Quest Magazine

Life Before Life: A Scientific Investigation of Children's Memories of Previous Lives

Dr. Jim B. Tucker
NY: St. Martin's Press, 2005. Hardcover, $23.95, 256 pages.

Dr. Tucker is a child psychiatrist connected with the University of Virginia Medical Center who, in addition to his professional duties, has taken over, from his colleague Dr. Ian Stevenson, the investigation of children who claim to remember their immediate past lives. Like Stevenson, Dr. Tucker has traveled to various countries to interview the children who tell of their previous life. In his book, he occasionally makes reference to some of the cases Stevenson published in his several books, but more importantly discusses details of his own investigation of new cases. Despite his caution in identifying these cases as merely suggestive of reincarnation, there is no doubt whatever that the children he interviewed remember their previous incarnation and are able to give details which only the previous personality could have known. There are also birthmarks and other physical marks on the "present personality" which relate to something that happened to the "previous personality" (to use Stevenson's cautious terminology). This furthers Stevenson's publication of such evidence in his two volume book Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects, a copy of which is in the Olcott Library.

As Stevenson writes in his introduction to the book, Dr. Tucker "asks, almost requires" readers of this book "to reason along with him as he describes and discusses each objection to the idea of reincarnation." Stevenson did the same in his book Twenty Cases Suggestive of Reincarnation, pointing out the difficulties of each alternative hypothesis to account for the cases. In fact, for members of the TS, who already are predisposed to accept the idea of reincarnation, this caution seems quite unnecessary in light of the quantity of evidence.

Since I have read all of Stevenson's books—and have corresponded with him and have met and talked with him personally—I found Tucker's caution curious. The evidence for reincarnation is overwhelming, not only from Stevenson's and Tucker's careful investigations, but from several other books as well, some of which have been published by the Theosophical Publishing House. I suppose Tucker felt his caution necessary, since the opposition to the idea of reincarnation is so strong from materialist scientists and philosophers as well as fundamentalist Christians and Muslims. But those people are unlikely to read this book anyway. So it seems to me the caution is quite unnecessary.

TS members may want to read this book, but may also, as I did, find its caution curious—perhaps even irritating—in light of the evidence he presents. The book is well written, even if somewhat "clinical." And it is but one more support for the theosophical teaching about reincarnation.

Dr. Richard W. Brooks

The Secret Gateway: Modern Theosophy and the Ancient Wisdom Tradition

By Edward Abdill
The Theosophical Publishing House, 2006. Paperback, 241 pages.

This book is not only excellent for beginning Theosophists, but long time truth seekers as well. As one who has read many Theosophical books over the years, I was amazed at how clearly Ed Abdill was able to bring out new approaches in this study of the ancient wisdom. Even if you have numerous Theosophical books in your collection, you need to add Ed's book to make it complete; it is that good.

The book begins with an excellent short story about a compassionate monkey. Essentially, a monkey that almost drowns saves a fish from the same fate. Only the fish in this case dies because it has been removed from the water. The moral of the story is: To do the good, we must know what the good is. The innuendo is that this book will help us know what the good is. It should be noted that Ed credits Nelda Samarel, director of the Krotona School of Theosophy and a director on the Theosophical Society's Board, for this story. He freely gives credit where credit is due.

I feel that the book has two major parts. Chapters 1-8 give us the basic teachings of Theosophy in a contemporary setting. The second part, Chapters 9-19, is a brief history of the Theosophical movement and how one can live and interact in this world as a Theosophist.

Abdill begins with the Theosophical view that we must discover truth within ourselves. It must result from our experience rather than from our belief. To help with this discovery process, we are introduced in the beginning to many Theosophical concepts, such as consciousness, motion, and matter. He suggests that there is a reality beyond space and time. Another view is that our life is not separated from the divine life, but at one with it, and the whole universe comes into being by the creative power of motion.

These could be strange concepts to some, but are handled skillfully and clearly in these early chapters. This is done because this background is needed to understand the Theosophical approach such as karma. Since one of the founders of the Theosophical Society (TS), Madame Blavatsky, says, "… karma is the fundamental law of the universe" it seems imperative that we grasp its meaning. Before we simply assume we understand this profound statement, Abdill gives us this clear warning: "If we claim to understand how karma works, we are being either too naive or too sure of ourselves." In reading this, I was struck by how much he sounded like some of the Theosophical giants that have come before us. In the chapter titled "What Survives Death?" Ed discusses, among other things, the previously mentioned concept of karma, and also dharma. He writes that dharma is: "the inner purpose of life. It is an inner pressure that moves us in the best direction to confront and neutralize the selected karmic charge from the past." I have felt for years that dharma rather than karma is more important in our incarnations and this is what we should he focusing on. Abdill supports this approach with the following:

When we fulfill our dharma, or at least as much of it as we can, it is likely that we die. Life's purpose ended, we assimilate the lessons learned and begin a new adventure when we are reborn.

How much clearer can you be? After we fulfill our dharma, we die!

The current President of the Theosophical Society in America, Betty Bland, has written that Ed's book shows a recognizable influence of Emily Sellon and Fritz and Dora Kunz. These are indeed three of the Theosophical giants that came before us. I did not know Fritz, but knew and worked with Dora for over a decade on a number of projects. Emily quite often was involved in many of those projects. From Emily, I learned that one could write and say things very clearly using only a small number of words. I saw Emily's influence not only in the above example of explaining dharma, but also the statement of being naïve in understanding karma.

Continuing with contemporary language, Ed explains basic Theosophy as presented in Madame Blavatsky's The Secret Doctrine (SD). Using the three fundamental propositions as given in the SD, we tackle certain conundrums as "Be-ness." We take the Theosophical view that we are the eternal self; a point in unconditioned consciousness. We have a very clear discussion of the spiritual soul and animal soul using more Theosophical words such as buddhi-manas and kama-manas, These concepts are never easy to grasp, especially in reading the SD. However, Ed's book continues to be as concise and clear as any I have read recently.

If you have ever wondered how our body is formed and what holds it together in this life, Ed gives Blavatsky's claim of a surrounding dynamic force field that a clairvoyant can sense and probably see. Again, using her Sanskrit words such as linga sharira, he updates them into the more familiar etheric double, etc. This continues until he has told us what constitutes the "human aura." Then he explains in a Theosophical way what happens to all of this when we die.

In the second half of the book, Ed is now able to discuss the values and virtues of living a Theosophical life. After a brief history of Blavatsky, the TS, and the Mahatmas Letters, we have a number of chapters with familiar themes that a Theosophist would recognize. These include a world view, the path, study, meditation, and service. In the closing chapters further studies are suggested along with some excellent advice in the form of embedded pithy statements. It is worth your time to dig these out and meditate on them every day. Some of my favorites are:

The true Theosophist will develop a deep appreciation of the changing world, but a calm indifference to the changes.

Compassion is not pity.

The fruits of a Theosophical life are ever-increasing inner peace and outer joy.

There are some minor errors that could be expected in any first printing. For example, the famous chemist (incorrectly identified as a theoretical physicist) and Theosophist, Sir William Crookes, is identified in the Index as on page 120. In reality, he is on page 121. There is nothing serious here except that a number of other famous Theosophists are also off by a page in the same paragraph. Perhaps something that could be considered more serious is the omission of William Quan Judge as one of the founding members of the modern day Theosophical Society. This could have been easily noted on page 2 or 121.

In a short piece, Madame Blavatsky wrote about a "Steep and Thorny Road." In it, she says,

[This road] leads to the very heart of the Universe. I can tell you how to find those who will show you the secret gateway that opens inwardly only…

Ed's book is an excellent start to finding this "secret gateway." Or, for those already on the path, it could prove to be a very clear up-to-date road map.

-RALPH HANNON

November/December 2007

Esoteric Christianity

Annie Besant
Wheaton, IL: Quest Books, 2006. Paperback, $16.95, 245 pages.

More than a century after its original publication in 1901, Annie Besant's classic text on the Christian mysteries has been reissued in an attractive new edition with an introduction and notes by Richard Smoley, author of Inner Christianity. Contemporary interest in such approaches to Christianity should guarantee renewed attention for this book. Besant writes:

We begin to understand the full truth of the apostolic teaching that Christ was not a unique personality, but "the first fruits of them that slept" (I Cor. 15:20), and that every man was to become a Christ. Not then was the Christ regarded as an external Saviour, by whose imputed righteousness men were to be saved from divine wrath. There was current in the Church the glorious and inspiring teaching that He was but the first fruits of humanity, the model that every man should reproduce in himself, the life that all should share.... Not to be saved by an external Christ, but to be glorified into an inner Christ, was the teaching of esoteric Christianity.... (132-33)

Besant, who was once married to a conservative clergyman and came to new understandings of Christianity through Theosophy, offers a guide to this path in her engaging and inspiring style. She can only give us a certain amount in a small volume—and much of any true mystery is only revealed in living experience. Nonetheless, like Clement of Alexandria (whom she quotes in the epigraphs), she may not have fully unfolded the mystery, but she has indicated what is sufficient.

Toward the end of the book, Besant states: "For the visible and the invisible worlds are interrelated, interwoven, each with each, and those can best serve the visible by whom the energies of the invisible can be wielded." The dynamics of such service are explored in her chapters on the sacraments, which I found to be the most enduringly insightful part of the book. Besant sees a sacrament as "a method by which the energies of the invisible world are transmuted into action in the physical.... a kind of crucible in which spiritual alchemy takes place." She makes many interesting points regarding the importance of the spiritual knowledge of the priest on the "operative power" of the sacraments. She also anticipates later theological developments in seeing a sacramental aspect to scripture: "These Books, indeed, have something of a sacramental character about them, an outer form and an inner life, an outer symbol and an inner truth." One might well follow this book with the later works of Besant's colleagues, Charles Leadbeater (e.g., The Science of the Sacraments, available through Quest Books) and James Wedgwood (e.g., The Collected Works of James I. Wedgwood, San Diego: St Alban Press, 2004), to see further development of her perspective.

Besant's book inevitably reflects her time and culture. Scholarship and sensibilities have moved and changed since her day. Richard Smoley's notes and introduction provide extremely valuable context in this regard. Despite the passage of time, Esoteric Christianity is not simply an interesting relic from a past century, but a vibrant and inspiring vision for renewal of the mysteries hidden in Christianity. May this new edition bring Besant's vision to a wider audience.

John Plummer

The reviewer is a member of the Theosophical Society currently residing in Nashville, Tennessee. He is a freelance theologian, and the author of several books and articles on independent sacramental churches and esoteric Christianity.

Yoga Tantra, Paths to Magical Feats

By His Holiness the 14th Dalai Lama, Dzong-ka-ba, and Jeffrey Hopkins
Trans. by Jeffrey Hopkins, co-ed. by Kevin A. Vose and Steven N. Weinberger
Ithaca, New York: Snow Lion Publications, 2005. Paperback, 181 pages.

Tantric literature, like alchemical arid Hermetic, is usually arcane, obscure, and almost impossible for the uninitiated to read. This is because it is not meant for the average reader, but is a cryptic guide to be understood only when there is a guru, one in the know, to initiate and lead you through it. Hence, I approached this book on yoga tantra with some hesitation. My fears were immediately magnified when I discovered that this volume is the third in a series published by Snow Lion Publications that presents The Stages of the Path to a Conqueror and Pervasive Master, a Great Vajradhara: Revealing All Secret Topics, a major work by Dzong-ka-ba, the late fourteenth and early fifteenth century founder of the Geluk school of Tibetan Buddhism. This particular book contains a translation of Dzong-ka-ba's Great Exposition of Secret Mantra: Yoga Tantra. In other words, this work is not really self-contained. It would be, I thought, like trying to read the last section of Kant's Critique of Pure Reason without the benefit of what went before.

Moreover, according to the author Jeffrey Hopkins, this work constantly refers to and subtly reinterprets a number of earlier Indian Tantricists such as Varabodhi, Buddhaguhya, and Anandagarbha as well as the Tibetan Budon; none of whose writings I have easy access to. How could one possibly offermuch insight or evaluation with obstacles such as these?

It was with some pleasure, then, that I discovered that most of my fears were misguided and that the work is not really a whirlwind of obscurity after all. In large part, this is due to both Jeffrey Hopkins, a well-known Tibetan Buddhist expert, and His Holiness the Dalai Lama who offers very clear and readable interpretations of the text. If the main text is read first, though somewhat awkwardly translated at times, it seems reasonably clear and comprehensible.

In effect, Dzong-ka-bas work is a meditation guide. In typical tantric fashion the emphasis is upon the visualization of "deities" or rather Buddhas such as Vairocana who is to be seen as first sitting before you and then eventually as you. Along with the visualization go mudras i.e., hand gestures, that are not only described but also pictured in the text. With the deity visualization goes the equally important visualization of emptiness. All of the steps in this very complicated process are summarized very clearly by Jeffrey Hopkins at the very end of the book.

There is, of course, a great chasm between reading about the process and actually doing what is described. No matter how clear Hopkins and the Dalai Lama are in their descriptions, one must certainly have a guru to adopt the yogic discipline. Whether it is even possible for a twenty-first century American to undertake this process successfully is an open question. Our own world view may preclude the possibility of developing the faith such a yoga demands.

Certainly those of us standing outside will have special difficulty with the magical feats-finding buried treasure, walking on water, flying through the air, etc-which the author promises that the successful tantricist will accomplish. Are these "symbolic" achievements that intimate inner transformations or did Dzong-ka-ba believe that such miracles could actually be performed? To what extent has inner visualization simply replaced good, old-fashioned reality?

No matter what one's attitude toward these feats, most readers will find this an interesting, even compelling book. At the very least it offers a glimpse into a worldview and a spirituality so foreign to modern America that it can jolt and awaken one. For those intent to follow the Path, it may provide a much needed intimation of a way to the highest and deepest levels of enlightenment.

-JAY G. WILLIAMS

July/August 2007