these states of consciousness right within our nightly experience. When we sleep—though we never sleep; only the body sleeps—the consciousness of this physical plane is gone from us. We have no idea of what is going on among our friends or relatives; we have not one slightest sensation of what is occurring anywhere on the earth while we are not using the body. Here is “death”—a smaller, temporary death—for the body. Then we pass into another state altogether, which we know as the dreaming state. The human soul goes on in dream, knowing oneself as the one there, seeing, smelling, hearing, talking, moving and doing all the other things which he does while in the body, awake. They used to say that if you took hold of a sleeper’s great toe he would talk to you. You would get a communication from a “spirit,” but what kind of a communication would it be! The man would tell you just what his own mind had worked with; he would not know in the dreaming state any more than his own personal thoughts, his own personal ideas and activities.Applying this analogy to the time of death, we can see that in reality the time of death never comes. We finally give up this body and it goes back to the earth from which it was taken; but WE are not dead. We are still alive. We are still conscious on other planes and in other degrees, though we are not using the body nor the brain. But what kind of a consciousness, what kind of an intelligence, are we using? Just the same kind that we had when we were in the body. Our thoughts and feelings and desires go on acting for a time just as they did when we were using the body, because of the energy we had put into them. As there is no renewal of it, that energy wears itself out, and the man—as a real spiritual being—enters into quite another state, where no one on earth can disturb the action of his intelligence and the enjoyment of his bliss. How could that be a state of bliss if for one single instant it could be disturbed by the sorrows left behind on earth? Could there be a worse hell to some people than seeing from their “heaven” the appeasing of a husband’s sorrow and the place of mother taken by another? We should understand that when a human being passes out of life, he passes through something like the dream state—a mixed state—and then reaches the best state he is capable of expressing. A spiritual human being, it would be folly to imagine otherwise, could not be disturbed by earthly doings, for his mission on earth was fulfilled when he left it. But he would come back again in another body to take up another day’s work. Then, can we not see that all this idea of communication with so-called “spirits” who have left the body is nonsense?

    Let us not imagine that there are no other beings besides men outside the body. Let us not imagine that dead men, or living dead men, are the only ones existent on the other side of this physical world. There are myriads of kinds of beings who do not live in bodies like ours but inhabit planes into which men pass from this earth. Contiguous to our plane all sorts of beings—sub-men, as well as human elementals, dwell. Can we imagine these are desirable communicants? And how can we be sure that any external communication is not connected with some devilish spirit who likes to pose, to take the cast-off clothing of man because of its at traction to hisnature and desires, and exploit it to us? A great deal of knowledge is required to understand the real nature of man, nor is it arrived at by any kind of “communication” what ever, but by entering into our own natures. The Father in secret is within, not without, and everything we know or ever will know has to be known in ourselves and by ourselves. Never from other people, never from any other kind of spirit, will it be known. The Spirit of God within everyone—the Knower in everyone—is the last resort, the highest tribunal, the last eminence that we shall reach.

    We are now traveling together through earth matter; when we leave the earth, we leave it, alone. So, when we travel through astral matter, we are not confabulating with the denizens of the astral plane but are moving along our own lines. The states after death are merely the effects of the life last lived. We step through from the place of our endeavor to reap what we have sown—first casting off the evil, and then experiencing the highest and best of all our aspirations. In all of these states each being realizes himself to be the same person; never for an instant does it enter one’s perception, or consciousness, that he is any other than the one who was on earth; nor does he know that any such thing as death has occurred at all, in his highest state he has with him all those whom he loved, and in just that condition which he would desire to have for them. He has his bliss, because the balance between cause and effect, even for his sufferings on earth, is struck straight and true for the spirit. All those states are within us, not outside; in those states, we meet first, last, and all the time Ourselves—first as we think we arc, and finally as we really are.

    There is no possibility of any communication from a “dead” person to a living one, except perhaps in the very short period before the real individual has shaken off the ideas held during life. Sometimes then a very, very strong desire to impart something will effect some sort of communication, but after the great change known as “the second death” all connection with earth is broken off. A pure-minded living person by his aspiration and love may himself ascend to a heavenly place, and there seem to speak and feel and be with those he loved, but that speaking and feeling do not disturb the one there. The very essence of the spiritual state would exclude all disturbance, though we can obtain the kinds of feeling which exist in that condition. All that a medium obtains are simply reflections and repetitions of what has occurred, recorded in the nature of the sitter. A medium will describe the after death state of a person very much alive, which should show how subject to mistakes and errors a medium is. In the passive mediumistic state there is no control over anything; there is merely a channel provided through which certain things can come, or “leak.”

    The majority of the “spiritual” communicants of the mediums are suicides and the victims of “accidental” death. For not always is there death when the body dies. Unless the death coincides with the end of the life-term, which is fixed at birth, a man is still tied to earth until the end of his term.

    But there are cases of communications with beings in the world—almost within the realm of this world—beings not in physical bodies, who live and move on another plane of substance, far away from connection with some easy going medium. These beings are known as Nirmanakayas. They are men who have become perfected—who could if they chose reach up to and hold the very highest state of bliss, but who refuse that bliss because it would mean forever to forsake all chance of helping their fellow-men. They can, when the nature of the person is true and aspiring strongly, communicate, if it is necessary to help him. But there is no mistake about these communications. They are personal, meant for that one as direct help. It is the within which induces any outside help that we receive. It is a recognition of the spiritual nature of ourselves and all beings which makes the true condition. It is from the spiritual that all true strength comes. And it is for the perfection of humanity that all the Divine Incarnations have labored.       SLEEP AND DREAMS   

    There is something in each of us which enters the state called dreams, the state called sleep, and the state called death. No understanding whatever can be had of the states into which we pass and from which we emerge save under the idea that there is an Ego, a thinker, a perceiver, a knower, an experiencer, who enters the states and re-emerges there from, and that this Ego, the real man, retains his integrity throughout them all.

    We are more than any of the states we enter into, no matter how highly we may have considered any of those states. Even if we imagine that we have reached, or can reach, the highest state of intelligence and action—that which we call the divine—it is we who enter it. So an understanding of the states into which we go cannot be had until we recognize that there is That in us which goes through them all; then we must try to understand what that something is, and in this endeavor begin right where we now are; we cannot start from any other place or position than where we are at any time.

    What do we find, then? That we are a continuing identity. We have passed through many changes from birth up to now, but our identity has not changed, no matter through what changes it may have passed, or may pass. When we get this fact firmly fixed in our minds we will have reached the point of understanding that there is an immortal nature in each of us; that it is divine in its essence, not subject to change; for It is changeless.

    The dreaming state we enter just as we let go of the body, before we pass into the state of dreamless sleep; and on awakening is, again, the transitional state into which we return before resuming waking state in the body. We know that we have all the senses in dreams, although the body is quiescent, and the sense organs are not in use. We can see and feel, we hear, talk, and act, just as we do in waking state, without using the physical organs associated with those sensations and actions. This shows that we are conscious, alive, existent, although the body knows nothing. We know further that our iden-tity is not disturbed by entering dream-state; it is we ourselves, and none other, experiencing that state.

    Dreaming state is known to be a very short state as contrasted with the waking state. It is known that we can dream and experience through what seems to represent a very long period of time in the dream, though the state last but a few seconds by the clock. There is a portion, by far the greater portion, of the “night’s rest” which is only known to us (in waking state) as “dreamless sleep.” This is merely the slumber of the body. The body is then almost as if one had left it entirely. Yet the entity must be in contact somewhere, for he is existent all the time, and is conscious—the same identity. Were this not true, we would not wake, or on awakening there would be a new being altogether.

    Further than these ideas as to dream and sleep Western psychologists have not gone. They do not know what was known ages ago, and what is known to some today, that the Ego, the man, the thinker, is more fully occupied, more his real self, during the dreamless slumber of the body than at any other time. So it was said that the day-time of the body is the night-time of the soul, and the night-time of the body is the day-time of the soul. When the body sleeps, the real man is most active, with the greatest degree of intelligence, but thinking and acting on another plane altogether, in a different state altogether, from any known to us in ordinary waking human existence.

    We know nothing about sleep, although we say that we experience it. What we know is that we are getting sleepy—that is, that the body is growing exhausted—but sleep never comes to us. We are awake in the day-time; we are conscious; we think. But our power to see and know when awake is applied almost exclusively to external things of a material kind, so that what we call knowledge—waking knowledge—is, practically, an application of all our powers to physical existence, and to that alone. When we sleep, what takes place?

    During that interval we know that the body is absolutely irresponsive in regard to anything external. We do not know nor feel anything that happens to our friends. The most frightful calamities might occur around about us, and we would know nothing about them until we resumed control of the body. Yet we must have been alive, conscious, with an unchanged identity. This brings our minds to the question as to why or how it is that we know nothing when awake of that activity on higher and altogether different planes during the deep sleep of the body.

    We have within us in abeyance, but not forgotten, not inaccessible, all that knowledge. It is recorded, impacted, in our imperishable nature as truly as any record can possibly be made—every thing that we have been through, every degree of experience, of knowledge, that we have ever acquired. When we sleep—that is, when the body sleeps—we go back to that fountain of knowledge which is within ourselves; and “wake up” in the morning none the wiser. How can it be that, possessing such knowledge, possessing the powers that belong to immortal Spirit, to divine Intelligence, we nevertheless cannot use them, are not even aware of their existence in us?

    There is a law known as Karma, the law of action and reaction, which has been stated: “Whatsoever a man soweth, that shall he also reap.” We have so thought and acted while in the body as to produce finally an instrument that is not in accord with our own real nature. We have put the power of our intelligence upon a consideration and use of material things—things that appertain to a lower state of being than our own—and so have become involved in them. The brain that we use is responsive almost entirely to these lower ideas; so that when we return into it, upon awakening, there is nothing in that brain which will take the slightest impression or record of those states of consciousness through which we have passed.

    If we are beings who have passed through higher states during sleep, how are we ever going to regain a knowledge of these possessions? If we are told that we are divine in nature, not earthly; that we have an immense past; that we have planes of consciousness higher than this and powers of action on those planes—what doesthat do for us? What does that impart to us? What does that arouse in us? Does it not make us look at life from a different standpoint than the one we have hitherto been accustomed to take?

    Everything that we do in life, every result that we experience, is governed by some attitude of mind which we hold in regard to life. If one is an atheist, let us say, or a materialist, who thinks that life began with this body and will end with it, then all his thoughts and acts will be on that basis. But if he changes that idea, as he may, for the idea that he is immortal in essential nature, then that of itself begins to work a transformation.

    It is not what we go through that counts; but what we learn from it. Knowledge is what we should desire; not comforts nor station. We desire to know, for in knowing we perceive the right things to do, the right thoughts to hold. As we are thinking all the time, we are thinking either good or evil or indifferentthoughts; our actions are good, evil or indifferent according to our thoughts. If we begin to think aright, we give direction to that Spiritual Force which is the very essence of our nature. Let a man think aright, let him think and act unselfishly, and just so surely as he does that he opens up the channels of his brain to a greater and greater perception and realization of his own nature. When he reaches a certain point he is able to perceive that whether the body is awake or asleep or dreaming, or whether the body has passed through the state called death—there is no cessation for him.

    Supposing we were able to pass from waking to dreaming, from dreaming to sleeping, from sleeping to death, from death to re-birth in another body—and able to go through all these states and changes without a single break of memory, so that we could not only carry the memory intact from lower to higher states, but bring it through with us from higher to lower states, through every plane, bringing back the knowledge into this or an other body—what would we be? Then we would know just what we are. We would know the relation of this plane to every other. We could read the hearts of men. We could help them to take a greater and higher stand. We should no longer be deluded by the ideas which impel the majority of men. Wewould no longer struggle for place or position. We would struggle only for knowledge, for possessions of every kind in order that we might be the better able to help and teach others. We would sojourn with Deity all the time, whether in a body or out of it.

    It is to arouse man to an understanding of his own nature and to the right use of his powers that Theosophy has been brought to him again, as it has been brought in period after period by Those who are greater than we are—Those who have passed through the same stages we are now passing through—our Elder Brothers, the Christs of all times, the Divine Incarnations. It is They who come to remind us of our own natures; to remind us and to arouse us to action, so that what we really are may be known to us and expressed by us here on this lowest physical plane, on which we are working out our destiny—a destiny made by ourselves, a destiny which can only be changed by ourselves, by the very power of that Spirit which we are..

    No one can know anything for another. Each one has to know for himself. Each one has to do his own learning. The object of Theosophy is to teach man what he is, to show man what he is, and to present to him the necessity of his knowing for himself. No vicarious atonement, no vicarious transmission of knowledge, is possible. But the direction in which knowledge lies may be pointed out; the steps which will lead us in that direction may be shown, as can be done only by those who have passed that way before. It is exactly what is being done. It is the course of all Saviors of humanity. It is the doctrine of Krishna, of Buddha, of Jesus, no less than the doctrine of H. P. Blavatsky. The two teachings that the West is most urgently in need of are those of Karma and Reincarnation, the doctrines of hope and responsibility— Karma, the doctrine of responsibility means that whatever a man sows he shall also reap—Reincarnation, the doctrine of hope, means that—whatever he is reaping—there never will be a time when he may not sow better seed. The very fact of suffering is a blessing. Karma and Reincarnation show us that suffering is brought about by wrong thought and action; through our suffering we may be brought to a realization that awrong course has been pursued. We learn through our suffering.

    Life is one grand school of Being, and we have come to that stage where it is time for us to learn to understand the purpose of existence; to grasp our whole nature firmly; to use every means in our power in every direction—waking, dreaming, sleeping, or in any other state—to bring the whole of our nature into accord, so that our lower instrument may be in line” and thus more and more fully reflect our divine inner nature.