the key to theosophy…

“Mr. Old:  Then go on with questions on reincarnation. Can any reason be given for the necessity of reincarnation?

Mr. B. Keightley:  The first great reason is, on no other hypothesis can you account for the inequalities of life – not only of condition and of circumstances under which a man is born, but inequalities in the actual inborn faculties and powers of the man himself, his mental powers, his moral force, his development in all respects – unless you have some antecedent existence.

In the first place, whether you assume it to be on this earth or some other state, unless you assume some other existence for the man, it is impossible to account for the varying conditions of life, with any appearance of justice whatever.

Mr. Burrows:  You will never get the equilibrium.

Mr. B. Keightley:  The great thing to mind is, you don’t account for the different stages of development in which the people are obviously born. If neither preexisted, how does that difference come in? I have always thought the fundamental idea of the Christian heaven was injustice in this respect.

They say there the poor man, the man who has had little or no chances, is to be rewarded by heaven for the very little good he has done; the man who has had very little or no temptation owing to his low state of development. But a very highly developed man is exposed to much more temptation, yet he is to be weighed, so to speak, in the same scale as the other man.

Mr. Burrows:  They take the other side of it though – they rather teach the poor that because of their suffering they are going to be rewarded by and bye. Of course, that is the pastoral idea.

Mr. B. Keightley:  If you make an eternal idea, where is the proportion?

Mr. Sneyd:  Supposing we say Parabrahm is a state of indifference. Do you think it is a state to be desired? Do you think a state which is not a happy state is a state we should desire?

Mme. Blavatsky:  I can’t understand this. How can you be happy, if you are not unhappy? You won’t appreciate happiness unless you have the contrast. Happiness or unhappiness is a thing which is of very little moment indeed, which begins this moment and ends three moments afterwards. How can you have such transitory and such evanescent ideas, which can have no relation whatever to the {in}finite?

Mr. B. Keightley:  Anyone who studies the facts of their own consciousness must have found his active, definite consciousness is neither happiness nor unhappiness.

Mr. Sneyd:  Is it to be desired?

Mr. B. Keightley:  It is eminently to be desired, because it is a great deal more permanent and useful condition than either happiness or unhappiness.

Mr. Sneyd:  It is a quietude, a sort of peace.

Mr. B. Keightley:  I should not call it quietude or peace. It is a thing for which we have not got any very good expressions in the English language.”

H. P. Blavatsky

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