“You know, go down to the farm. ‘You want a nice set of gonads, man?’ ‘Uh, don’t the cat mind?’ ‘No, no. They love it. Its the way they’re raised.’ (With apologies to Murray Roman, for any misquotes.)
Maybe this laid the scare in me. Or maybe its the horror of ‘manburgers’.
But on a different note the human is an incarnation of the soul. Of course this is only one view of Creation which according to others is an accident of gravity. According to esoteric science in place of gravity, which is the principle of one mass attracting another, Creation is often seen as the principle of Precipitation, in which one, usually seen as more subtle and pervading, form condenses to another more dense and limited form.
Following this notion, we come across, in the writings of Alice Bailey, the idea of the atoms, or permanent atoms, of the physical, emotional and mental bodies. These, we are told, are withdrawn into the soul at death. On incarnating again the soul precipitates the atoms into the growing physical (emotional and mental) sheaths to supply the corresponding conditions to the body as it left.
These sheaths equate to the etheric bodies of the individual and where a calamity has occurred, be it an accident or other impact, or disease or other debilitating condition, a scar is left at the relevant level or levels within those etheric templates that lead to inherent weaknesses or debilities in bodies manifested by that soul in subsequent incarnations. For the soul to evolve and grow to its fullness it has to release these scars from those lower levels of itself. It is not only the skills and gifts the life inherits from the soul but also these debilities.
Once more according to traditional wisdom it takes the soul some three days – or more – to separate from the physical body. It does this by a process of steady withdrawal absorbing the atoms, or etheric bodies into itself. For those who have identified more strongly with the body and a particular lifetime it may not be possible to separate cleanly from the former corpse but seeking to relive the pleasures of that former lifetime it may remain hanging in the lower astral realms and become one of those known as ‘hungry ghosts’ in the Tibetan Buddhist tradition. Record of these are found in many native traditions which often have strong taboos to stop the return of a person once they have died. Thus some will refuse to mention the name of the dead person again. Others will carry out powerful rituals to protect the family, individual or village against spirits. This is in distinction from the worship of ancestors and the invitation to them to be present at important occasions.
Now the problem I see with transplanting organs is that scars will be left within the souls of those from whom the organs are taken so that when they incarnate again those organs will carry with them the disruption of the transplant operation. For those who declare the world is a mechanical process it is of course absurd to consider that the body can carry any memory. Memory is a thing of the brain, they will argue, and carry on to say it is a thing not properly understood as yet. One friend told me he understood memory to be like a shelf with books on it, and as more books (experiences) were gained they pushed the others off the shelf and so he forgot things. My own experience of consciousness is not like that.
We can ignore the moral dilemma the operation of transplanting involves and marvel at the wonders of modern medicine. Or we can take a more selfish, as it has been called to me before, approach and declare that we are wholenesses precipitating into a partial universe, one made up of parts, and thus declare that one wholeness leads to another, while one part cannot predict the whole to which it belongs.