“Enq: Can you give me some instances as proof of this?
Theo: Most decidedly I can. Philo Judaeus says (in “De Somniis”, p. 455): “The air is full of them (of souls); those which are nearest the earth, descending to be tied to mortal bodies, return to other bodies, being desirous to live in them.”
In the Zohar, the soul is made to plead her freedom before God: “Lord of the Universe! I am happy in this world, and do not wish to go into another world, where I shall be a handmaid, and be exposed to all kinds of pollutions.” (Zohar, Vol. II., p. 96.)
The doctrine of fatal necessity, the everlasting immutable law, is asserted in the answer of the Deity: “Against thy will thou becomest an embryo, and against thy will thou art born.” (Mishna, Aboth, Vol. IV., p.29.)
Light would be incomprehensible without darkness to make it manifest by contrast; good would be no longer good without evil to show the priceless nature of the boon; and so personal virtue could claim no merit, unless it had passed through the furnace of temptation.
Nothing is eternal and unchangeable, except the concealed Deity. Nothing that is finite – whether because it had a beginning, or must have an end – can remain stationary. It must either progress or recede;
and a soul which thirsts after a reunion with its spirit, which alone confers upon it immortality, must purify itself through cyclic transmigrations onward toward the only land of bliss and eternal rest, called in the Zohar, “The Palace of Love”; in the Hindu religion, “Moksha”; among the Gnostics, “The Pleroma of Eternal Light” and by the Buddhists, “Nirvana”.
And all these states are temporary, not eternal.”
H. P. Blavatsky