Theosophy teaches that Universal Brotherhood is a fact in nature. But, our day-to-day behaviour, in most part, is so unbrotherly as to prove the statement false. We behave as though we were an isolated, encapsulated and separate entity and as a result we find ourselves amidst a lot of problems. We also find that the only solution to these problems is to adhere to the assumption and act accordingly.

The question is sometimes asked, "When millions are starving, is it right for some affluent nations to dump their surplus wheat into the sea?" This behaviour is rooted in the feeling of separateness—one powerful nation acting as a unit against other less priviledged nations. We cannot go into the economics of the problem. Ideally no man can sin alone or profit alone. What about our day-to-day life? If someone insults us, do we leave it to the law of Karma to mete out the justice? No. Depending on the time and curcumstances, we either react angrily—if our opponent is weaker—or feel depressed, helpless, and remain withdrawn if the opponent happens to be stronger. It is true that we have not reached that point of development as to be guided by our Higher Self. Yet, the minimum we can do is to think rationally, use our reason before acting, instead of simply reacting. What should really be our response? Let our own careful thought decide the course of action. It is, therefore, important to cultivate shravana (listening) and manana (reflection) so that we can base our thinking on certain spiritual truths.

Action is done on three planes—thought, word and deed. All actions begin on the plane of thought. We are our brother's keeper, teaches the Bible. Cain not only murdered his brother Abel, but questioned, "Am I my brother's keeper?" This refusal of brotherhood in thought is the root cause of unbrotherly feeling and actions. We should feel responsible for one another, support one another, and help the life to grow and progress.

Thus great care has to be exercised in the thinking process. The Bhagavad-Gita considers faultfinding a great sin. Not speaking of the fults of others is a discipline each one has to undertake. In The Key to Theosophy, Mme. Blavatsky names some of the negative Theosophical duties:

Never to backbite or slander another person. Always to say openly and direct to his face anything you have against him. Never to make yourself the echo of anything you may hear against another, nor harbour revenge against those who happen to injure you (p. 250)....No Theosophist should be silent when he hears evil reports or slanders spread about the Society, or innocent persons, whether they be his colleagues or outsiders (p. 248)....[In case what you hear may be true] then you must demand good proofs of the assertion, and hear both sides impartially before you permit the accusation to go uncontradicted. You have no right to believe in evil, until you get undeniable proof of the correctness of the statement (p. 248)....Keep silent about such things with every one not directly concerned. But if your discretion and silence are likely to hurt or endanger others, then I add: Speak the truth at all costs. (p. 252)

When a fault is detected in a person, we immediately make it a reason for us to behave in an unbrotherly manner towards him. At the root of it is envy or egoism. Do we not forgive those we love and even find excuses for their weaknesses and wrongdoings? We have to expand the circle. It may happen that our brotherly approach is not accepted or appropriately responded to by another. We must introspect and find out whether our method was right. Were we patronizing in our approach? Did we expect some kind of gratitude or indebtedness from another? Did we have a sense of superiority? If so, others are sure to sense it, and then the reaction is most likely to be quite the opposite of what we expected.

There is a tendency to gossip about a third person in his absence, or even about the whole world in general, as if the talkers themselves are aboveboard. Talking about or even pondering over the faults of others is bound to stir up emotions. Do we expect to feel brotherly towards the same person when we meet him the next time? It is absurd. The gossip shall pass, but the emotions flow and disturb the mind and thinking.

In speech we must mind the tone. We should avoid a bitter, ironical and cutting tone. In The Friendly Philosopher (p. 48), Mr. Crosbie gives the rules for speech:

Let him say what is true.
Let him say what is useful.
Let him say what is pleasant.
Let him utter no disagreeable truth.
Let him utter no agreeable falsehood.

After speech comes action. Since we have generally been reacting rather than acting, it becomes difficult to act deliberately and in the right way. However, good acts will not come automatically. If we want to be good, we must act, as goodness requires us to act. If we keep up such a practice—difficult though in the beginning—necessary emotions will surely follow.

Man's life is so complicated and confused that he needs truth as a basis for action. In his critical moment, truth will aid him in doing the right action. As brother-pupils, we owe it to one another to share this truth. If we have been benefited by it, we must let it touch others. But if something is told in confidence, we should never reveal it to another. Hence, in order to adhere to truth we must be of limited speech. If we have established the right relationship with a person, we could always speak the truth without causing hurt or misunderstanding. A pleasant lie is hyprocrisy—an unpardonable sin.

One must have personal concern and personal involvement in doing charitable acts, e.g., giving food to a needy person. We should so arrange our life that a portion of our time, money and energy should always be available as a reserve for others who are really in need. This concern should become the way of life.

Apart from Brotherhood among humans, all the lower kingdoms of nature should be respected as living beings. In nature's scheme, the lower forms of life support the higher forms, and nature does so without leading to mishandling, wastage or contempt. We must use the lower kingdoms as nature does. Calcium in our bones and iron in our blood is introduced by nature into the body without altering their Dharma, basic nature, yet contributing to the functions of the life of man—the higher life. On the other hand, we should so think, live and feel as would be beneficial to the lower kingdoms.

In fact, the duty of defending a fellow-man stung by a poisonous tongue during his absence, and to abstain, in general "from condemning others" is the very life and soul of practical theosophy, for such action is the handmaiden who conducts one into the narrow Path of the "higher life," that life which leads to the goal we all crave to attain. Mercy, Charity and Hope are the three goddesses who preside over that "life."...

A true theosophist must be a cosmopolitan in his heart. He must embrace mankind, the whole of humanity in his philanthropic feelings...."Severe denunciation is a duty to truth." It is; on condition, however, that one should denounce and fight against the root of evil and not expend one's fury by knocking down the irresponsible blossoms of its plant. The wise horticulturist uproots the parasitic herbs, and will hardly lose time in using his garden shears to cut off the heads of the poisonous weeds. If a theosophist happens to be a public officer, a judge or magistrate, a barrister or even a preacher, it is then put their trust in him, to "denounce severely" every case of "treachery, falsehood and rascality" even in private life; but—nota bene—only if he is appealed to and called to exercise his legal authority, not otherwise. This is neither "speaking evil" nor "condemning," but truly working for humanity; seeking to preserve society, which is a portion of it, from being imposed upon, and protecting the property of the citizens entrusted to their care as public officers, from being recklessly taken away.

—H. P. Blavatsky