William Atkinson - The Essential Works of William Walker Atkinson - 50+ Books in One Edition

Reincarnation, as every reader probably knows, is the doctrine of repeated rebirth in the physical body—the soul being held to have risen by degrees from the lowest animal forms, thence incarnating in a succession of human bodies, during many lives and personalities, from whence it shall eventually move forward to higher forms of life, until finally it shall enter into the blissful state of Nirvana, bliss and freedom from rebirth. The term “Nirvana” is distinctly Buddhistic, the Hindu equivalent being “Moksha,” meaning liberation, emancipation, divine absorption, etc. Karma is the doctrine accompanying that of reincarnation, and the term means “The law of spiritual cause and effect,” the workings of which determine the successive incarnations of the individual soul. Each act is held to generate Karma, or the “seed, of future action” which will sprout, grow, blossom and bear fruit in future lives. Karma is akin to fate, but a fate arising from one’s own actions, thoughts and deeds, rather than imposed by providence.

It is interesting to notice how the idea of reincarnation and Karma has grown in the minds of Western people during the past two decades. Originally repugnant to the Western mind, it has nevertheless managed to work its way to an acceptance on the part of many people who are searching for the new in philosophy and religion. It is now quite common to hear people discussing the probability of their having lived before the present life, and accounting for many of the happenings, joyful or sorrowful, of the present life, upon the basis of Karma.

The other channel of Buddhistic thought, through which is flowing a stream which is irrigating the Western lands, is that which is bringing about the remarkable interest in thought-force, will-power, etc., now noticeable on all sides. While the orthodox Hindu schools recognize the power of thought-force and will, they are too much taken up with the dreamy, transcendental, metaphysical speculations to bestow more than a passing notice to the subject. Not so with the Buddhist! The Buddhist priesthood, in Thibet, Ceylon, and in Japan, particularly, have devoted much time and study to the subject of the thought-force and will. They have evolved a distinctively Buddhistic psychology, of which the general Western world knows little. Chief among their beliefs is that thought-force and will are dynamic forces, capable of being employed for good or evil, and which are operative over a distance. The phenomena of hypnotism, telepathy, mental control, mental influence, mental fascination, etc., are quite familiar to the Buddhists, and are taught in their inner schools. The will is held to be the governing power, to which all else is subordinate.

This so-called “practical” side of the Oriental philosophy, which proves so attractive to the Western mind, is distinctively Buddhistic in its origin and source—although belonging to the “occult” side of Buddhism, and not to the philosophic, religious, ethical or moral sides.

ZOROASTRIANISM

The great school of Oriental religio-philosophical thought known as “Zoroastrianism” was founded by Zoroaster (or Zarathushtra), the great teacher of ancient Iran or Persia, who is believed to have lived about 700 b.c., that period of Oriental history in which was manifested the great revival of religio-philosophic thought, and which marked the founding of several great schools of Oriental philosophy and religion. Zoroaster’s philosophy sprang into immediate popularity, and at one time exerted a dominating influence over the minds and lives of millions of people. At present it has almost entirely disappeared, its death-blow having been dealt by the rise of the school of Mohammed, and to-day it is represented chiefly by scattered groups of Parsees or Fire-Worshippers.

But although it has almost entirely disappeared from the active scene, its influence in the past has been great, and its teachings continue to-day, in other religions and philosophies. Zoroastrianism, once one of the world’s greatest religions and philosophies, was undermined by the blows dealt by Alexander the Great, and afterward almost destroyed by the Moslem conquerers. To-day it exists merely as a memory, with but a few hundred thousand followers of its modern phases. But its influence has been great, inasmuch as it has supplied vital material for other faiths and beliefs, the majority of which are ignorant of their debt to the old Persian teacher. A wreck on the shores of time, its material has been used to build many modern ships of faith now sailing the sea of religious thought with swelling sails and fluttering pennants. Or, changing the figure, I may say that although its flame is now flickering but feebly, and threatens soon to die out entirely, yet from it many other torches have been lighted—many fires kindled—so that it lives, and will live in the time to come, under many strange names and in many new forms.

Prof. Jackson has said: “As a rule, the ideality and lofty spirituality of Zoroaster’s teachings have been generally recognized; and the efficiency of the faith as a working religion may be seen in the fruits which it has borne in various ways through history, and in its present followers, the Parsees and Ghebers. Haug has said: “We must class Zoroaster among the real benefactors of the human race.” Mills says: “Zoroastrianism was the faith of many millions of human beings throughout successive generations.…If the mental illumination and spiritual elevation of many millions of mankind through long periods of time are of any importance, it would require strong proof to deny that Zoroastrianism has had an influence of very positive power in determining the gravest results.” West says: “Zoroaster was the founder of a pure and sublime religion based upon the eternal principle of right and wrong, good and evil, light and darkness, and he was far in advance of any teacher of which human annals have preserved a record.” Laing says: “It is evident that this simple and sublime religion is one to which, by whatever name we may call it, modern science is fast approximating. Men of science like Huxley, philosophers like Herbert Spencer, poets like Tennyson, might subscribe to it. The Encyclopædia Britannica says: “Zoroaster’s teachings show him to have been a man of highly speculative turn, faithful, however, with all his originality, to the Iranian national character. With zeal for the faith, and boldness and energy, he combined diplomatic skill in his dealings with his exalted protectors. His thinking is consecutive, self-restrained, practical, devoid, on the whole, of what may be called fantastic and excessive. His form of expression is tangible and concrete. His system is constructed on a clearly conceived plan.”

Zoroastrianism may be said to base its teachings upon the following fundamental principles:

I. That there exists one eternal principle, called Zaruana Akarana , which name freely translated means, “eternal.” This principle is regarded as purely abstract, unknowable, unthinkable, and unspeakable .

II. From this eternal principle is held to have proceeded, simultaneously, the twin-principles of good and evil, known respectively as Ahura Mazda , or “Ormuzd” (the principle of good); and Anra Mainyu , or “Ahriman,” (the principle of evil). Ormuzd created light, health, truth, and all “good” things; Ahriman created darkness, disease, lies, and all “bad” things. In short, these two principles represent the conception of God and Devil, so common in later religious systems.

III. When Ormuzd and Ahriman first met, and time thus began, there arose a mighty struggle between the respective principles of good and evil, which still continues. During the first three thousand years the fight was on the spiritual plane. Ahriman arising from his abyss of darkness was dazzled by the light of Ormuzd, and was driven back. But gathering around him his hellish clan, he renewed the attack. The second three thousand years was marked by the creation of the universe and man, by Ormuzd, in order that he might defeat Ahriman. But during the third three thousand years, Ahriman, the serpent-like being, invaded the world, and tempting man mingled evil with good, and introduced sin in the world in order to corrupt the race of man and thus bring to naught the work of Ormuzd. Zoroaster taught that we are now in this second period of the conflict, with Ahriman in the ascendant . The conflict is now raging fiercely, Ormuzd being assisted by his hosts of angelic creatures, and Ahriman being followed by a horde of devilish creatures—the legions of heaven and hell meeting and being engaged in constant conflict for the possession of the universe and the souls of men. The world is now suffering, pain, evil, sin and disease from the misrule of Ahriman, yet ever struggling toward good and Ormuzd. The teaching is that a fourth period of three thousand years is approaching, when man, seeing the value of good, will come to the aid of Ormuzd, and turning the tide of battle will defeat Ahriman and his devils, and binding them, will hurl them down to the bottomless abyss of darkness. Thereupon, in this “millenium,” good, light, truth and health will be the possession of the race.