From here only a small step will carry us to the most revolutionary development of all, one that we might wish to term the seventh root race. The next stage,though dramatic and irreversible, would be comparatively easy after radio telepathy, and probably would not be long resisted, though it would mean nothing less than changing human beings as we know ourselves into something that is not merely another species, or another genera, but virtually a whole neworder of life. For a thousand years from now or perhaps sooner, undoubtedly it will be possible to unite those radio telepathically implanted brains into great arrays of tens,hundreds, even thousands of units capable of problem-solving and achievement not to mention pleasure on an unimaginable scale.
But within a collective like this,one imagines the individual, and with it individual consciousness, fading and failing in the face of the vastly larger collective mind's power. One can project vast disquietude by humans in the immediate face of this prospect, but it would not be resisted long. The newest and most powerful technology never is, and the competitive edge going to those accessing large-array brains would make this neurological leap imperative for the rest.
Nonetheless this awesome change in human nature would clearly overturn all existing institutions.
The profoundest challenge of this eventuality, as in the case of biological individual immortality, would be to religion, whatever formit has taken a millennium from now. For religion as we know it depends fundamentally on the idea of the responsible individual self, and the self would now be shown to be outdated, a puny instrument in the eyes of something immensely greater.
Death would indeed no longer have its sting nor the grave its victory, at leastnot to the collective consciousness, which will increasingly simply be the consciousness of each entity within its hold. The whole would undoubtedly soon,and irreversibly, supplant individual human consciousness like a far more powerful radio signal drowning out lesser stations. Its mental energies, its brilliance of intellect, its determined will and purpose, its breadth of information and awareness, its inconceivable joys and raptures, will dwarf anything we, or rather our distant progeny, could possibly sustain on our own, and we, or they, would become it.
So it is that the entire part of religion thatdeals with individual preparation for death, the trauma of dying, final judgment, and immortality or resurrection will retain little meaning. And what is the spiritual status of a radio telepathically-linked collective mind? Is it itself a person in the religious sense, a soul, capable of sin and salvation, or of karma and enlightenment the great idea of axial-age, fifth-root-race religion?
Or is the new human megabrain a demonic entity thath as swallowed up the greatest of God's creations, the individual soul? Or can souls somehow still be found within it? At our present level of consciousness, these questions are simply unanswerable. Nor is that all. For the collective, for all intents and purposes, would be immortal, at least until the collapse and death of this particular universeeighty billion years hence and by then the array, perhaps by now united into one vast universal consciousness of billions of parts, could be a mind invincible enough to prevail even against that ultimate termination.
Life and death will be as insignificant to the collective as the individual. Any one unit within it, upon failing, would easily be replaced by another, no doubt quickly constructed for the purpose by biological engineering. It can be argued, of course, and probably will be at the time, that religion hasother foci than the separate individual, indeed that it insists the separateindividual is not the ultimate focus of meaning.
In Christianity, individuals are supposed to be parts of the body of Christ, like cells or organs in a physical body, almost like a spiritual anticipation of the collective.
The Hindu social order, with its castes and roles, is based on an organic more than an individualistic model of society. Priests and preachers will endeavor to spiritualize the collective in some such manner as this. Yet to see the spiritual ideal become everyday physical and biological reality will be no small challenge to conventional religion. How can Theosophy respond to this and theother challenges of the occult future? We have a couple of hints about Theosophy and this "science fiction" future in a classic Theosophical text. The Mahatma Letters to A. Sinnett letter 66 inthe chronological edition, 14 in the third edition, part 7b tell us: "The principle of acceleration and retardation applies itself in such a way, as to..
And letter 93B, 23B : "The last seventh race will have its Buddha as every one of the predecessors had; but its adepts will be far higher than any ofthe present race, for among them will abide the future Planetary, the Dhyan Chohan" or meditation buddha, whose contemplative aura can embrace a planet and who will instruct the next still higher level of development that will pass beyond our world altogether.
One can easily imagine that, at this level, those other adepts and that superior stock would harmoniously and without coercion be embraced within the Dhyan Chohan's single incomparable mind. These no doubt partial and tentative glimpses into the distant spiritual future, couched in traditional language and concepts,hint at one important idea: that the separate individual human self as we now know it is far from the final stage of spiritual evolution.
At higher and higher levels, both selection and increasing harmony in freedom will move us together toward a single transcendent consciousness capable of almost unimaginable wisdom, power, and bliss. In that buddhic mind, consciousness and all experience will be united and fulfilled in a way that is now only potential and barely feltby most. If these developments include the use of technological, or neuro technological, innovations as well as purely "spiritual" means of evolution, that should not surprise us nor discredit the advance.
Theosophy has never imposed a rigiddualism between the sprit and the flesh, or the spiritual and the technological,but rather accepts, with the Mahatmas of the Letters , that manifest reality isin fact all material as well as spiritual. Matter, however, is capable of higher and subtler refinements than most of us can conceive and is susceptible to scientific and technological as well as subjective means of evolution. Matter and spirit express each other, and to set them in opposition is a false dualism. I think ofit as a third factor contributing to the formation of human personality and of some physical features and abnormalities.
I am, however, convinced that it deserves attention for the additional explanatory value that it has for numerous unsolved problems of psychology and medicine.
The Importance of Supporting Evidence
We may, after all, been gaged in a dual evolution--of our bodies and of our minds or souls. The last sentence above, with which Stevenson ends the book directed to a general reader, states a purpose for reincarnation with which the Theosophical tradition is wholly in accord. The purpose of our many lives is to further the evolutionary development of our minds and souls. It is remarkable, though not unique, to see such agreement between the careful investigation of a scientist and the hundred and twenty-five year old tradition of modern Theosophy. By Tom Shroder. While with the Miami Herald , he wrote an article on the Miami psychiatrist Brian Weiss, whose use of hypnotic retrogression to elicit putative memories of past incarnations resulted in the popular book Many Lives, Many Masters.
After returning to America, Shroder investigated some cases of the same sort in the South. The reader of this book learns both the facts of the cases and their value as evidence as analyzed by a neutral observer. In addition, the reader gets an intimate view of Stevenson, the man and scientist, who has devoted his life to an investigation that his peers would prefer not to be bothered by. Their preference is due partly to his methods,which necessarily violate some widely accepted criteria of what can count as scientific research, and partly to the fact that they have already ruled out the possibility of his conclusions being acceptable.
They have to pretty much die off for new ideas to come to the fore.
What he witnessed cannot be explained away as fraud, coincidence, delusion, or any of the ordinary options. Something is going on that is different from what we expect in the everyday universe. But what? Memory of a past incarnation is one possible explanation, the author thinks, but the universe is full of surprises and unexpected turns. Maybe the apparent memories are something else even more mysterious and weird.
Reincarnation is often understood very simplistically. And simplistic views are almost always wrong. But a wrong simplistic view does not invalidate a more sophisticated one that accounts for the facts. Finally, evidence of another kind, not of the reality ofreincarnation, but of interest in it, is supplied by two recent bibliographies on the subject:. New York: Garland, Westport, CT: Greenwood, The Bjorling bibliography lists works on reincarnation divided among ten chapters organized by subjects.
The Kear bibliography lists works on reincarnation alphabetically by title. Its distinguishing feature is that the entries are annotated, generally with short quotations from the work defining its purpose or stating key concepts and often with a list of the contents of the work.
Theosophy & Art Research Papers - eventhyfibno.gq
The annotations serve the helpful purpose of informing a user about the contents of a work whose title may be insufficiently descriptive. Both bibliographies are limited to works in the English language. Kear lists only books; Bjorling, both books and articles.
Bjorling lists far more titles; but Kear gives far more information about each title. Both bibliographies are useful, though in different ways, so they are complementary. The uncle, a high school dropout named David, had died when a tractor he was driving rolled over, crushing his chest.
Joseph had been born with severe asthma, his mother said. It kept him out of school quite a bit. And certainly nobody mentioned him in casual conversation by the time Joseph here was born.
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- Happy End auf Sizilianisch (German Edition).
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So there really wasn't any way he could have heard any of this stuff. Boy, wasn't you mad! She said, 'My God, Jenny, that was David talking to me just now. Because David painted the roof and got into one mess, got more paint on him than on the roof. As we were about to leave, we asked if there was anything else they could remember that Joseph had said or done. Then, as we were walking out the door, she was saying something about tying Joseph's shoes when Jennifer piped up.
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