Must they suffer in this world and the next, while he who wronged them sits beside the “holy thief” of Calvary, and is for ever blessed? On this question the clergy keep a prudent silence. (_Isis Unveiled._) And now you know why Theosophists—whose fundamental belief and hope is justice for all, in Heaven as on earth, and in Karma—reject this dogma. ENQ. The ultimate destiny of man, then, is not a Heaven presided over by God, but the gradual transformation of matter into its primordial element, Spirit? THEO. It is to that final goal to which all tends in nature. ENQ. Do not some of you regard this association or “fall of spirit into matter” as evil, and re-birth as a sorrow? THEO. Some do, and therefore strive to shorten their period of probation on earth. It is not an unmixed evil, however, since it ensures the experience upon which we mount to knowledge and wisdom. I mean that experience which _teaches_ that the needs of our spiritual nature can never be met by other than spiritual happiness. As long as we are in the body, we are subjected to pain, suffering and all the disappointing incidents occurring during life. Therefore, and to palliate this, we finally acquire knowledge which alone can afford us relief and hope of a better future. FOOTNOTES: [55] Sectarian Brahmins are here meant. The Parabrahm of the Vedantins is the Deity we accept and believe in. XII. WHAT IS PRACTICAL THEOSOPHY? DUTY. ENQ. Why, then, the need for rebirths, since all alike fail to secure a permanent peace? THEO. 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. ENQ. Is the natural result of this a desire to quit life by one means or another? THEO. 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.