Nothing answers questions like Theosophy can!:-The Key to Theosophy

THEOSOPHY

Nothing Answers Questions Like Theosophy Can!

The Key to Theosophy

Helena Petrovna Blavatsky

1831 -1891

_______________________

The Key to Theosophy

Helena Petrovna Blavatsky

Key to Theosophy Index

Duty

Q. Why, then, the need for rebirths, since all alike fail to secure a permanent

peace?

A. Because the final goal cannot be reached in any way but through life

experiences, and because the bulk of these consist in pain and suffering. It is

only through the latter that we can learn. Joys and pleasures teach us nothing;

they are evanescent, and can only bring in the long run satiety. Moreover, our

constant failure to find any permanent satisfaction in life which would meet the

wants of our higher nature, shows us plainly that those wants can be met only on

their own plane, to wit-the spiritual.

Q. Is the natural result of this a desire to quit life by one means or another?

A. If you mean by such desire "suicide," then I say, most decidedly not. Such a

result can never be a "natural" one, but is ever due to a morbid brain disease,

or to most decided and strong materialistic views. It is the worst of crimes and

dire in its results. But if by desire, you mean simply aspiration to reach

spiritual existence, not a wish to quit the earth, then I would call it a very

natural desire indeed. Otherwise voluntary death would be an abandonment of our present post and of the duties incumbent on us, as well as an attempt to shirk Karmic responsibilities, and thus involve the creation of new Karma.

Q. But if actions on the material plane are unsatisfying, why should duties,

which are such actions, be imperative?

A. First of all, because our philosophy teaches us that the object of doing our

duties to all men and to ourselves the last, is not the attainment of personal

happiness, but of the happiness of others; the fulfillment of right for the sake

of right, not for what it may bring us. Happiness, or rather contentment, may

indeed follow the performance of duty, but is not and must not be the motive for

it.

Q. What do you understand precisely by "duty" in Theosophy? It cannot be the

Christian duties preached by Jesus and his Apostles, since you recognize

neither?

A. You are once more mistaken. What you call "Christian duties" were inculcated by every great moral and religious Reformer ages before the Christian era. All that was great, generous, heroic, was, in days of old, not only talked about and preached from pulpits as in our own time, but acted upon sometimes by whole nations. The history of the Buddhist reform is full of the most noble and most heroically unselfish acts.

Be ye all of one mind, having compassion one of another; love as brethren, be

pitiful, be courteous; not rendering evil for evil, or railing for railing; but

contrariwise, blessing …

-was practically carried out by the followers of Buddha, several centuries

before Peter. The Ethics of Christianity are grand, no doubt; but as undeniably

they are not new, and have originated as "Pagan" duties.

Q. And how would you define these duties, or "duty," in general, as you

understand the term?

A. Duty is that whichis due to Humanity, to our fellowmen, neighbors, family,

and especially that which we owe to all those who are poorer and more helpless

than we are ourselves. This is a debt which, if left unpaid during life, leaves

us spiritually insolvent and morally bankrupt in our next incarnation. Theosophy

is the quintessence of duty.

Q. So is Christianity when rightly understood and carried out.

A. No doubt it is; but then, were it not a lip-religion in practice, Theosophy

would have little to do amidst Christians. Unfortunately it is but such

lip-ethics. Those who practice their duty towards all, and for duty's own sake,

are few; and fewer still are those who perform that duty, remaining content with

the satisfaction of their own secret consciousness. It is- … the public voice

Of praise that honors virtue and rewards it, -which is ever uppermost in the

minds of the "world renowned" philanthropists. Modern ethics are beautiful to

read about and hear discussed; but what are words unless converted into actions?

Finally: if you ask me how we understand Theosophical duty practically and in

view of Karma, I may answer you that our duty is to drink without a murmur to

the last drop, whatever contents the cup of life may have in store for us, to

pluck the roses of life only for the fragrance they may shed on others, and to

be ourselves content but with the thorns, if that fragrance cannot be enjoyed

without depriving someone else of it.

Q. All this is very vague. What do you do more than Christians do?

A. It is not what we members of the Theosophical Society do-though some of us try our best-but how much farther Theosophy leads to good than modern

Christianity does. I say-action, enforced action, instead of mere intention and

talk. A man may be what he likes, the most worldly, selfish and hard-hearted of

men, even a deep-dyed rascal, and it will not prevent him from calling himself a

Christian, or others from so regarding him. But no Theosophist has the right to

this name, unless he is thoroughly imbued with the correctness of Carlyle's

truism: "The end of man is an action and not a thought,though it were the

noblest"-and unless he sets and models his daily life upon this truth. The

profession of a truth is not yet the enactment of it; and the more beautiful and

grand it sounds, the more loudly virtue or duty is talked about instead of being

acted upon, the more forcibly it will always remind one of the Dead Sea fruit.

Cant is the most loathsome of all vices; and cant is the most prominent feature

of the greatest Protestant country of this century-England.

Q. What do you consider as due to humanity at large?

A. Full recognition of equal rights and privileges for all, and without

distinction of race, color, social position, or birth.

Q. When would you consider such due not given?

A. When there is the slightest invasion of another's right-be that other a man

or a nation; when there is any failure to show him the same justice, kindness,

consideration, or mercy which we desire for ourselves. The whole present system of politics is built on the oblivion of such rights, and the most fierce

assertion of national selfishness. The French say: "Like master, like man." They

ought to add, "Like national policy, like citizen."

Q. Do you take any part in politics?

A. As a Society, we carefully avoid them, for the reasons given below. To seek

to achieve political reforms before we have effected a reform in human nature,

is like putting new wine into old bottles. Make men feel and recognize in their

innermost hearts what is their real, true duty to all men, and every old abuse

of power, every iniquitous law in the national policy, based on human, social,

or political selfishness, will disappear of itself. Foolish is the gardener who

seeks to weed his flowerbed of poisonous plants by cutting them off from the

surface of the soil, instead of tearing them out by the roots. No lasting

political reform can be ever achieved with the same selfish men at the head of