The Inner Life, v. I/Third Section/II
BROTHERHOOD
The brotherhood of man is a fact in nature; those who deny it are simply those who are blind to it, because they shut their eyes to actualities which they do not wish to acknowledge. We need waste little time over those who deny it; nature itself will refute their heresy. More subtly dangerous are those who misunderstand it, and their name is legion.
Remember not only what brotherhood means, but also what it does not mean. It emphatically does not mean equality, for twins and triplets are comparatively rare; under all but the most abnormal circumstances, brotherhood implies a difference in age, and consequently all sorts of other differences, in strength, in cleverness, in capacity.
Brotherhood implies community of interest, but not community of interests. If the family be rich all its members profit thereby; if the family be poor, all its members suffer accordingly. So there is a community of interest. But the individual interests of the brothers not only may be, but also for many years must be, absolutely different. What interests has the boy of fourteen in common with his brother of six? Each lives his own life among friends of his own age, and has far more in common with them than with his brother. What cares the elder brother of twenty-five, fighting his way in the world, for all the prizes and anxieties of school-life which fill the horizon of that second brother?
It is not to be expected, then, that because they are brothers men shall feel alike or be interested in the same things. It would not be desirable, even if it were possible, for their duties differ according to their ages, and the one thing which most promotes the evolution of the human family as a whole is that every man should strive earnestly to do his duty in that state of life to which it shall please God to call him, as the Church catechism puts it. This does not in the least imply that every man must always remain in the station in which his karma has placed him at birth; if he can honestly and harmlessly make such further karma as will raise him out of it he is at perfect liberty to do so. But at whatever stage he may be, he should do the duties of that stage. The child grows steadily; but while he is at a certain age, his duties are those appropriate to that age, and not those of some older brother. Each age has its duties — the younger to learn and to serve, and the older to direct and protect; but all alike to be loving and helpful, all alike to try to realize the idea of the great family of humanity. Each will best help his brothers, not by interfering with them, but by trying earnestly to do his own duty as a member of this family.
The brotherhood of our Society ought to be a very real thing. It is important that we should recognize and realize a close fellowship, a feeling of real unity and drawing together. This will be achieved if members will forget their own personal feelings and think chiefly of the interests of others. The heart of the Society is making for itself a body on the buddhic plane, a channel through which the Great Ones can work. The perfection of the channel as such depends upon the attitude of the earnest and devoted members. As yet it is very imperfect, because of the tendency of each member to think too much of himself as a unit, and too little of the good and well-being of the whole. The stones of the wall must be built each in its own place; one standing out of place here, or projecting there, causes roughness, and the wall as a whole is a less perfect wall. We form but a little part of a vast scheme, one wheel as it were of a machine. It is for us to make ourselves really fit for our little part; if we do that, though we may be quite unfit to take a leading position in the drama of the world, yet what little we do is well done and lasting, and will honourably fill its place in the greater whole.
You are all aware that in seven hundred years' time our two Masters will commence the founding of the sixth root-race, and that even already They are looking about for those who will be suitable assistants for Them in that work. But there is something nearer than that to be done — and it is a work which will afford excellent practice in developing the qualities necessary for that larger work; and this is the development of the sixth sub-race of the Aryan race, which is now just beginning to be formed in North America. Already signs are to be seen of the preparations for this work; different races are being welded together in one; and we too have our part to play in this. We all recognize how important it is that a child's early years should be surrounded by good influences, and it is just the same with the childhood of a race. If we can succeed in starting this young race along right lines much will be gained; and we, even at this distance from America, can be of great help at this critical period of history, if we will.
Part of the scheme very shortly to be realized is the drawing together of the various branches of our fifth sub-race, the Teutonic. Many of us belong to that — the English colonies, the Americans, the Scandinavians, the Dutch and the Germans; and many also in France and Italy, as for example the Normans, who are the descendants of the Norsemen, and also those in southern countries who are descendants of the Goths and Visigoths. What is desired in order to promote the work of the great plan is that all these races should be drawn into much closer sympathy. This has already been achieved to a great extent in the case of England and America; it is very much to be regretted that it cannot be done in the case of Germany also, but for the present that great country seems disposed to hold aloof from the desired coalition, and to stand out for what it considers its own private interests. It is much to be hoped that this difficulty may be overcome.
The great purpose of this drawing together is to prepare the way for the coming of the new Messiah, or, as we should say in Theosophical circles, the next advent of the Lord Maitreya, as a great spiritual teacher, bringing a new religion. The time is rapidly approaching when this shall be launched — a teaching which shall unify the other religions, and compared with them shall stand upon a broader basis and keep its purity longer. But before this can come about we must have got rid of the incubus of war, which at present is always hanging over our heads like a great spectre, paralyzing the best intellects of all countries as regards social experiments, making it impossible for our statesmen to try new plans and methods on a large scale. Therefore one essential towards carrying out the scheme is a period of universal peace. Many efforts have already been made in various ways to bring about this result — for example the Peace Conference; but it seems that some other way will have to be tried.
If we of the fifth sub-race can but put aside our prejudices and stand side by side, a great work lies before us in the future. Ours is the latest sub-race, and therefore contains, generally speaking, the highest egos in evolution. Yet the majority of the people in it are by no means ready to respond to a purely unselfish motive as a means of bringing about the universal peace required.
How then can this best be attained? By making it to the interest of all these nations to insist upon universal peace. Remember that trade suffers during war. We of these various branches of the Teutonic race are the greatest trading nations of the world, and I hope that we may shortly realize that it is to our interest to bind ourselves together, and to stand for peace. Truly this is not a very high motive, for it is merely self-interest; but still when the rulers and great statesmen are moved to desire unity from the abstract love for humanity, this lower motive may help to bring their less developed fellow-countrymen into line with them, and cause them warmly to support any movement which they may set on foot for that object.
All sorts of events are being utilized to help this binding together of our race. For example, the death of Her Majesty the late Queen Victoria was very decidedly utilized for that purpose. Her life did very much in drawing the Colonies together into closer bonds with the Mother-country. Those who saw the Jubilee procession from the psychic standpoint were greatly impressed with the mighty current of high emotion thereby evoked. In her life she did much, but at her death still more was accomplished. By her death she drew close not only our Colonies, but also the United States. I was in America at the time of her death, and really it might have been their own ruler for whom the Americans were mourning, so spontaneous and so sincere were their expressions of the sense of loss. So in her death the great Queen did grand service, as well as in her life.
Each race has its own peculiarities, just as each individual has. If we wish to co-operate in the great work we must learn to allow for these, to be tolerant of them, and to regard them with a kindly interest, instead of sneering at them or letting them get on our nerves. What then can we do practically to help these great national affairs? This at least: that when in our presence unkind or sneering remarks are made about other nations, we can make a point of always putting forward considerations on the other side, and saying something kindly. We may not always be able to contradict the evil thing said, but at least we may supplement it with something that is good.
There are perhaps but few of us, but at least in the course of a year each of us probably meets at least a thousand others, and each of us may to that extent be a centre for helping our own nation to see good in others, and thus, though it may be only in a small way, we may be able to smooth the path and make the way for union easier. Many people are constantly in the habit of speaking with narrow prejudice against the peculiarities of other nations; let us at least take care not to do this, but always bear in mind the importance of promoting friendly feeling. Do not let us despair when we think how little each one of us can do in the matter; let us rather remember that every little effort will be used by Those who are working from behind. No doubt the scheme will be carried out whether or not we take the privilege which is offered to us of helping in it; but that is no reason why we should not do our best.
Nor is it only good people who are used in the promotion of the scheme. All sorts of forces are being used by the Great Brotherhood that stands behind to forward necessary work. Yes, even the very selfishness and the failings of men. “Blindly the wicked work the righteous will of heaven,” as Southey writes in Thalaba. And “All things work together for good to them that love God.” This was spoken as regards personal karma, but the same thing holds good in regard to greater and broader schemes. For example, the bigotry of the Christian Church, evil though it is, has not been altogether valueless, for it has helped to develope strength of faith, since the ignorant cannot believe strongly without being bigoted. Self-seeking in commercial pursuits is evil also, yet it has in it a certain power which can be turned to account by those who stand behind, for it developes strength of will and concentration, qualities which in a future life may be put to most valuable uses.
We each have an opportunity to help in this scheme, to co-operate on the side of good. If we do not take the opportunity offered to us, another will, and if not that other, then another, but in any case the work will be done.
We know that already some to whom the opportunity has been offered have cast it aside; but that is only all the more reason why we shou1d work with greater vigour, so as to atone for their defection — to do their share as well as our own. Never for a moment must we fear that because of such defection the work will be allowed to suffer. We cannot but regret that our poor friends should lose their opportunities — that from ignorance and lack of clear-sightedness they are working so sadly against their own interests. Yet remember that their folly is but temporary; they will awaken to the truth some day — if not in this life, then in some other. Meantime inside all is well, and the Great Work is going forward.
The evolution of the world is, after all, like any other large undertaking. Think of the making of a railway, for instance. It does not matter to the railway company or to the future passengers which workman lays a certain rail or drives a certain bolt, so long as it is well and truly done; and the overseer will attend to that. It matters very much to the workman, for he who works receives the pay, while the other gets nothing. The overseer regrets it when a workman goes off in a fit of temper or of drunkenness and refuses to work for a day; but he thinks, “Never mind, he will come back tomorrow,” and meantime he employs some one else. Many have left the work in just that way in an outburst of personality, but they will return. The question is not as to whether the work shall be done — the Masters will see to that in any case; it is only as to who will embrace the opportunity of doing it.
Many people who contend bitterly against the right are merely showing that they are not yet fit to pass this test; they have not yet reached the stage where they can forget themselves utterly in the work; their personalities are still rampant, and so they are capable of being shocked and thrown off their balance, if some new fact comes before them. It is sad, of course, but it is only temporary; they have lost a good opportunity for this life, because they are not yet strong enough for it; but there are many lives yet to come. Meantime others will take their places. Never forget that one thing of importance is that the Masters' work should be done; let us at least be among those who are doing it now, even though there are many who cannot yet see clearly enough to help us. They repudiate the Masters for this life, like a naughty little boy who gets angry with his parents, and in a fit of passion runs away and hides himself; but presently hunger brings the naughty little boy home again, and in the same way hunger for the truth which they have once tasted will bring most of them back to the feet of the Masters in their next lives. Meantime let us stand firm, and fill our hearts with peace even in the midst of strife.
If we would rise to our opportunity we must rub down our corners and get rid of our awkward personalities, and forget them in encouraging good feeling in every possible way. If we hear something said against somebody else let us at once try to put the other side, and this both with regard to nations and individuals. Counterbalance the evil by speaking the good — not to give a false impression, but to give the best possible aspect or interpretation of the facts. Our work is to make the machine run smoothly, and neutralize the friction. Our aim is to be a united whole as a Society, and to help towards harmony in the outside world. The scheme is great, the opportunity glorious; shall we take it?
Yet beware lest you should make the idea of preparing yourself for grand work in the future an excuse for neglecting the minor opportunities of every-day life. A good example of what I mean is offered by a letter which I recently received, in which the writer says that he finds himself in the position of having to teach a Theosophical Branch, and that he feels it a great responsibility, of which he cannot think himself worthy because his knowledge is at present so imperfect. Now in reply to this I shall say:
Do not be in the least troubled about your position towards your Branch. Assuredly it is a responsibility to teach, but on the other hand it is a very great privilege. Think of it rather in this way, that here are number of hungry souls, and Those who stand behind have been so kind to you as to give you the opportunity of being the channel through which these can be fed. You have the broad principles of the teaching clearly in mind, and your own common sense will keep you from going far wrong in details. I admire your extreme consciousness, but if you keep these main principles steadily before your pupils, you are very little likely to go wrong in your teaching.
We all have the responsibility of which you speak, and those of us who have to write the books and give the lectures feel it far more acutely than you can imagine. Indeed we have sometimes been told by friends that we ought to have attained adeptship before we wrote any books, so that it might be quite certain that there should be no mistakes in them. I can only say that we decided to share our imperfect knowledge with our brothers, even while we still have very much to acquire; and I think that the result has justified our decision. If we had waited until we attained adeptship, it is true that our books would have been perfect — and they are very far from being perfect now — but then you see you would all have had to wait a thousand years or so for them, which would have made a considerable difference to the work of the Society in the present century. It seems to me that the problem that lies before you is an exactly similar one. You also might refrain from teaching until you knew everything; but what would become of your Branch in the meantime?