Theosophical Siftings

... Bertam Keightley's Lectures in America

Vol 3, No 3

A Summary of Bertram Keightley's Lectures in America

by Bertram Keightley
Reprinte from !Theosophical Siftings" Volume 3 The Theosophical #u$lishing Society, %nglan

&#age 3' (% are all intereste in efforts to sprea , as )i ely as possi$le, the $enefits that result from a *no)le ge of Theosophy. But )hen these efforts are atten e )ith such mar*e success as that )hich has follo)e the a resses of +r. Bertram Keighley in the ,nite States it is felt that a permanent recor of the goo )or* one )ill $e )elcome . -t )ill, moreo.er, ans)er t)o purposes. -n the first place an epitome of lectures eli.ere to au iences for the most part ignorant of the scope an o$/ects of Theosophy, )ill $e useful to put into the han s of in0uirers1 in the secon it )ill permit the e2pression of heartfelt esteem an sympathy )ith one )ho has thro)n asi e all consi erations of personal ease to e.ote himself untiringly to the interests of humanity. An attempt )ill $e ma e to put $efore the rea er a complete statement of the groun co.ere $y +r. Keightley1 an only such a itions )ill $e ma e to the lecturer's )or s, as reporte in the American press, as may ser.e to lin* together parts )hich )oul other)ise appear is/ointe . The Theosophical Society )as foun e in 3456, $y 7olonel 8enry S. 9lcott, an +a ame Bla.ats*y, a Russian. The first is a sol ier of eminence, )ho has hel high places of honour an trust in this country, an the secon is a la y of ran* an family in her nati.e lan . -t )oul seem strange that the organi:ation shoul ha.e ta*en the name of Theosophy, )hen it oes not accept any of its ogmas. The e2planation is foun on consi eration of the ancient meaning of the )or . -t )as first use in Ale2an ria, an its fun amental i ea )as the union of all religions. As the Society is foun e on uni.ersal $rotherhoo , it accepts the i ea of the unity of religions, an stri.es to $ring them into harmony. The Society is a protest against the materialism of the ay, an the aim of its mem$ers is to recall to men the spiritual si e of life. The chief principle of the Society is co;operation, an its mission is to esta$lish in the )orl a true feeling of that $rotherhoo )hich $in s all men into one common family. The Society has no cree , tenets, or religion. -n non;sectarianism it is a$solute, an it re0uires from its mem$ers e2actly the same toleration in regar to the opinions of others as each claims for his o)n. -n reference to Theosophy, it is an ancient system of thought, em$o ying an &#age <' accurate, scientific, an e2perimental *no)le ge of those planes of nature )hich transcen the o$ser.ation of the physical senses. -t is as ol as the human race, an its e2istence can $e trace from the earliest time of )hich )e ha.e any recollection. +a ame Bla.ats*y, $y her literary )or*s, has $een largely instrumental in putting the system into a form suite to our present mental ten encies. Theosophists o not regar her )riting as infalli$le, $ut as a te2t;$oo* an gui e, to assist the stu ent in his o)n researches. The en ea.our of Theosophists is to follo) the rule lai o)n $y =autama Bu ha> ?@o not $elie.e a thing $ecause - say it. @o not $elie.e a thing $ecause the Scriptures teach it. @o not $elie.e a thing $ecause others $elie.e it. But $elie.e it only )hen #age 3

Theosophical Siftings

... Bertam Keightley's Lectures in America

Vol 3, No 3

you ha.e satisfie your reason in regar to it?. Theosophy is not Bu hism, ho)e.er, any more than it is +ohamme anism or 7hristianity. -t is the essential truth un erlying all these, for, in the opinion of Theosophists, religion is merely the science of those planes an states of $eing )hich lie $eyon the cognisance of our physical senses. Theosophy iffers from mo ern science in that it analyses the uni.erse into three factors instea of t)o. +aterialism regar s the uni.erse as $uilt up of matter in motion, an en ea.ours to trace the origin of intelligence from this matter in motion. But Theosophy recognises three co;e2isting factors in nature > matter, motion, an min , or, su$stance, energy, an intelligence. -n its application to human life, Theosophy recognises as its mental octrine the i ea of e.olution, though it iffers from the @ar)inian school in many parts of etail. -t teaches the gro)th an e.elopment of the human in i.i ual through successi.e reincarnations or re;em$o iments of this spiritual in i.i uality upon this earth. The circumstances an surroun ings of each re;incarnation, as )ell as the in$orn faculties, aptitu es an ten encies of the chil $eing the result of his o)n action in prece ing li.es upon this earth. As our li.es are compose of ays an nights, an there are ays an nights of the uni.erse of immense uration, an practically infinite to our comprehension, although really only as rops of )ater in the mighty ocean. The out;$reathing of the uni.erse $ecomes an intelligent po)er )hich informs all $eing an nature. There is no such thing as creation out of nothing. (e trace manifestations of i eas, forms, types, species, .arieties, an in i.i uals. This process is sometimes referre to as the escent of spirit into matter, for matter is the crystalli:ation of spirit. -n stones an roc*s, mo ern science recognises .i$rations of atoms, $ut Theosophy teaches that a consciousness e2ists in stone or roc* )hich, to our finite min s, is a$solutely inconcei.a$le. The material aspect un ergoes a change at last, in the return cycle, an ultimately the uni.ersal return to the great mother, resting in her $osom till the time comes for the a)n of a ne) ay upon a more perfect scale. .The la) of harmony, or the la) of e0uili$rium, is the $asis of all form of la) recognise $y science. Aor )hat purpose is all &#age 6' this B The primary fact is a spiritual mona , )hich is eternal in the past as )ell as in the future. -t has escen e into matter un er e.ery form of manifestation. -n past cycles the spiritual mona has e.ol.e up)ar through all stages of plants, an animals, up to man himself. -t then crystalli:es an ac0uires immortality. This constitutes the in i.i uality of the true inner man, )hich is per se immortal. -n i.i uality is not the same as personality, the latter $eing only the e2perience )hich pertains to a single physical life, as +r. Smith or +r. Cones. The goal of man, or selfless immortality, is irectly oppose to selfishness, )hich is eath an estruction. ,nion of the personal self )ith the i.ine self forms )hat Bu hists term Nir.ana, or conscious $liss an rest in eternity. The in i.i ual is li*e an actor )ho plays ifferent parts on successi.e nights. The actor is al)ays one an the same, $ut he i entifies himself successi.ely )ith the .arious parts he performs. Tonight he is 8amlet, tomorro) King Lear, ne2t +ac$eth, an the follo)ing, +ar* Antony. So the in i.i uality manifests in one life as +r. Smith, ne2t as +r. Cones, an so on in another form until it has simulate e.ery type of e2perience possi$le on earth. The mona is se2less an an rogynous. 9n our plane it manifests through male or female, the se2es usually $eing alternate in successi.e incarnations1 though there are some e2ceptions to this rule. -n regar to a human $eing, Theosophy sees in him se.en mo es of manifestation. Airst, his gross material $o y, )hich )e percei.e through material senses1 secon , his .itality1 thir , the ethereal form in )hich, an through )hich, his grosser or physical manifestation, is $uilt1 fourth, the animal instincts an passions1 fifth, the min or intelligence1 si2th, the spiritual soul or the most su$tle an the highest form in )hich matter can e2ist1 se.enth an last, that i.ine ray or animation that tra.erses life after life, through the other si2, an finally constitutes all, the sum of pre.ious incarnations. Re;incarnation means the re;em$o iment of the true ego, or the in i.i uality, an this re;incarnation is $rought a$out un er *no)n la)s, calle Karma. -t is o$.ious to e.eryone )ho )ill pause a moment, that one life, e.en if it $e e2ten e a hun re years, is not a e0uate to e2perience all the things necessary to $eautify an e.elop the in i.i uality1 $esi es, re;incarnation gi.es a clear solution of many mysteries in #age D

Theosophical Siftings

... Bertam Keightley's Lectures in America

Vol 3, No 3

human nature )hich cannot $e e2plaine $y here ity or any other principle. At the present time re; incarnation is the $elief of t)o;thir s of the human race, an in early times it )as pro$a$ly accepte $y a still larger proportion. -t is a 7hristian octrine, as is manifest from the con.ersation $et)een Cesus an Nico emus, the instance of the man $orn $lin , an se.eral other passages in the =ospel. -t )as hel $y Custin +artyr, 7lement of Ale2an ria, 9rigen, an , to some e2tent, $y St. Augustine. -t is the $asis of the octrine of original sin, an she s light upon the ou$le nature of man, an the continual contest $et)een flesh an spirit. &#age E' -n a )or , that it alone a e0uately sol.es the pro$lem of life. +any people o$/ect to the octrine of re; incarnation on the groun that )e o not remem$er any prior state of e2istence, $ut Theosophy teaches that is only ue to the fact that the physical $rain can $e conscious only of )hat has $een registere upon it. The physical $rain is a ne) formation in each life, an is in most people not sufficiently sensiti.e to register impressions procee ing from the spirituality an in i.i uality )ithin man. But )hat is calle the .oice of conscience is, in truth, nothing $ut the impulse communicate to our physical consciousness $y our inner sel.es. As the human race e.ol.es, the physical mechanism )ill respon more rea ily to these impressions, an )e shall regain the memory of our past li.es. There are men li.ing )ho, $y a special course of life an training, ha.e ac0uire that faculty, an they state that re;incarnation is a fact. Theosophists maintain that the octrine of re;incarnation may $e reasona$ly accepte $y men, $ecause it affor s the $est an only satisfactory e2planation of the ine0ualities of $irth, an of the innate ten encies )ith )hich e.ery chil is $orn, an of many other of the mysterious pro$lems of life. But remem$er that these are not the octrines of the Theosophical Society, $ut the conclusions arri.e at $y many of its mem$ers as the result of in.estigation an research. 7ertain e2periments pro.e that consciousness can $e preser.e at a istance from the physical organism1 that the greater part of the eternal uni.erse is transcen ental to our physical senses, as emonstrate $y ream life an somnam$ulism. Space cannot $e eliminate from human consciousness. -t must $e omnipotent an infinite1 lying at the foun ation of all phenomena that )e see in nature, un er the three aspects of eternal su$stance or matter, eternal motion or energy, an a$stract, a$solute consciousness. These are not separate things, $ut one, e.ery)here present at e.ery point. The personal self is em$race in a larger )hole. The true ego preser.es all that is highest an $est in numerous incarnations. The theory that the earth mo.es roun the sun is accepte $ecause it $est e2plains all the facts o$ser.e . Aor a similar reason the octrine of reincarnation shoul $e recei.e . -t is a matter of recollection to some persons, particularly chil ren. Theosophy teaches that after eath the human ego passes into a su$/ecti.e con ition, an there en/oys the complete fruition of all its higher affections, lo.es, an aspirations. All the animal passions, impulses, an esires are left $ehin in an interme iate state $efore the ego passes into the su$/ecti.e con ition in )hich the ego is )holly a$sor$e in the $liss of its present e2perience. -t oes not reali:e the fact that it has left the physical )orl , an is too fully occupie to reflect upon an thin* a$out the actual state, )hich is li*e that of the man )ho is a$sor$e in listening to a strain of $eautiful music. 8is attention is too completely engage to permit him to $e conscious of anything e2cept the music to )hich he is listening. (hile he remains &#age 5' in that con ition he is o$li.ious to his actual surroun ings, an )ill e.en $e una)are that someone is spea*ing to him. But remem$er the e2perience of the ego in the su$/ecti.e )orl are real to it, an many times more .i.i than are any of the e2periences of the earth;life, of )hich )e are familiar. Since the ego is in a su$/ecti.e con ition, it cannot meet an recognise eparte spirits in the or inary sense of the meaning of those )or s1 $ut all those to )hom it has $een attache , or )hom it has lo.e uring earth;life, )ill $e present as really an actually as if they )ere still li.ing together in actual life. An this, )hether those persons are alrea y ea or still li.ing upon the earth. The #age 3

Theosophical Siftings

... Bertam Keightley's Lectures in America

Vol 3, No 3

$est analogy to gui e one in forming a correct conception of the su$/ecti.e state of e2istence may $e foun in the stu y of our ream;life. -n a .i.i ream )e are conscious, of ela$orate scenery an surroun ings. (e hol long an animate con.ersations )ith persons li.ing an ea , or e.en )ith strangers, an )hile )e are reaming, the )hole e2perience is as actual an real to us as our )a*ing life. But, ne.ertheless, there can $e no 0uestion that )e are oursel.es $oth the creator of the scenery an surroun ings of our reams, an of the personages )ho figure therein, an )e are the inspirers of the thoughts )hich they e2press. -t is in a manner analogous to this that the ego creates its o)n o$/ecti.e )orl , an the personages )ho play their parts in this su$/ecti.e life. -n this )ay alone is it possi$le for the after; eath state to $e one of perfect $liss. Ta*e, for instance, the case of a hus$an an )ife, )hen the hus$an is eeply in lo.e )ith the )ife, $ut she oes not reciprocate that affection. -f the hus$an ies, he certainly cannot $e happy )ithout the companionship of the )ife he has lo.e . But shoul the )ife happen to $e in lo.e )ith some other person, she )ill not )ant her hus$an )ith her. 8o)e.er, )hen $oth are ea , the )ife )ill figure as a part of the hus$an 's su$/ecti.e e2perience, $ut the hus$an )ill play no part in that of the )ife. Supposing a )oman has ha three or four hus$an s, an ha truly lo.e each one, they )ill all play a part in the )ife's after; eath ream in the same or er in )hich she lo.e them, an to the e2tent to )hich she )as attache to them1 an similarly, each of the hus$an s, )ho ha truly lo.e his )ife, )ill ha.e her as a part of his e2perience )hen he passes into the su$/ecti.e con ition. Nature is an a$solutely /ust, yet a *in ly mother, to her chil ren, an )hile she re0uires at the han of e.ery man the payment of his /ust e$ts to the uttermost farthing, she yet pro.i es for him a long perio of $lissful rest an refreshment $efore he is calle upon to ta*e up ane) the $ur en of earth;life, an to pay the penalties )hich he has eser.e through his o)n actions. The larger part of )hat )e term sin an e.il procee s from, an , is confine , to the animal nature an instincts )ithin us, an although these must of necessity pro uce their appropriate conse0uences, on the physical plane, in su$se0uent li.es, yet the higher nature of the man is not so eeply staine $y them as to ren er him, &#age 4' as a rule, unfitte for a $lissful su$/ecti.e con ition after eath. -t re0uires a Satan in human form to eser.e a su$/ecti.e hell. The .ast ma/ority of human $eings pass into a $lissful con ition after eath, $ut the intensity of the $liss they e2perience )ill epen upon the e2tent to )hich the man has e.elope his spiritual aspirations. Theosophy hol s that men are more often sinne against than sinning, an since )e suffer personally for ee s one $y our egos in past e2istences, of )hich )e ha.e no recollection, /ustice re0uires that the personal consciousness of man shoul in some )ay $e compensate for the sufferings )hich his inner self, or spiritual ego, has eser.e . +oreo.er, a large part of our suffering is ue to the fact that many of our $etter an no$ler aspirations an longings can fin no fulfilment in earth;life, o)ing to the pressure of circumstances, an it is /ust these )hich fin their complete fruition in the su$/ecti.e )orl . Theosophy accepts as genuine the phenomena *no)n as spiritualistic, e2cepting, of course, those cases )hich are pro.en to $e frau s. But it iffers from spiritualism in the e2planation it gi.es of them. Theosophy teaches that the physical phenomena of the sance rooms are not pro uce $y the spirits of the eparte , )ith the e2ception, ho)e.er, of the occasional inter.ention of suici es in these pro uctions. (ith regar to the intelligence manifeste in many so;calle spirit communications, Theosophy hol s that it is eri.e from the higher consciousness of the me ium or one of the sitters present. -n reference to the phenomena of materiali:ation, Theosophy says they are pro uce mainly through the me ium's astral $o y, )hich oo:es out from the left si e, an assumes the form of some person )hose picture is .i.i ly impresse on the mental sphere of one of the sitters present, or else moul s itself upon the astral corpse, )hich the ego lea.es $ehin in the su$tile )orl $efore it passes into the su$/ecti.e con ition. But Theosophy hol s that it is possi$le for the spirit of a li.ing human $eing to ta*e up the mental .i$rations procee ing from an entity in the su$/ecti.e )orl , an so to reflect as it )ere, the mental con itions an surroun ings of that ego1 $ut the ego in 0uestion is not conscious of such communication #age <

Theosophical Siftings

... Bertam Keightley's Lectures in America

Vol 3, No 3

ta*ing place, $ecause in that con ition the faculty of self;analysis or self;reflection is ormant. -t must $e remem$ere that psychic phenomena e2iste long $efore the manifestations in mo ern times. The 7ostatics, S)e en$org, Caco$ BFhme, an others, ga.e e.i ence of a$normal faculties an po)ers )hich )e term psychic. So, also, #aracelsus, Van 8elmont, an the Al$igenses, the #ythonesses an Sy$ils of =reece, The Ce)s ha their schools of the prophets for the training of the faculties. The %gyptian, #ersian, an -n ian schools ha systematic plans of training. (hat )as it that )as taught in these mysteries B %.ery great )riter of anti0uity has $orne )itness to the .alue of the science of nature an man, All the great in.entors, teachers, an lea ers of men, ha.e taught the &#age G' same. The %gyptians possesse *no)le ge of electricity, an pro$a$ly of steam also. 8ypnotism or mesmerism is mentione in the ol est Ve as an $oo*s ating $ac* to the earliest night of time. #ythagoras an #lato spo*e of these mysteries in the highest terms. Theosophists maintain that this is the $eginning of a more spiritual cycle, an that )ithin the ne2t fe) years mental e.olution )ill ma*e e2traor inarily rapi a .ancement, supplemente $y great scientific isco.eries an the emonstration of finer forces in nature. The e2periments of the famous 7harcot in hypnotism illustrate the scientific a)a*ening to the importance of occult forces. The psychological researches of Ri$ot an Binet are of e0ually great importance The comprehensi.e philosophy more or less e2poun e $y numerous Theosophic pu$lications is a preparatory course for the esoteric teachings gi.en to her pupils $y +me. Bla.ats*y, an in.ol.es the $asic la)s of reincarnation an Karma. +uch of the superficial literature of the ay em$o ies in a cru e form theories promulgate $y Theosophists, such as refer to manifestation of the magnetic an electrical forces, to the phenomena of clair.oyance, clairau ience, somnam$ulism an mesmerism. #opular taste cra.es the e2altation of the senses thus affor e , an fee s its hunger for the mar.ellous, $ut isolate stu ents are ma*ing unimpassione an careful e2pe itions into the psychological realm; collecting the fun amental la)s of $iology, an preparing te2t;$oo*s for the coming generation. #ossi$ly not another century )ill pass $efore the attri$utes of ether )ill $e as familiar to man as those of gas, an his intelligent manipulation may e.elop cognition of ne) functions an potencies in himself, fulfilling the ancient prophecy that all nature shall $e su$or inate to man. There is nothing mystic in the stu y of Theosophy1 it is simply in.estigation of natural la)s an the e.elopment of natural po)ers, latent though they $e in e.ery soul, an in the present state of thought, )hen the min s of men are in a constant ferment, an the e.elopment of ne) an strange po)ers an faculties is rapi ly ta*ing place among us, a scientific stu y of the *no)le ge possesse $y our forefathers )ill $e of inestima$le .alue to man*in . The imme iate a .antage of the pursuit of Theosophy is the impetus it affor s humanity to)ar self; analysis an self;stu y H a positi.e *no)le ge of the present in place of .ague $eliefs an useless speculations upon future e2istence H a /ust estimate of man's relation to society an his uties to himself1 for ? the stu y of man*in is man?, an although his life is $ut an infinitesimal fraction of the )hole, it shares )ith it the attri$ute of en lessness. An this $rings us to the 0uestion of religion. No), the first point )hich - )ish to say to you in regar to religion is that it must $e scientific. 9ur tenets must conform to strict logic an $e capa$le of rational e2planation. (e &#age 3I' must accept nothing on faith, an must not surren er our min s to $igotry or pre/u ice. -n the search of this rational an scientific religion, the lea ers of our organi:ation are teaching no) a system of Theosophy, not as a ogma, $ut as a means of assisting the mem$ers of the society in arri.ing at religious conclusions, )hich they can formulate for themsel.es into istinct an logical cree s. #age 6

Theosophical Siftings

... Bertam Keightley's Lectures in America

Vol 3, No 3

The Theosophist's comprehension of eity is pantheistic, $ut the ultimate fact is one a$solute, un*no)n an un*no)a$le. @eity is a reality, an of it man oes not, nor e.er can he *no). -n or er to un erstan him, it is necessary to $e his e0ual, an it is no use to tal* of an infinite *no)er, for if infinite, nothing can e2ist out of him, nothing is then to $e *no)n. -n the (est the goo one $y the society has $een chiefly in gi.ing a stan ing room for those )hose intellectual li.es are ar*ene $y the materialistic cree s of the ay. -t has nothing to offer to the selfish min . -ts principles of co;operation are rather for the altruistic than for the egotistic. -t furnishes a congenial companionship for all )ho are struggling to)ar a ne)er an truer light. The in i.i ual )ho attempts to stan alone cannot ha.e that support )hich is foun in the presence of companions. -n this, as in all things else, union is strength. The Theosophical Society stan s in a $etter position than any other e.er foun e , to carry on the )ar for the intellectual free om of humanity. +any societies for this purpose ha.e $een foun e from the earliest ages, $ut hitherto all ha.e faile . -n consi ering )hat the society has one to)ar s e.eloping a spirit of $rotherly $ene.olence throughout the )orl , )e must turn first to the %ast. -n no part of the )orl has there $een so much race an theological pre/u ice as in -n ia. 8ere the spirit of caste has separate man from man $y a chasm )hich ma e unite effort impossi$le, an ren ere the country helpless in the han s of e.ery con0ueror. -n this country the society has alrea y )rought great changes. -t has, $y inculcating the unity of all religions, $rought many of these people into concor )ith one another, an is ena$ling them to act together an in harmony for the general goo of the country an its people. An not the least part of its )or* has $een to $rea* o)n pre/u ices in %uropean min s in regar to the races of the %ast, an familiari:e the %astern an (estern races, an thus ma*e their relations more real an close. 9ne thousan years ago the 8in us )ere split up into small su$ i.isions, an no co;operation )as possi$le e2cept among small clans. Since the Theosophical Society commence its )or*, men of all four castes meet together an co; operate on the platform in hospitals, ispensaries, schools, etc. The society has $rought into co; operation the con0uere 8in us an their +ohamme an con0uerors1 also the Bu hists of 7eylon, )ho )ere e2pelle 4II years ago. Among the Bu hists there ha.e $een t)o churches, as )i ely separate as Roman 7atholics an #rotestants. &#age 33' A reconciliation has $een $rought a$out $et)een these t)o churches. -n the %ast men of e.ery cree H 8in us, #arsees, Bu hists, +ohamme ans, 7hinese an Capanese H all meet together, forgetting their ifferences, an cooperating in esta$lishing *no)le ge of the truths of nature. - may say right here that a part of the goo )or* one $y the Theosophists in the %ast has $een to counteract the e.ils )rought $y the missionaries of the esta$lishe churches of 7hristianity. These $y the e2ample of the missionaries an $y the octrine of .icarious atonement ha.e one much to corrupt the nati.es. The 7hristiani:e people of -n ia ha.e $een egra e rather than ele.ate $y a $elief )hich teaches them that they are to $e sa.e not $y their o)n )or*s, $ut $y the atonement of 7hrist. -n -n ia there are 356 $ranches of the Theosophical Society, an in 7eylon, also, a great )or* has $een performe , an a ne) stimulus gi.en to life, )hich has sho)n itself chiefly in the a .ance of )omanhoo in that islan , )here there are t)enty $ranches, )ith an a.erage of fifty mem$ers to a $ranch. The Society is gro)ing rapi ly. No proselyti:ing is one. -t is not a matter of con.ersion1 it is a matter of gro)th an e.elopment. (hen a min $ecomes recepti.e to higher religious truths, it )ill see* them, an until it oes $ecome recepti.e, there is no use trying to force them into it. @uring a recent tour of Capan, 7olonel 9lcott, the presi ent of the Society, lecture $efore t)el.e Bu hist sects, an in temples #age E

Theosophical Siftings

... Bertam Keightley's Lectures in America

Vol 3, No 3

)here no American or %uropean e.er $efore set foot. 8e )ent $y in.itation from the Bu hist sects there. They forme a /oint committee to recei.e him an organi:e his tour. They sent a eputation to escort him from 7eylon. 8e too* )ith him letters of cre ence an intro uction from the 8igh #riest of 7eylon, hea of the Southern Bu hist 7hurch. 8e )as recei.e royally $y the Capanese people, spo*e three times a ay to nati.e au iences num$ering se.eral thousan s each, )as entertaine in temples, an )hen he left )as presente )ith many rare $oo*s, pictures, an manuscripts for the li$rary at A yar, the hea 0uarters of the )hole Theosophical Society. (e ha.e in the Society 8in us of all castes an sects, Bu hists, +ahomme ans, #arsees, $esi es 7hristians of the #rotestant an Roman 7atholic 7hurches of e.ery sect, cree an enomination. Right here in the ,nite States )e ha.e la)yers, physicians, generals, rail)ay men, an men at the hea of large commercial enterprises. All these ha.e their in i.i ual $eliefs, $ut are acti.e mem$ers of the Society. 9ur rules permit the $roa est an most .arie in i.i ual $eliefs, an re0uire only that all shall unite in )or*ing for the cause of uni.ersal $rotherhoo , an that each shall e2ercise the same toleration to)ar s all that he e2pects to recei.e for himself. Remem$er that Theosophy is not the cree or religion of the Theosophical Society, since the Society has, an can ha.e, no cree or religion )hate.er. &#age 3D' 9n the other han , it is not a school of magic, an has nothing to offer to those $ent on purely selfish en s. Jet it must not $e suppose that )e e2pect the Theosophist to $e free from selfishness at the $eginning of his mem$ership. There are three stages of his life. (e fin in the first stage stu ents )ho ha.e /oine through fin ing in Theosophy a clue to much that is ar* in the (estern system of metaphysics1 stu ents of science )ho ha.e /oine for the sa*e of light on the genesis of man an the elements, on the relation of the moon to the earth an *in re topics1 together )ith others )ho ha.e /oine through interest in its teachings as to religious sym$olism. These fin in one another's society sympathetic an ele.ating influence, yet they gra ually $ecome satiate )ith intellectualism, )ith )or s an phrases, an come to thin* that they are ma*ing no hea )ay, an that Theosophy is all empty tal*. They are to $lame for this satiety. (hen a man has ta*en in a certain amount of *no)le ge he cannot recei.e more )ithout gi.ing out some of his store. (hen they come to un erstan this truth an to act upon it they progress to the secon state. -n this state the Theosophist esires to e2perience a lo.e of the uni.ersal $rotherhoo of man*in , an , therefore, )ants to ser.e his fello)s, an to learn ho) $est to o so. To this en it is that he )ho see*s for $roa er *no)le ge. An /ust as he )or*s for others oes he impro.e spiritually. 8is sympathies 0uic*en, his grasp of spiritual truth gro)s firmer, an his consciousness of spiritual /oy gro)s more acute. Then it is that possi$ilities of usefulness to the human race pro ucti.e of pure elight, superior to )orl ly )ealth an honours, open more an more clearly to his .ie). The most of our mem$ers are in this state, an for them the a)n of spiritual perfection has come. The results of the Theosophist's life in this stage are calm self;stu y, gro)th of charity, increase of tolerance, an a rea iness to ta*e truth )here.er foun . (ith the eeper insight into spiritual la) comes less resentful feelings as to the trials an sorro)s of the )orl . 8ope gro)s as he comes to see the true path more clearly, an there comes, $esi es, etermination to so prepare con itions as to increase his usefulness to others in the li.es that are $efore him. #rogressing, he passes $y self;stu y into the thir state, )here the main o$/ect of life is not his fame, fortune, family, or the li*e, $ut the ser.ice of the )hole human race, life $eing e icate to uty. #age 5

Theosophical Siftings

... Bertam Keightley's Lectures in America

Vol 3, No 3

-n this stage the Theosophist must neglect no uty to his fello)s, e.en to promote his o)n spiritual )elfare. Ae) ha.e yet attaine to this stage, an fe) of the fe) H perhaps only one or t)o H ha.e e.er reache true unselfishness, )hich is the esi eratum of Theosophy. But in the recognition of the high i eal, a man places himself against the stream of mo ern thought in e.ery form. &#age 33' -f he is $eaten o)n, )ho shall )on er or complain B The man )ho $reasts the ti e is the man )ho *no)s ho) strong the current is. - hope that )hen the ay comes for the recor to $e )ritten there )ill $e not a fe) )ho )ill esire the epitaph )hich +rs. Besant formulate > ?(e ha.e trie to follo) truth?. An to this goal all the teachings of his philosophy lea him, for he is taught ? -f the 'Secret #ath' is unattaina$le this ' ayK it is )ithin thy reach tomorro)?, an the octrine of Karma ser.es as the strongest incenti.e an untiring effort, for this la) is simply the la) of cause an effect on the moral an spiritual planes of nature, an runs through all li.es an connects them, so that a$solutely )hat a man so)s that shall he also reap. This is an immuta$le la), an in connection )ith re;incarnation e2plains the apparent in/ustice an ine0ualities )hich pre.ail in life. The conception of Karma ren ers a man self;reliant an self; epen ent, $ecause it teaches that he is )hat he has ma e himself $y his o)n actions in other li.es, an that his present acts etermine his future. -n this you see there is no room for .icarious atonement, or a eath;$e escape from the conse0uence of one's o)n actions $e they goo or e.il. A$solute /ustice is the *eynote of nature. The circumstances an en.ironment of each path as )ell as the innate ten encies, faculties an aptitu es of a ne) personality are etermine $y Karma, )hich teaches man's a$solute responsi$ility for his e.ery action. -f this is not a superior precept to the octrine of .icarious atonement, )e ha.e mista*en the truth, for )e $elie.e that more goo )ill result to the human race from the era ication of this erroneous conception than can $e rea ily concei.e . +ore harm has $een one $y causing men to $elie.e that they can escape from the conse0uences of their o)n acts $y shifting those conse0uences on to the shoul er of some other $eing than from any other single source. This i ea )ea*ens an emorali:es men, enfee$les their sense of personal responsi$ility, an hol s out elusi.e hopes of escape from the operations of the la)s of nature. Treating of social pro$lems, +r. Keightley tol ho) his heart leapt )ithin him )hen he rea ?Loo*ing Bac*)ar ?. 8e felt that the right chor ha $een struc*, the people's ear gaine . But coul the ream of % )ar Bellamy $e at once carrie out, that process )oul not of itself ra ically change human nature, since human nature change $ut slo)ly. Jet, to institute a system of li.ing, )hose o$/ect lessons taught helpfulness rather than intensifie selfishness, )oul accelerate progress. -t )oul , too, clarify the atmosphere ren er it more healthful. The passions, emotions, thoughts of man )ere real forces in nature, pro ucing physical effects. 8o) ifferent the physical atmosphere of a home )here the mem$ers )or*e harmoniously together from one )here this )as not the caseL &#age 3<' All human $eings are fun amentally one, an it is a$solutely impossi$le for the in i.i ual to rise )ithout raising the )hole race. The great struggle in )hich man has $een engage is $et)een the i.ine an the animal. Theosophy is self;forgetfulness. Self must $e su$ ue an con0uere an replace $y uni.ersal co;operation. -f anyone, laying asi e all pre/u ice, )oul in0uire into the ancient histories of 7hina an other countries, they )oul fin there ha $een co;operation1 $ut, unfortunately it ha $een o.erthro)n $y the internal #age 4

Theosophical Siftings

... Bertam Keightley's Lectures in America

Vol 3, No 3

ecay of corrupte gree an not from any e2ternal cause. Loo*ing at 7hristianity, it )oul $e foun that at first it )as purely unselfish, $ut, hol ing companionship )ith human selfishness, it fell into ecay $y allo)ing a num$er of persons to remain as they )ere, )hile $ecoming nominal mem$ers of the church. Selfishness is self; estructi.e. -t is human, $ut it is greatly aggra.ate $y our present e.il system of competition. =i.e a man a soun $asis to )or* on, )ith congenial surroun ings, an he )ill stea ily )or* for)ar , till ultimately the millennium is reache . 7o;operation may $e urge as the solution of the pressing pro$lems of humanity, an you naturally appeal to the selfish element of humanity1 that is, un er co;operation, ho) much $etter off you )ill $e1 an that no one )ill then suffer as they o no). But, after all, you lea.e untouche the $rutal selfishness of humanity. Jou simply su$stitute one form of selfishness for another. Theosophy, ho)e.er, ta*es up this selfishness an attempts to eliminate it, it hol s that men are one1 that there is a unity in humanity, an that it is impossi$le for the in i.i ual to lea.e the mass or a .ance alone )ithout the )hole of humanity a .ancing. Jou oppose competition $y the spiritual or i.ine la) of co;operation. Theosophy oes the same. But Theosophy is more1 it is the elimination of selfishness. 9ne of the greatest o$stacles to co; operation has $een religious ifferences. There has $een no greater impe iment since the commencement of the 7hristian era. Before this perio there )as no such opposition as there has $een since H to go no further $ac* than the Roman %mpire, an organi:ation of .arious tri$es in a single State. The go s of other nations )ere a opte , an the religions of su$/ecte nations )ere recognise . Strange to say, the change )hich has come from the +i le Ages is ue not to 7hristianity, $ut to Cu aism, )hich has ren ere 7hristianity )hat it is. @ogmatism, )hich has $ur ene 7hristianity since the ays of 7onstantine, has pause )ars, persecutions an e2clusi.eness. -t has chec*e co;operation, an ren ere impossi$le the unification of man*in . -t is the systematic gro)th of in i.i ualism as oppose to co;operation. The fun amental i ea of sal.ation is a conception more oppose than any other to soli arity of the race. No), latterly, as ogmatic religion has lost its hol on the (estern min , )e ha.e )itnesse an enormous gro)th of materialism. There is suppose to $e nothing $eyon matter *no)n to the physical senses. The ancient conception )as that each nation ha a right to its o)n religion. No religion )as $elie.e to $e superior to any other. All religions )ere ac*no)le ge to $e forms of one an the same truth. #lato an #ythagoras stu ie nature un er %gyptian priests. Appollonius of Tyana )as instructe $y Brahmins of -n ia. All thoughtful men recognise the i ea that the go s )ere .arious conceptions of facts in nature. The moment a man $egins to thin*, he says that all cannot $e right. A fe) min s ha.e graspe the conception that the num$er of men )ho ha.e attaine sal.ation along the generally accepte paths )as an infinitesimal fraction of man*in . Jou ha.e only to rea the li.es of saints of the Roman 7atholic an #rotestant 7hurches, an also the li.es of +ohamme ans, Brahmins, Bu hists, an 7hinese to fin that e.ery form of religion has ha sincere e.otees, )hose li.es ha.e $een miracles of e.otion. The spirit of materialism is foun oppose to co;operation $ecause its )hole ten ency is centrali:ation #age G

Theosophical Siftings

... Bertam Keightley's Lectures in America

Vol 3, No 3

upon self1 )ith no larger or more permanent hope, no future, no punishment, no re)ar . The ten ency is to li.e for the moment only, increasing the gro)th of selfishness an in i.i ualism. The history of the last fifty years is a emonstration of this statement, although men are often $etter than their $eliefs. +any materialists ha.e $een the e2amples of the purest of 7hristians. To oppose this gro)th of selfishness $y soun philosophy, the Theosophical Society )as foun e in Ne) Jor* in 3456. -ts fun amental i ea is co;operation, the first o$/ect $eing to formulate a nucleus of a uni.ersal $rotherhoo . There is no re0uirements of its mem$ers e2cept that they shoul e2ercise the same toleration to)ar s others )hich they claim for themsel.es. The essence of the Theosophical Society is intellectual co;operation along certain lines. 9ur foun ers chose as a $asis the intellectual or spiritual fiel , rather than the political or social platform. - eas rule the )orl . -f men thin* aright, they are sure to reach uni.ersal $rotherhoo sooner than $y any other )ay. Although the churches to ay ha.e gi.en up $urning people at the sta*e, they ha.e not a$an one social ostracism. (e ha.e, ho)e.er, in America at this age the $eginning of a ne) race. 8o) ifferent this race is from the ol is sho)n $y the success achie.e $y faith cures, metaphysical healers, Spiritualists an others. The success of these things in this country pro.es that the American has un ergone some eep;seate physiological changes ren ering his nature suscepti$le to finer .i$rations an more mystical influences than those of the people of %urope. There are a greater num$er of psychics in America than in %urope. -n the %astern States there are pro$a$ly ten times as many sensiti.es as in %urope, &#age 3E' an in 7alifornia t)ice as many as in the %astern States. -t is not so much the ? glorious climate ? as the result of the mi2ing of Spanish, -n ian, an other $loo s. These are the forerunners of another race, the si2th su$;race of the Aryan stoc*. By the e.elopment of this ne) race )e hope to arri.e at a psychic stage )hich )ill ena$le us to ma*e scientific tests of the super;physical )orl )hich lies e.ery)here aroun us. Any reform to $e permanent must $e eeply lai in its $asis or it )ill not stan the test of time. All stu ents of history ha.e notice that e.elopment an progress ha.e $een the )atch)or of man*in . The family is the first step in co;operation1 then the tri$e is forme 1 then the city is organi:e $y the tri$e1 an finally the nation is forme $y tri$es of the same $loo . Ne2t )e fin the race, an e.entually the larger an no$ler i ea of humanity as a )hole. But am$ition an a esire for po)er is an inherent i ea in human nature, an if the struggle for e2istence is remo.e , it oes not remo.e selfishness. The only thing )hich has $een remo.e is that )hich *eeps am$ition o)n, an humanity )ill ha.e more chance to gratify am$ition un er a system of cooperation than no). 8uman nature only changes slo)ly, an is influence a$o.e all things $y the i eal. -f that i eal is simply selfishness, all the animal characteristics of humanity )ill )or* out, an your system )ill fall to pieces. +r. Bellamy recently pointe out that 7hristianity is essentially co;operati.e, $ut it ma e a compromise )ith selfishness in the early ays an fell into ecay. -t soon $ecame permeate )ith the )orst forms of selfishness. The stu y of Theosophy )ill sho) men that selfishness is self; estruction, an that the only true )ay to happiness is through the practice of altruism. This $eing translate into action from generation to #age 3I

Theosophical Siftings

... Bertam Keightley's Lectures in America

Vol 3, No 3

generation )ill $ring a$out a change in human nature. Then the no$le goal of self;renunciation shall $e reache an the am$ition of man shall $e to li.e among men, for men, )ith men, an through men, till at last the soul may enter upon other cycles an uni.erses, ha.ing fulfille its lo)er e2istence, an ha.ing from man $ecome =o .

#age 33