19. The Temple of Brotherhood Universal Brotherhood is the supreme Ideal of Humanity, and towards that Ideal the world is slowly but surely moving. Today, as never before, numbers of earnest men and women are striving to make this Ideal tangible and real; Fraternities are springing up on every hand, and Press and Pulpit, the world over, are preaching the Brotherhood of Man.
The unselfish elements in all such efforts cannot fail to have their effect upon the race, and are with certainty urging it towards the goal of its noblest aspirations; but the ideal state has not yet manifested through any outward organisation, and societies formed for the purpose of propagating Brotherhood are continually being shattered to pieces by internal dissension.
The Brotherhood for which Humanity sighs is withheld from actuality by Humanity itself; nay, more, it is frustrated even by men who work zealously for it is a desirable possibility; and this because the purely spiritual nature of Brotherhood is not perceived, and the principles involved, as well as the individual course of conduct necessary to perfect unity, are not comprehended.
Brotherhood as a human organisation cannot exist so long as any degree of self-seeking reigns in the hearts of men and women who band themselves together for any purpose, as such self-seeking must eventually rend the Seamless Coat of loving unity. But although organised Brotherhood has so far largely failed, any man may realise Brotherhood in its perfection, and know it in all its beauty and completion, if he will make himself of a wise, pure, and loving spirit, removing from his mind every element of strife, and learning to practise those divine qualities without which Brotherhood is but a mere theory, opinion, or illusive dream.
For Brotherhood is at first spiritual, and its outer manifestation in the world must follow as a natural sequence.
As a spiritual reality it must be discovered by each man for himself, and in the only place where spiritual realities can be found - within himself , and it rests with each whether he shall choose or refuse it.
There are four chief tendencies in the human mind which are destructive of Brotherhood, and which bar the way to its comprehension, namely: Pride Self-love Hatred Condemnation Where these are there can be no Brotherhood; in whatsoever heart these hold sway, discord rules, and Brotherhood is not realised, for these tendencies are, in their very nature, dark and selfish and always make for disruption and destruction. From these four things proceeds that serpent brood of false actions and conditions which poison the heart of man, and fill the world with suffering and sorrow.
Out of the spirit of pride proceed envy, resentment, and opinionativeness. Pride envies the position, influence, or goodness of others; it thinks, “I am more deserving than this man or this woman”; it also continually finds occasion for resenting the actions of others, and says, “I have been snubbed,” “I have been insulted,” and thinking altogether of his own excellence, it sees no excellence in others.
From the spirit of self-love proceed egotism, lust for power, and disparagement and contempt. Self-love worships the personality in which it moves; it is lost in the adoration and glorification of that “I”, that “self” which has no real existence, but is a dark dream and a delusion. It desires pre-eminence over others, and thinks, “I am great,” “I am more important than others”; it also disparages others, and bestows upon them contempt, seeing no beauty in them, being lost in the contemplation of its own beauty.
From the spirit of hatred proceed slander, cruelty, reviling, and anger. It strives to overcome evil by adding evil to it. It says, “This man has spoken of me ill, I will speak still more ill of him and thus teach him a lesson.” It mistakes cruelty for kindness, and causes its possessor to revile a reproving friend. It feeds the flames of anger with bitter and rebellious thoughts.
From the spirit of condemnation proceed accusation, false pity, and false judgement. It feeds itself on the contemplation of evil, and cannot see the good. It has eyes for evil only, and finds it in almost every thing and every person. It sets up an arbitrary standard of right and wrong by which to judge others, and it thinks, “This man does not do as I would have him do, he is therefore evil, and I will denounce him.” So blind is the spirit of condemnation that whilst rendering its possessor incapable of judging himself, it causes him to set himself up as the judge of all the earth.
From the four tendencies enumerated, no element of brotherliness can proceed. They are deadly mental poisons, and he who allows them to rankle in his mind, cannot apprehend the peaceful principles on which Brotherhood rests.
Then there are chiefly four divine qualities which are productive of Brotherhood; which are, as it were, the foundation stones on which it rests, namely: Humility Self-surrender Love Compassion Wheresoever these are, there Brotherhood is active. In whatsoever heart these qualities are dominant, there Brotherhood is an established reality, for they are, in their very nature, unselfish and are filled with the revealing Light of Truth. There is no darkness in them, and where they are, so powerful is their light, that the dark tendencies cannot remain, but are dissolved and dissipated. Out of these four qualities proceed all those angelic actions and conditions which make for unity and bring gladness to the heart of man and to the world.
From the spirit of Humility proceed meekness and peacefulness; from self-surrender come patience, wisdom, and true judgement; from Love spring kindness, joy, and harmony; and from Compassion proceed gentleness and forgiveness.
He who has brought himself into harmony with these four qualities is divinely enlightened; he sees whence the actions of men proceed and whither they tend, and therefore can no longer live in the exercise of the dark tendencies. He has realised Brotherhood in its completion as freedom from malice; from envy, from bitterness, from contention, from condemnation. All men are his brothers, those who live in the dark tendencies, as well as those who live in the enlightened qualities, for he knows that when they have perceived the glory and beauty of the Light of Truth, the dark tendencies will be dispelled from their minds. He has but one attitude of mind towards all, that of good-will.
Of the four dark tendencies are born ill-will and strife; of the four divine qualities are born good-will and peace.
Living in the four tendencies a man is a strife-producer. Living in the four qualities a man is a peace-maker.
Involved in the darkness of the selfish tendencies, men believe that they can fight for peace, kill to make alive, slay injury by injuring, restore love by hatred, unity by contention, kindness by cruelty, and establish brotherhood by erecting their own opinions (which they themselves will, in the course of time, abandon as worthless) as objects of universal adoration.
The wished-for Temple of Brotherhood will be erected in the world when its four foundation stones of Humility, Self-surrender, Love, and Compassion are firmly laid in the hearts of men, for Brotherhood consists, first of all, in the abandonment of self by the individual, and its after-effects is unity between man and man.
Theories and schemes for propagating Brotherhood are many, but Brotherhood itself is one and unchangeable and consists in the complete cessation from egotism and strife, and in practising good-will and peace; for Brotherhood is a practice and not a theory. Self-surrender and Good-will are its guardian angels, and peace is its habitation.
Where two are determined to maintain an opposing opinion, the clinging to self and ill-will are there, and Brotherhood is absent. Where two are prepared to sympathise with each other, to see no evil in each other, to serve and not to attack each other; the Love of Truth and Good-will are there, and Brotherhood is present.
All strifes, divisions, and wars inhere in the proud, unyielding self; all peace, unity, and concord inhere in the Principles which the yielding up of self reveals. Brotherhood is only practised and known by him whose heart is at peace with all the world.
20. Pleasant Pastures of Peace He who aspires to the bettering of himself and humanity should ceaselessly strive to arrive at the exercise of that blessed attitude of mind by which he is enabled to put himself, mentally and sympathetically in the place of others, and so, instead of harshly and falsely judging them, and thereby making himself unhappy without adding to the happiness of those others, he will enter into their experience, will understand their particular frame of mind, and will feel for them and sympathise with them. One of the great obstacles to the attainment of such an attitude of mind is, prejudice, and until this is removed it is impossible to act toward others as we would wish others to act toward us.
Prejudice is destructive of kindness, sympathy, love and true judgement, and the strength of a man's prejudice will be the measure of his harshness and unkindness toward others, for prejudice and cruelty are inseparable. There is no rationality in prejudice, and, immediately it is aroused in a man he ceases to act as a reasonable being, and gives way to rashness, anger, and injurious excitement. He does not consider his words nor regard the feelings and liberties of those against whom his prejudices are directed. He has, for the time being, forfeited his manhood, and has descended to the level of an irrational creature.
While a man is determined to cling to his preconceived opinions, mistaking them for Truth, and refuses to consider dispassionately the position of others, he cannot escape hatred nor arrive at blessedness.
The man who strives after gentleness, who aspires to act unselfishly toward others, will put away all his passionate prejudice and petty opinions, and will gradually acquire the power of thinking and feeling for others, of understanding their particular state of ignorance or knowledge, and thereby entering fully into their hearts and lives, sympathizing with them and seeing them as they are.
Such a man will not oppose himself to the prejudices of others by introducing his own, but will seek to allay prejudice by introducing sympathy and love, striving to bring out all that is good in men, encouraging the good by appealing to it, and discouraging the evil by ignoring it. He will realise the good in the unselfish efforts of others, though their outward methods may be very different from his own, and will so rid his heart of hatred, and will fit it with love and blessedness.
When a man is prone to harshly judge and condemn others, he should inquire how far he falls short himself; he should also reconsider those periods of suffering when he himself was misjudged and misunderstood, and, gathering wisdom and love from his own bitter experience, should studiously and self-sacrificingly refrain from piercing with anguish hearts that are as yet too weak to ignore, too immature and uninstructed to understand.
Sympathy is not required towards those who are purer and more enlightened than one's self, as the purer one lives above the necessity for it. In such a case reverence should be exercised, with a striving to lift one's self up to the purer level, and so enter into possession of the larger life. Nor can a man fully understand one who is wiser than himself, and before condemning, he should earnestly ask himself whether he is, after all, better than the man whom he has singled out as the object of his bitterness. If he is, let him bestow sympathy. If he is not, let him exercise reverence.
For thousands of years the sages have taught, both by precept and example, that evil is only overcome by good, yet still that lesson for the majority, remains unlearned. It is a lesson profound in its simplicity, and difficult to learn because men are blinded by the illusions of self. Men are still engaged in resenting, condemning, and fighting the evil in their own fellow-men, thereby increasing the delusion in their own hearts, and adding to the world's sum of misery and suffering. When they find out that their own resentment must be eradicated, and love put in its place, evil will perish for lack of sustenance.
“With burning brain and heart of hate, I sought my wronger, early, late, And all the wretched night and day My dream and thought was slay, and slay. My better self rose uppermost, The beast within my bosom lost Itself in love; peace from afar Shone o'er me radiant like a star. I Slew my wronger with a deed, A deed of love; I made him bleed With kindness, and I filled for years His soul with tenderness and tears.” Dislike, resentment, and condemnation are all forms of hatred, and evil cannot cease until these are taken out of the heart. But the obliterating of injuries from the mind is merely one of the beginnings in wisdom. There is a still higher and better way. And that way is so to purify the heart and enlighten the mind that, far from having to forget injuries, there will be none to remember. For it is only pride and self that can be injured and wounded by the actions and attitudes of others; and he who takes pride and self out of his heart can never think the thought, “I have been injured by another” or “I have been wronged by another.” From a purified heart proceeds the right comprehension of things; and from the right comprehension of things proceeds the life that is peaceful, freed from bitterness and suffering, calm and wise. He who thinks, “This man has injured me,” has not perceived the Truth in life; falls short of that enlightenment which disperses the erroneous idea of evil as a thing to be hatefully resented. He who is troubled and disturbed about the sins of others is far from Truth; he who is troubled and disturbed about his own sins is very near to the Gate of Wisdom. He in whose heart the flames of resentment burn, cannot know Peace nor understand Truth; he who will banish resentment from his heart, will know and understand.
He who has taken evil out of his own heart cannot resent or resist it in others, for he is enlightened as to its origin and nature, and knows it as a manifestation of the mistakes of ignorance. With the increase of enlightenment, sin becomes impossible. He who sins, does not understand; he who understands does not sin.
The pure man maintains his tenderness of his heart toward those who ignorantly imagine they can do him harm. The wrong attitude of others toward him does not trouble him; his heart is at rest in Compassion and Love.
Blessed is he who has no wrongs to remember, no injuries to forget; in whose pure heart no hateful thought about another can take root and flourish. Let those who aim at the right life, who believe that they love Truth, cease to passionately oppose themselves to others, and let them strive to calmly and wisely understand them, and in thus acting toward others they will be conquering themselves; and while sympathizing with others, their own souls will be fed with the heavenly dews of kindness, and their hearts be strengthened and refreshed in the Pleasant Pastures of Peace.
