“Theosophy is a cry of the Soul.”
(Statement attributed to William Q. Judge by his co-workers)

“The fundamental doctrines of Theosophy are of no value unless they are applied to daily life. To the extent to which this application goes they become living truths, quite different from intellectual expressions of doctrine. The mere intellectual grasp may result in spiritual pride, while the living doctrine becomes an entity through the mystic power of the human soul.” (William Q. Judge, “Friends or Enemies in The Future”)

“Great intellectual powers are often no proof of, but are impediments to spiritual and right conceptions; witness most of the great men of science. We must rather pity than blame them.” (H. P. Blavatsky, “Dialogues between the Two Editors: On Astral Bodies, or Doppelgangers”)

“As to understanding the [Theosophical] doctrines, it is my opinion that this is as easy for the uneducated as for the educated. Indeed, in some cases, over-education has been a bar, and deep intellectual study of Theosophy has led to a want of comprehension of the principle of Brotherhood and to a violation of it. The purpose and aim of Theosophy in the world is not the advancement of a few in the intellectual plane, but the amelioration of all human affairs through the practice of Brotherhood. The theosophical doctrines show what Brotherhood is and how it is to be practiced, and if we cannot succeed in the practice of it then we are failures.” (William Q. Judge, “Forum Answers” p. 117-118)

“All those errors, all the hypocrisy, that have been developed have proceeded from or been fostered by too much intellectual playing with Theosophy. Let us try to make it a living thing and not a mere intellectual gymnastics. If it is taken up only by the intellect it will surely break down at the first strain.” (William Q. Judge, Message to the Aryan Branch of the Theosophical Society in New York, May 1895)

“Blessed are the pure-hearted who have only intuition — for intuition is better than intellect.” (H. P. Blavatsky, “She Being Dead Yet Speaketh”)

“High scholarship and a knowledge of metaphysics are good things to have, but the mass of the people are neither scholars nor metaphysicians. If our doctrines are of any such use as to command the efforts of sages in helping on to their promulgation, then it must be that those sages — our Masters — desire the doctrines to be placed before as many of the mass as we can reach. This our Theosophical scholars and metaphysicians can do by a little effort. It is indeed a little difficult, because slightly disagreeable, for a member who is naturally metaphysical to come down to the ordinary level of human minds in general, but it can be done. And when one does do this, the reward is great from the evident relief and satisfaction of the enquirer.

“It is pre-eminently our duty to be thus practical in exposition as often as possible. Intellectual study only of our Theosophy will not speedily better the world.” (William Q. Judge, “What Our Society Needs Most”)

“Many persons have joined the Theosophical Society and its sphere of work has greatly extended. And now no less than then, the workers have begun to pay too much attention to the intellectual side of Theosophy and too little to that phase on which the Masters who are behind insist and which is called by H.P.B. in The Voice of the Silence the “heart doctrine.” Others also have said that they do not want any of the heart doctrine, but wish us to be highly respectable and scientific.” (William Q. Judge, “What The Masters Have Said”)

“In these matters there is no child’s play nor the usual English and American method of mere book-learning, — we must absorb and work into the practice and the theory laid down, for they are not written merely for the intellect, but for the whole spiritual nature. There must be within the man something which he already knows, that leaps up and out when he scans the books of wisdom; a thing already existing, which only takes an added life or confirmation from books. True Theosophy has all that is practical, but many forget this; there is no greater system of practice than that required by it.” (William Q. Judge, “Answers to Questioners”)

“Civilization has ever developed the physical and the intellectual at the cost of the psychic and spiritual. The command and the guidance over his own psychic nature, which foolish men now associate with the supernatural, were with early Humanity innate and congenital, and came to man as naturally as walking and thinking.” (H. P. Blavatsky, “The Secret Doctrine” Vol. 2, p. 319)

“Theosophical principles to be vital, must be lived from within, outwards. They should pass uninterruptedly from the state of intuitive ideas into that of objective activity. Pure intellect, analytical and agnostic in attitude, delays this process. While it searches the content of the heart in the spirit of a customs officer examining suspected luggage, much of the force of that heart’s spontaneity is lost. We are dealing with questions of Force, and, from that aspect, intuitive ideas are deadened the moment they are intellectualized.” (Julia Keightley, “Theosophy in The Home,” “Theosophy” November 1896)

“Great intellect and too much knowledge are a two-edged weapon in life, and instruments for evil as well as for good. When combined with Selfishness, they will make of the whole of Humanity a footstool for the elevation of him who possesses them, and a means for the attainment of his objects; while, applied to altruistic humanitarian purposes, they may become the means of the salvation of many. At all events, the absence of self-consciousness and intellect will make of man an idiot, a brute in human form.” (H. P. Blavatsky, “The Secret Doctrine” Vol. 2, p. 163)

“The right position to take is the wish to Be. For then we know. The wish to know is almost solely intellectual, and the desire to Be is of the heart. For instance, when you succeed in seeing a distant friend, that is not knowledge: that is the fact of Being in the condition or vibration that is that friend at the time. The translation of it into a mental reckoning or explanation, is what is called knowledge. To see an elemental on the astral plane, is for the time to be, in some part of our nature, in that state or condition. Of course there are vast fields of Being we cannot hope to reach yet. But while we strive to become divine and set our final hopes no lower than that supreme condition, we can wholly and entirely learn to be that plane which is presented to us now.” (William Q. Judge, “Letters That Have Helped Me” p. 163)

“Although there is one single Vehicle, to use a Buddhist term [i.e. a reference to the Ekayana or One Vehicle doctrine, discoursed upon most prominently in the Lotus Sutra and often mentioned in East Asian Mahayana Buddhism], yet it cannot be grasped in the beginning by the student. He must pass through sufficient experience to give him a greater consciousness before he can understand this one Vehicle. Could that unique law be understood by the beginner, could it be possible to lift us by one word to the shining heights of power and usefulness, it is certain that Those who do know would gladly utter the word and give us the sole method, but as the only possible way in which we can get true happiness is by becoming and not by intellectually grasping any single system or dogma, the guardians of the lamp of truth have to raise men gradually from stage to stage.” (William Q. Judge, “Notes on The Bhagavad Gita” p. 84)

“When an offence is against us, then let it go. This is thought by some to be “goody-goody,” but I tell you the heart, the soul, and the bowels of compassion are of more consequence than intellectuality. The latter will take us all sure to hell if we let it govern only. Be sure of this and try as much as you can to spread the true spirit in all directions, or else not only will there be individual failure, but also the circle H. P. B. made as a nucleus for possible growth will die, rot, fail, and come to nothing.” (William Q. Judge, “Letters That Have Helped Me” p. 117)

“But do not, as Theosophists, confine yourselves to the intellect. The dry or the interesting speculations upon all the details of cosmogony and anthropology will not save the world. They do not cure sorrow nor appeal to those who feel the grinding stones of fate, and know not why it should be so. Address yourselves therefore to using your intellectual knowledge of these high matters, so as to practically affect the hearts of men [i.e. “intellectual knowledge of these high matters” is therefore necessary but it must be put to real use in practically helping humanity at a level beyond the purely intellectual].” (William Q. Judge, “The Promulgation of Theosophy”)

“My reference to “philanthropy” was meant in its broadest sense, and to draw attention to the absolute need of the “doctrine of the heart” as opposed to that which is merely “of the eye.” And before, I have written that our society is not a mere intellectual school for occultism, and those greater than we have said that he who thinks the task of working for others too hard had better not undertake it. The moral and spiritual sufferings of the world are more important and need help and cure more than science needs aid from us in any field of discovery. “He that hath ears to hear, let him hear.”” (Master K.H., “Letters from The Masters of The Wisdom” First Series, p. 101-102, also quoted by WQJ in “What The Masters Have Said”)

“The divine intellect is veiled in man; his animal brain alone philosophizes. And philosophizing alone, how can it understand the “SOUL DOCTRINE”?” (H. P. Blavatsky, “The Secret Doctrine” Vol. 2, p. 74)

“The Doctrine of the Heart is of the spiritual consciousness of the Ego — not perceived by the brain consciousness until right thought, and right action which sooner or later follows it, attune certain centers in the brain in accord with the spiritual vibration. It might be well to read The Voice [of the Silence] over and meditate on its sayings. You have had much of the intellectual side; there should be as much of the devotional; for what is desirable is the awakening of the spiritual consciousness, the intuition — Buddhi — and this cannot be done unless the thoughts are turned that way with power and purpose. You may, if you will, set apart a certain half-hour, just before retiring and after arising — as soon as possible after — and before eating. Concentrate the mind upon the Masters as ideals and facts — living, active, beneficent Beings, working in and on the plane of causes. Meditate upon this exclusively, and try to reach up to Them in thought. If you find the mind has strayed, bring it back again to the subject of meditation. The mind will stray more or less, at first, and perhaps for a long time to come, but do not be discouraged at the apparent results if unsatisfactory to your mind. The real results may not at once be apparent, but the work is not lost, even though not seen. It is more than likely that the work in this direction will be perceived by others rather than yourselves. Never mind the past, for you are at the entrance of a new world to you as persons. You have set your feet on the path that leads to real knowledge.” (Robert Crosbie, “The Friendly Philosopher” p. 13-14)

“Without any conceit, you know it would be admitted by those who listen to you that it would be an easy matter for you to draw diagrams, and lecture on the differentiation of species, on the various Logoi, Dhyanis, and classes of beings, Rounds and Races and so forth; but you know, and anyone can see, that if one had all these qualities at his tongue’s end, he would not be one whit better in character, nor would he possess any real knowledge — the knowledge that leads to the wisdom and power of the Adept. Intellectual acquaintance is well enough for those who are entertained by that sort of thing, but those who seek self-knowledge, who will not be satisfied with anything else, go not by that road. Self-knowledge is the first desideratum; the other is incidental, and useless without the first. The first requires whole-heartedness, self-discipline, constant service, unflagging determination. It is undertaken only by determined souls and continued by increased heroism — of such are the immortal heroes of the ages. The second can be followed by any schoolboy, and is necessary to some extent, as an equipment for the sake of others, but unless subservient to the first, it is useless as a means of growth. The general tendency is toward “intellectualism,” and it is easy to follow that line of acquisition. The effort should therefore be to present and practice the study that leads to growth, using the “process” only to assist the understanding. The opposite is too generally the practice. There are Theosophists in name and Theosophists by nature; they are different.” (Robert Crosbie, “The Friendly Philosopher” p. 162)

“It is not necessary that we understand the deeply metaphysical concepts of Theosophy, as it is to comprehend the fundamentals and be able to make an application of them to every problem of life.” (Robert Crosbie, “The Friendly Philosopher” p. 126-127)

“It has been written that he who lives the Life shall know the doctrine. Few there be who realize the significance of The Life.

“It is not by intellectually philosophizing upon it, until reason ceases to solve the problem, nor by listening in ecstatic delight to the ravings of an Elemental clothed – whose hallucinations are but the offspring of the Astral – that the life is realized. Nor will it be realized by the accounts of the experience of other students. For there be some who will not realize Divine Truth itself, when written, unless it be properly punctuated or expressed in flowery flowing words. [Note: On this point, we may do well to remember HPB’s criticism of those who are “more careful to avoid errors in spelling, than to give attention to the secret meaning,” in “The Secret Doctrine” Vol. 1, p. 521.]

“Remember this: that as you live your life each day with an uplifted purpose and unselfish desire, each and every event will bear for you a deep significance – an occult meaning – and as you learn their import, so do you fit yourself for higher work.” (William Q. Judge, “Musings on The True Theosophist’s Path”)

“Beyond question also, the Hindus [i.e. used here in the general sense of Indians] of today have more metaphysical acumen than we have. But the West is creeping up. And intellectual, metaphysical gifts are not spiritual gifts. We have all the intellect we need, active and latent.” (William Q. Judge, “Forum Answers” p. 115-116)

“Walking within the garden of his heart, the pupil suddenly came upon the Master, and was glad, for he had but just finished a task in His service which he hastened to lay at His feet.

““See, Master,” said he, “this is done; now give me other teaching to do.”

“The Master looked upon him sadly yet indulgently, as one might upon a child which can not understand.

““There are already many to teach intellectual conceptions of the Truth,” he replied. “Thinkest thou to serve best by adding thyself to their number?”

“The pupil was perplexed.

““Ought we not to proclaim the Truth from the very housetops, until the whole world shall have heard?” he asked.

““And then -“

““Then the whole world will surely accept it.”

““Nay,” replied the Master, “the Truth is not of the intellect, but of the heart. See!”

“The pupil looked, and saw the Truth as though it were a White Light, flooding the whole earth; yet none reaching the green and living plants which so sorely needed its rays, because of dense layers of clouds intervening.

““The clouds are the human intellect,” said the Master. “Look again.”

“Intently gazing, the pupil saw here and there faint rifts in the clouds, through which the Light struggled in broken, feeble beams. Each rift was caused by a little vortex of vibrations, and looking down through the openings thus made the pupil perceived that each vortex had its origin in a human heart.

““Only by adding to and enlarging the rifts will the Light ever reach the earth,” said the Master. “Is it best, then, to pour out more Light upon the clouds, or to establish a vortex of heart force? The latter thou must accomplish unseen and unnoticed, and even unthanked. The former will bring thee praise and notice among men. Both are necessary: both are Our work; but – the rifts are so few! Art strong enough to forego the praise and make of thyself a heart center of pure impersonal force?”

“The pupil sighed, for it was a sore question.” (William Q. Judge, “An Allegory”)

“Intellectualism represents the letter of the law, and the letter killeth, while the spirit maketh alive.” (William Q. Judge, “India and Her Theosophists”)

“Man, having power to choose, makes the first right steps when he acts only through the heart-perceptions of fraternity, resignation, patience, courage, altruism, all evolved by the high magic of the great name of Humanity; all strengthened and broadened when attained and used for love of that race which shall be the temple of the Spirit if it will, and by the help of those amongst us who have the ideal of service with and for the Elder Servitors. Otherwise you strengthen the intellect only; intellect the perceiver of form and formulated ideas; intellect whose proper service is to verify in Nature the facts of the continuity of spiritual laws, as intuition holds the office of verifying those laws with the Buddhi eye when Nature sleeps in man. Thus in every act in life you have a choice; each tells for or against spiritual evolution. Each choice is a step: the aggregate of these steps impels you to or from right choice in all the crises of great tests when the karmic hour strikes. You should use all the knowledge given to you to interpret the action and reaction of life about you. Thus only can you have a real and living compassion, thus only can you draw nearer to that ever-living Spirit contained by no molds but container itself of the whole.” (Julia Keightley, “Letters to a Lodge,” “The Irish Theosophist” January 1895)

“The Masters require only that each shall do his best, and, above all, that each shall strive in reality to feel himself one with his fellow-workers. It is not a dull agreement on intellectual questions, or an impossible unanimity as to all details of work, that is needed; but a true, hearty, earnest devotion to our cause which will lead each to help his brother to the utmost of his power to work for that cause, whether or not we agree as to the exact method of carrying on that work.” (“Five Messages from H. P. Blavatsky to the American Theosophists” p. 24)

“What I said last year remains true today, that is, that the Ethics of Theosophy are more important than any divulgement of psychic laws and facts. The latter relate wholly to the material and evanescent part of the septenary man, but the Ethics sink into and take hold of the real man — the reincarnating Ego. We are outwardly creatures of but a day; within we are eternal. Learn, then, well the doctrines of Karma and Reincarnation, and teach, practice, promulgate that system of life and thought which alone can save the coming races. Do not work merely for the Theosophical Society, but through it for Humanity.” (“Five Messages from H. P. Blavatsky to the American Theosophists” p. 26)

~ * ~

Important Excerpts from “Theosophy Applied to Daily Life”
by Julia Keightley, “Theosophical Quarterly” January 1905

“A man may know the entire body of universal data put forward by those scientific observers of Life who have been and who are “theosophists,” and may yet be without its vital breath, its essential life. And a man may be ignorant of the first word of the data, and may yet be a true theosophist, a very real follower of “Divine Wisdom,” and Theo-Sophia may guide his every step and radiate like the sun from his every deed. It is he who apprehends the Spirit and who lives it out in his daily life, he who makes intercourse with his fellows a communion with the Divine Spirit in man, who is the true theosophist, and not he who talks and studies — and who still fails to apply the essential Soul of the teaching.

“What then is the essence of Theosophy? When I take this word upon my lips I do not mean the system of Cosmogenesis put forward in the Secret Doctrine, though that is grandiose. Nor do I mean the Anthropogenesis, magnificent though it be. I may indeed believe these to be true. But the more I believe them and the more I put them forward, colored by my own mentality, the more do I run the risk of consolidating them into a creed unless I am careful to manifest the free and true Spirit within them all — that which has been defined as: “That united Spirit of Life which is your only true Self.” This is that essential aspect to which I am committed if my belief be vital. It is impossible that I or any other mind — should grasp this enormous system of Thought fully and entirely, so that the more I put it forward in hard and fast fashion, as an inalterable body of doctrine, the more I am on the way to build up yet another creed with which to challenge all other creeds: and so the time long war of creeds is again perpetuated. The moment comes to us all when the heart cries out for something vital, something immanent, something interior, of daily support and comfort, by which to soften the hard struggle of existence and to touch to some divine issue the purpose of our days. . . .

“I think we shall find that this essence of Theosophy is the declaration of the existence and the universality of Soul. Much indeed is implied by this. In the first place, if the Soul exists, it must be eternal in its essence, eternally enduring; this gives us rationally the tenet of Re-incarnation. The Soul, if it be universal, must be guided by its own nature, and that nature is expressed as a Law, the Law of the Soul. That Soul, in truth, is the Law; these are one and the same thing. So we come to have that which we call Karma, or the Law of moral causation, of action and reaction on all planes of Being. But the great factor which emerges from this existence of Soul — and how majestic is the emergence — the chief and divine Truth arising from the universality of Soul is that principle of Compassion and Harmony which we call Toleration, or Love, or Charity, or Eros the One Ray, and which has many names among men but which has only one spirit by which all may recognize it — the spirit of undying Patience, Trust and Hope. This universal Compassion is not an attribute of the Soul, we are told in The Voice of the Silence: 

“Compassion is no attribute. It is the Law of LAWS — eternal Harmony, Alaya’s SELF; a shoreless universal essence, the light of everlasting right, and fitness of all things, the law of Love eternal.”

“The more thou dost become at one with it, thy being melted in its Being, the more thy Soul unites with that which IS, the more thou wilt become COMPASSION ABSOLUTE.”

“Here, then, we have that by which we may test devotion to the heart of the teaching which to-day we call Theosophy, but which has been known for long ages and to many tongues and nations and men, all of which have sought to express the Spirit of Love, Compassion, Truth. If a man be possessed of this, whatever he does or thinks, he will be genuine in it; and if we wish to impart this life, we must see to it that we are living men; whatever our belief, whether Christian or Buddhist or Mahommedan, or followers of any other creed or of no creed, we shall truly live forth our belief, and Compassion as the heart of it; we shall be living men in our belief, and not dead and purely formal ones. For this is what we have as Souls to do: we have to impart and to breathe forth the Spirit of Life. And that Spirit is Peace and Good-Will to all the earth.

“It is then this Spirit of Compassion that we must apply to our lives if we would make the application of Theosophy to them.

“A mighty undertaking, this; one to dazzle and confound at first sight. And yet, since the Soul is universal, and since we are Souls, are THAT SOUL, it must follow that somewhat of this divine essence abides with us, resides in the meanest and the least of men and hallows by its presence, however hidden and however unsuspected, the darkest interiors of life. This being so, it behooves us to find the application of this principle resident in the atom as in the angel, for by this alone can our lives be made sane and whole. 

“. . . we have the counsellor within us; each one of us may hear this voice in his own heart: the heart is indeed that teacher of perfection; it whispers of this divine Love. Guided by the heart, followers of the Heart Doctrine, what shall we fear? What shall we lack? Would it not seem that we have indeed the very spirit of Theosophy when we have a breath of this Compassion stirring in the heart? And when we bend the head and listen well, what is it that we hear? 

“Compassion speaks and saith: Can there be bliss when all that lives must suffer? Shalt thou be saved and hear the whole world cry?”

“We need not then be so concerned to put forward the correct doctrine or to know the occult hierarchies or to number the spheres, but rather to distil from our daily lives the spirit of compassion and of good will. The power to help every man to fulfil his own ideal, to be really that ideal; the power to realize that the ideal is the Soul of the man speaking to him and leading him on to higher and still higher ideals as he comes to fulfil each wholeheartedly; to this it is that we need to attain. In the light of this thought the Secret Doctrine is seen to pulsate with new life. The grandeur of the Cosmogenesis, the origin and destiny of man have a wider scope. It is not now the data which strike us so much but the truth that man is a Soul, is the Universal Soul, and is indeed Compassion’s Self. A moment ago, and the Doctrine seemed too great, too remote; an intellectual concept we might be awed by, might be pleased with, but which we could hardly grasp. But now we come all at once to see that “the heart of it is Love, its consummation Peace.” We feel that here is something we can understand, can strive for; here is something the heart can embrace and the obedient mind follow after.

“It shuts no one out. It excludes no system of Thought. So that the religion and the follower are not lacking in this charity, there is no failure to fear, no limitation to harden. Disciples of this principle of loving toleration, we may seek in each religion and philosophy, in every life and sphere for that which seeketh not its own. All we need ask is that men shall truly be that which they profess to believe — and all enlightenment shall follow after. Though we may find in the Secret Doctrine that which to us is the Truth, yet also we may realize that the Truth is in all things and that the spirit of devotion and of simple piety are lights which lead in their due course to spiritual enlightenment. The Doctrine is but the expression, while the feeling of unity and of brotherhood is The Life.

“When we come to apply this principle, this indwelling essence to our life, we see it all at once as under a ray of sunlight. The pitiful hardness and grossness of material existence is shown up and we behold ourselves to be wanting in Soul. But also we find in the homeliest good will, in the least outpouring of kindness, the seed of the Divine. And we are encouraged greatly when we see that this simple devotion to the holier life is all that is asked of us by the witness within. It is not demanded that we shall know more, but that we shall love more: not that we shall do more, but that we shall be more; the Soul only asks of us that we shall manifest the Soul. Before this vision all minor differences fade away. We are in the Presence of the Mightiest, of that before which all the kingdoms of the world shall vanish, for it is itself the central factor and spirit of Being.

“. . . we are quite able to conceive this principle of charity; we are able to live the life of dedication to the service of the Soul. The Spirit of Harmony, the complete recognition of Unity, of the Identity of Soul, these we can carry into the market place and the forum; we can manifest them at home as abroad; they need not be foreign to politics, to statecraft, any more than to the school or the nursery. Our devotion to these is something which we can take with us everywhere; it will exhale from our presence and be felt by all who come in contact with us, for it is, as it were, the atmosphere of the Soul. 

“The Heart Doctrine only demands that we accord to each the right of search for his own ideal, and that we only ask of each that he shall truly manifest that ideal as he finds it. All are under the divine influx alike; no man so low that he may not become the recipient of the wisdom of the Soul, if he but serve that Soul. As the man enters the Gate of Compassion he hears the voice of the Soul and he has but to follow it. For Theosophy is not a doctrine; Theosophy is a life. “I am the Way, the Truth and the Life; no man cometh unto the Father but by me.” The Love and the truth which we show day by day in our intercourse with our fellow men have a voice, and will teach us better than all the prophets and the seers. The forces which we engender are the key to the whole problem. . . .

“It should not be supposed that this idea involves the abatement of one iota of interest in the Secret Doctrine. Much less the abandonment of the original lines laid down at the outset for the Theosophical Society. . . . “To live and reap experience the mind needs breadth and depth and points to draw it towards the Diamond Soul.” So that while we may and should put forward our own belief sincerely and with devotion, we owe it to our hearers to listen to their belief in turn, sure that there also shall identity be discovered; some trace of the universal, omnipresent Truth. In this way every religion proves and sustains the crowning Truth of Theosophy. . . .

“We have then to reach that heart, to touch it, to cause it to go through its divine motions — our own heart first, then that of others — before we can learn, or help others to learn and to Be. We annul all our efforts; we efface our own paths; we stultify our aspirations; we turn back upon ourselves if we do otherwise than seek in entire interdependence and sympathy for the wisdom of the Soul. For it is that Soul which we seek, and its Being is not other than this. It is for us as lovers of the Soul to go forth questioning others of their search, rather than to go forth as teachers who have nothing more to learn. The Soul does not so: it is not to be sequestrated: it abides everywhere, manifests on all sides. We can learn of it everywhere, wherever there is life, and most of all in the lives of humankind. It is not so vital that men should know the doctrine as that they should live the life, we have said. Should we not be wiser then to begin at that end of our problem? Our attraction and our helpfulness for others will not consist in that we know so much, as that we are of so loving a spirit. . . .

“Yet even here there is danger of overstraining the meaning. I seem to hear a voice which would say: “Beware of maudlin sentiment. Love is founded on Justice and on Law. If we are more than just to one, another must have less. Some department of Nature must pay our debt. The Love not founded on absolute Justice is no Love at all.” And thus we come to see that wisdom is perfect balance. To this we must at last attain, meantime it must be our ideal. . . .

“There is a blessing in the application of the spirit of Theosophy to daily life. May it descend upon us.”

~ * ~

This article may have raised more questions about various things. Please make use of the site search function (the magnifying glass symbol at the top of the page) and visit the Articles page to see the complete list of over 400 articles covering all aspects of Theosophy and the Theosophical Movement. You may also like to read The “Original Lines” for Theosophical Work.

~ BlavatskyTheosophy.com ~