I AM HERE. Lamlestia.
I was an inhabitant of India when that country was not known of to
modern nations. I lived near the Great Himalayas on a plain that was
then fertile and peopled by a vast number of inhabitants who
worshiped the gods of whom the later Brahmans have written in their
sacred books.
It may seem surprising to you that I should come and write to you.
The explanation is that I became in rapport with you tonight at the
meeting of the Theosophists. I saw that you were psychic and that I
could communicate to you through the medium of the pen. There were
many spirits present who, when mortals, lived in that faraway
country. They were, and now are, believers in the mysteries of the
occult as claimed to be known now by those who profess to be leaders
of the Theosophical movement. A number of their names were mentioned
by the lecturer. And these spirits were attracted to the meeting by
reason of the similarity of beliefs which the mortals present
possessed, and they, the spirits, possessed.
I, also, was present because of that attraction. For, when on earth,
I was a great believer in these doctrines, and especially those that
teach reincarnation and karma. And I still believe in these things,
although I have been a spirit for many centuries. Yet, these earth
beliefs cling to me and hold me to the binding force of their
truths, as I conceive these truths to be.
Many of those present, whose minds I could read as they thought,
believe in these doctrines, but very few of them have any conception
of what are the truths taught by such philosophy. Even the lecturer
has a very slight comprehension of the scope and import of these
teachings. Her attempt to explain the objects and workings of the
principles of true Theosophy was a very inefficient effort; for, in
order for her to be able to teach these doctrines, it is absolutely
necessary that she have a knowledge of the same, which she does not
have.
No, the knowledge that she has, and many others like her have, as to
the fundamentals of this philosophy or religion, if it may be called
such, is very superficial. And the fact that it is a system of
mysteries, a few of which they have discerned an explanation of,
causes them to conclude that their grasp of the scope of this
philosophy is greater than it really is. And this affords them a
kind of satisfaction that arises from the consciousness that they
know some mysteries which the world does not know of.
She spoke about the great Masters in India who have a full knowledge
of these mysteries, and, in certain conditions or circumstances,
will be able to and will initiate the searcher into the esoteric
meaning of these great truths. Well, these Masters know something of
the mysticism, and of occult powers and principles, but such
knowledge is not sufficient to qualify them as teachers of the great
truths of Theosophy, as I understood and now understand these
truths.
We have in the spirit world, and have had for long centuries,
communities of Theosophists who believe and teach to whosoever will
listen to these doctrines. And many of these spirits attempt to
teach mortals these truths of the ages by impressions and thought
transference, but with indifferent success. Hence, for most of those
who think they would like to understand this philosophy, the great
attraction is the mystery, which they believe must contain the truth
because of its being a mystery.
In the search for the key to the opening up and solving of the
doctrines, and the supposed mystery in which they are shrouded,
progress and understanding have been very slow. And, as I said, we
who have been engaged for centuries in this great effort have never
had the existence of our supposed truths demonstrated to us. We are
still plodding the weary way, supported by the faith that light will
come to us at some time, and that that which has so long been
enveloped in darkness will come into the pure light of understanding
and comprehension.
But, as yet, very few of these mysteries have been solved. And
neither have the truths been manifested that are supposed to be
concealed therein.
To some of us, doubt has commenced to rear its head and cause
disappointment. Such being the case with us, what can these mortals,
who are groping in speculation and discord, expect to succeed in
disclosing?
Tonight, I heard the lecturer declare that man is God, potentially,
and that, when he develops into perfection, he will become God.
Never was there a more delusive and untrue declaration of a supposed
fact ever uttered! For we who have lived in this invisible world
long enough to have had the realization come to us that we are gods
all know that we are only and merely the spirits of men who lived on
earth many years ago, even though we believed then that, in the far
distant future and by our own exertions in renunciation, we would
become gods. But, no, such is not the fact. And while we have
renounced many of the sins and errors of our mortal lives, yet, we
are still spirits with all the limitations of mind and soul that
spirits are by nature bound.
And this I must say: that, in all the centuries of my spirit
existence, never have I known a spirit, or the soul of a spirit, to
reincarnate; and my disappointment in this has been grievous. Many
spirits of our association have become perfect through renunciation;
yet they have remained spirits and progressed to the highest heavens
of our possibilities.*
Yet, strange as it may seem, in view of this experience, we still
cling to our old beliefs in reincarnation to a more or less degree,
thinking that there is something else to be done that we know not of
in order for reincarnation to become the destiny of our souls.
Sometimes, I think that my beliefs in this particular must be wrong;
for, in comparing the condition of mortals—the most advanced in
their mind and soul development—I realize that they are not in a
small degree the equal of us in development. And then I wonder, and,
wondering, cannot understand what good could be accomplished, or
what improvement made in our condition for progressing, should we
again enter mortal bodies.
As true Theosophy taught, as we conceived it, reincarnation was a
supposed process of purification, and was necessary in order that
the spirit could attain to a state of perfection and freedom from
everything that defiles his soul, and prevents that soul from
arriving at the blissful state of Nirvana—which means only that
condition of soul when reincarnation is no longer necessary or
possible. And when I know that many of our spirits—one-time
believers in these doctrines—have arrived at that condition and
entered a state of perfect happiness, I hesitate longer to believe.
I only hold the faith because I fear that the experience mentioned
may be the result of special circumstances.
But if I cease to believe these teachings, what shall I believe? No
one can tell me that this reincarnation will not take place, and I
fear to surrender the belief.
And I further believe that, in order for the working of karma to
exist, as the doctrines hold, reincarnation is necessary, and that
only in the mortal body could I do the reaping that my sowing
demands. And, yet, I see and know that karma has been and is working
in this spirit world to the extent that the reaping has all been
accomplished, and the spirit made perfect, and this without any
reincarnation. For, as I have said, never have I known or heard of
the reincarnation of a spirit, or of anything that is connected with
or represents the spirit.
Of late, I have been much in “cloud-land” as to these beliefs and in
my desire to find the light. I have visited the meetings of the
Theosophists in all countries, and especially in India where the
Masters, who are supposed to have the full knowledge and
enlightenment, live. I have done so in hopes of finding the light,
but all to no avail. My desires and longings cry for the light, but
none can be found.
Tonight, I was attracted to the meeting where I saw you. And
realizing that I could express to you my feelings and doubts, I made
a rapport and came home with you for the purpose of doing what I
have done. I know from your condition of mind that you do not
believe in these doctrines of the Theosophists, and that your
beliefs are of a different kind and are new to me, although I have
heard of the doctrines that are the objects of your faith. There are
spirits with whom I sometimes come in contact who attempt to tell me
of another Way to a higher heaven than the one that I know of; but,
as they are mere babes in comparison to my ancient existence, I do
not listen to them. Hence, I am not acquainted with their teachings.
I must not write more tonight, and thank you for your kindness.
(If you are willing, and will permit me to do so in your behalf,
I would be most happy to call upon one of the bright spirits who are
present to come to you and instruct you as to the True Way to
supreme happiness, and to an eternity of joyful progression toward
the very Fountainhead of God's Love and Light.)
Well, you seem to be very kind, and I thank you for your interest.
Under the circumstances, I must accept your offer. And, I assure
you, I will listen attentively to what may be said to me.
I have looked and there comes to me a beautiful spirit who says that
she is your grandmother, and that she has heard your invitation and
will be glad to show me the Way to Love and Light and Truth. She
seems so bright and beautiful and loving that I must go with her.
So, I will say good night and go. Good night.
LAMLESTIA.
