Theosophy should not represent merely a collection of moral verities, a bundle of metaphysical ethics, epitomized in theoretical dissertations. Theosophy must be made practical; and it has, therefore, to be disencumbered of useless digressions, in the sense of desultory orations and fine talk. Let every Theosophist only do his duty, that which he can and ought to do, and very soon the sum of human misery, within and around the areas of every Branch of your Society, will be found visibly diminished.

—A Master of Wisdom

What contribution can students of Theosophy make to the solution of the problems confronting humanity at the present hour? Theosophy being practical, it contains teachings which are applicable to all that concerns the race-mind.

The mind is the real plane of action and the chaos which prevails today prevails primarily in the mind of the race. Clear perception of our problems is lacking and their solutions are not thought out.

Though Universal Brotherhood is on everyone's lips, it is not in everyone's heart; that is so because man does not adequately use his head to inquire and determine. H. P. Blavatsky, who could perceive what man was heading towards and what future lay in store for him, also indicated the means to ameliorate it, if it were not possible entirely to avert it. In The Secret Doctrine (I, 644) she wrote:

...the only palliative to the evils of life is union and harmony—a Brotherhood IN ACTU, and altruism not simply in name. The suppression of one single bad cause will suppress not one, but a variety of bad effects. And if a Brotherhood or even a number of Brotherhoods may not be able to prevent nations from occasionally cutting each other's throats—still unity in thought and action, and philosophical research into the mysteries of being, will always prevent some, while trying to comprehend that which has hitherto remained to them a riddle, from creating additional causes in a world already so full of woe and evil.

Thus H.P.B. knew that the present situation would be caused by unbrotherliness, the "insanity of the age," that it would be the legitimate and due effect of causes set in motion by humanity itself, and that it could be ameliorated by the promulgation of the broad teachings of Theosophy. True ideas are the crying need of mankind.

One confusing problem for the student of Theosophy arises from the existence of a large number of bodies which claim to be serving humanity and to be actuated by the principle of Universal Brotherhood. as H.P.B. pointed out, "Theosophists are of necessity the friends of all movements in the world, whether intellectual or simply practical, for the amelioration of the condition of mankind." She stated that as individuals they should feel free to engage themselves in any of these movements in particular, but "as Theosophists we have a larger, more important, and much more difficult work to do." What is that work? "To open men's hearts and understandings to charity, justice and generosity."

Applying to himself the idea put forward, each must recognize that as a student of Theosophy his task is that larger and more important one to which H.P.B. referred. Self-examination and self-analysis have to be used to tear off the mask which hides mental laziness and moral passivity. Many a student sees the need for the "larger, more important, and much more difficult work"; but the output in actual service is often superficial in quality and restricted in quantity.

That particular type of service of humanity depends upon a clear perception of two things: (1) The individual's duty to himself and consequently the work he has to do on and with himself. In the home, as well as where his livelihood is earned, and in connection with the modes and methods of his recreation, his enlightened heart has to produce self-reformation. (2) His duty to the Movement in which a nucleus of Universal Brotherhood is to be established and through which the sphere of the race-mind has to be stirred, awakened and enlightened.

These propositions need serious and sincere consideration by every earnest student who aspires to learn so that he may serve. Each must work out the implications of H.P.B's statement—"Theosophy is the most serious movement of this age."

Then a woman said, Speak to us of Joy and Sorrow.

And he answered:

Your joy is your sorrow unmasked.

And the selfsame well from which your laughter rises was oftentimes filled with your tears.

And how else can it be?

The deeper your sorrow carves into your being, the more joy you can contain.

Is not the cup that holds your wine the very cup that was burned in the potter's oven?

And is not the lute that soothes your spirit the very wood that was hollowed with knives?

When you are joyous, look deep into your heart and you shall find it is only that which has given you sorrow that is giving you joy.

When you are sorrowful, look again in your heart, and you shall see that in truth you are weeping for that which has been your delight.

Some of you say, "Joy is greater than sorrow," and others say, "Nay, sorrow is the greater."

But I say unto you, they are inseparable.

Together they come, and when one sits alone with you at your board, remember that the other is asleep upon your bed.

Verily you are suspended like scales between your sorrow and your joy.

Only when you are empty are you at standstill and balanced.

When the treasure-keeper lifts you to weigh his gold and his silver, needs must your joy or your sorrow rise or fall.

—Kahlil Gibran