Ethics of Theosophy.

Horowhenua Chronicle, 23 January 1913, Page 3

Ethics of Theosophy.

LECTURE GIVEN IN LEVIN.

A lecture on "Theosophy, tho Key to Life's Problem," was delivered at Levin on Tuesday night by Mr Thomson, secretary New Zealand section of the Theosophical Society. Tho chair was taken by Mr T. Broome, who spoko—when introducing tho lecturer—of the high degree of study that had been given to the subject of Theosophy by the lecturer who would address them that evening. Mr Thomson began his address by saying it wa,s too late to discuss why man came into being; he was here now, and it was more essential to discuss how best to utilise his existence. There were those, who looked upon life as being "a- spark of God's own lire, fixed jn a vestment of physical case." That was -i much better theory than the one of fortuitous happening, and tli3 Theosophists accepted it as being capable of proof. Touching upon religion, Mr Thomson said that religion was "that something in 'ife that was the .soul of life." True religion was tolerant; it did not look for the same degree of spirituality in (say) the Hottentot that was seen in the more cultured racw of the west. God's regard for man was universal: it was not in consonance with the love of God to picture him as only revealing himself to the men of one race or colour. Theosophy -tolerated all religious and .sought in them all for their good elements. Theosophy's great endeavour was to help man to an understanding of the lessons that this world had to teach. This world was tho most important world at present, and students of Theosophy studied it as a traveller through various countries studied the particular country he happened to lie in. But Theosophy recognised also that there were further worlds to be considered, and so the Theoisophical student allowed his mind to range. Their philosophy realised that immediately after death there was a state which Theosophy termed "the astral piano," equivalent to the purgatory of the Roman Catholics and the paradise of other sects. Tt was n state wherein the man newly deceased realised subjectively tho good and the evil he had done actively in the world. Going on to the subject of spiritual improvement, the lecturer snid that it was the duty of man +c evolve a higher standard in life; to so strive that in the future there would bo brought to pass a general view of life that would cause that man to be held in general contempt whose efforts were directed only to self-aggrandisement , . There was reward for those who strove for the betterment of their fellows; they raised and purified themselves, till in their successive lives they reached much higher standards. Tt -was by tho accumulated experiences of past lives that man reached hiis higher developments. In each succeeding life he stronger and stronger, until he reached the life of the perfect man. Of this life there was .•i beautiful ideal provided for them in the life of Christ. Tt was an ideal that man as now he was could not fully realise, but an ideal which helped all who strove earnestly to attain it. But it was not beyond man's power to attain that ideal eventually. Christ was like all of them. He and we were God's children, and He had testified that man could rise to His level; He had spoken of us as brothers. Man needed to strive earnestly and continually; to be temperate, physically, mentally and emotionally. Those who suffered were suffering for their actions—past or present. Tt wns cause and effect operating; we were subject to the kismet of the Mahommedaii, the providence of the Christian. Life was a consequential, regular progress, and there was more to be learned in life's school than there had been heretofore. The TheOKophist welcomed tho help, (he argument, tTie criticism of friend or

antagonist alike; generally it was the controversialist who gave one new klens, and it was by new ideas and the earnest prosecution of them that man progressed. Tii answering questions, Mr Thomson said he knew of his own knowledge that man "did" survive the death of his body. That was capable of proof, hut it needed to be proved by scientific tests; it wae illogical to look for objective physical proof of what was a super-physical fact. Those people who said there was no after life could have no proof; "theirs was merely a blank Tiegation I In defining tfie base of Tneosophy, Mr Thomson said it was an attempt to resuscitate the spiritual idea behind all religious It had: no antagonism to Christianity, fhere was no conflict between thorn, for Theosophy recognised that Christianity was the religion likely to raise the general standard of man. Oik< could not by any sophistry pet rid of tlie fact that Nature never forgave nwin his sins: they all had to he paid for: the ronso'inencos must ensue, good , , bad or indifferent. Nature was not moral, not immoral: it was unmoral.