Seldom does one associate the idea of liberty with evolution, yet there can be no true evolution without liberty and freedom of choice.

When we approach this subject of liberty or freedom to choose the types of thoughts we shall accept or generate, the types of feelings or emotions we shall encourage or engender, or the types of actions we shall perform, we must dissociate the ancient concept of true liberty from the modern one, which often fails to distinguish between liberty and license.

The Theosophical idea of liberty is the same as the true ancient conceptions of that term, and implies evolution carried forward to its ultimate end, which is freedom from the bondage of matter through spiritual insight and determination. Such freedom comes about by the acquisition of discernment and discrimination, the natural concomitants to the deliberate choice of spiritual ideals and ideas as opposed to their material counterparts.

When the desire to know the truth arises in the mind-heart of man, and the will to serve his brother-man flowers as a result of such desire, a crucial stage is reached, and according to the choices made will be the progress or retrogression of the "chooser."

This idea that our choices lead either to progress or retrogression will make us perceive the necessity for right choice, and right choice implies the acquisition of true knowledge and its application in the fields of our mind emotions and physical nature.

The first step towards the acquisition of true knowledge is not just the desire and determination to acquire it, but rather the purification of the inner motive, or the reason why we desire such knowledge. As Mr. Judge states in The Ocean of Theosophy: "Even a Buddha or a Jesus had first to make a vow, which is a desire, in some life, that he would save the world or some part of it, and to persevere with the desire alive in his heart through countless lives." With the right motive of helping or serving others, the next step that naturally follows is that of finding ways and means to serve. It is here that the necessity is seen for the study of the Teachings, testing them by the process of application in daily life, in the light of service or help rendered to others. Not all types of "service" are helpful to others; so, as our knowledge increases through study and application, our ability to discriminate between right and wrong service is also strengthened.

It will be seen that freedom of choice plays a most important part here; we are constantly choosing, every moment of the day in one way or another, but choice with the motive of service behind it produces a more deliberate, discerning and discriminative attitude of mind, which in turn gives rise to actions more beneficial and helpful to the whole "stream of evolution" on our planet Earth.

Just as individual choice in the right direction is responsible for the progressive evolution of any one individual, so, too, the collective choices of all result in the progressive advancement of all beings in the scheme of evolution. Here will be seen the responsibility of the individual in clearly setting before his mind's eye the goal of service instead of that of liberation. The Voice of the Silence explains why the Path of Renunciation is superior to the Path of Liberation. It is the goal of renunciation that is kept in view by all true Theosophists who wish to follow in the footsteps of the Great Teachers of Humanity, who are also "the True Servants of Humanity."

Evolution consists "in raising up to a higher state all the matter concerned in the chain of globes to which the earth belongs" (The Ocean of Theosophy, p. 62). This is the work in which all individuals are engaged, whether they are consciously aware of it or not. Are we not told in The Voice of the Silence:

Help Nature and work on with her; and Nature will regard thee as one of her creators and make obeisance.

And she will open wide before thee the portals of her secret chambers, lay bare before thy gaze the treasures hidden in the very depths of her pure virgin bosom. Unsullied by the hand of matter, she shows her treasures only to the eye of Spirit—the eye which never closes, the eye for which there is no veil in all her kingdoms.

To become conscious co-workers with Nature is the prerogative of all human beings, who alone have the liberty or freedom of self-choice; and upon this choice depends the harmonious progress of all the beings evolving with us on our planet Earth. To end this short article, another quotation from The Voice of the Silence may be given:

Which wilt thou choose, O thou of dauntless heart? The Samtan of "Eye Doctrine," fourfold Dhyana, or thread thy way through Paramitas, six in number, noble gates of virtue leading to Bodhi and to Prajna, seventh step of Wisdom?

Fame and wealth without wisdom are unsafe possessions.

You can tell the man who rings true from the man who rings false, not by his deeds alone, but also by his desires.

False men and shams talk big and do nothing.

The friendship of one wise man is better than the friendship of a host of fools.

Seek after the good, and with much toil shall ye find it; the evil turns up of itself without your seeking it.

An evil and foolish and intemperate life should not be called a bad life, but rather, dying long drawn out.

Fortune is lavish with her favours, but not to be depended on. Nature on the other hand is self-sufficing and therefore with her feebler but trustworthy resources she wins the greater meed of hope.

A sensible man takes pleasure in what he has instead of pining for what he has not.

The pleasures that give most joy are the ones that most rarely come.

—Democritus