TRUTH and fiction are like oil and water: they will never mix.
We must probe for truth often by plunging beneath the slippery surface of illusion to the life-saving waters below.
Trying to understand the life of Buddha, or any advanced Adept, we confront a mystery — since they do walk the Earth with the rest of us.
We must dig beneath this mystery of immortality, which is not unlike the puzzle of our own existence in many ways.
Like every human being, Gautama was an incarnation of pure spirit, H. P. Blavatsky wrote, yet he had to experience and learn in a human body, “and to be initiated into the world’s secrets like any other mortal.”
After his enlightenment, she says, “He emerged from His secret recess in the Himâlayas, and preached for the first time in the grove of Benares. The same with Jesus: from the age of twelve to thirty years, when He is found preaching the sermon on the Mount — yet nothing is positively said or known of Him.”
Later, an active aspect of his subtle body with all his hard-won wisdom intact and fully awakened, was attached to the soul of Samkarâchârya, says Blavatsky, “the greatest Vedântic teacher of India.”
But what of ourselves, the great masses of uninitiated humanity? Do we also survive as spirits and gain rebirth in a new human form again, however unenlightened our life might be?
Such is the teaching confirmed by ancient adepts. Knowledge of and a life lived by the tenets of Karma and Reincarnation are critical to our survival, and the future of the planet, Theosophy maintains.
“We are outwardly creatures of but a day — within we are eternal,” Blavatsky wrote: “Learn then well the doctrines of Karma and Reincarnation, and teach, practice, promulgate that system of life and thought which alone can save the coming races.”