BROTHERHOOD by Lo Guest

Brotherhood is one of those words that convey a wealth of meaning when pronounced, but become most elusive when it comes to the point of defining them concisely. How wide, and how narrow is the meaning of Brotherhood. Perhaps, it is one of those words which each and every one of us interprets differently. Before I carry on any further, let me say that I am using the word “Brotherhood” in its widest sense. Talking to people about this lecture, I was told a few times: Brotherhood, nice topic, but what about the women? I think we all know, that in the widest sense of the word, Brotherhood knows no sex discrimination, is not restrictive to any group of people, nation or creed. To express this sentiment however, I do not know of any other word in the English language that carries this all embracing meaning, and therefore have no option, but use it. After all, what is a word over and above the meaning we put into it?  Ludwig van Beethoven, in the choral of his 9th symphony embraces all the millions of this world with his music and to give vocal expression to it, he uses the poem, written by his contemporary Friedrich Schiller. Beethoven makes his music speak of Joy, the divine spark, the daughter from Elysium, whose magic unites all those, who are normally, by custom and tradition strictly divided. But Joy, the daughter of Elysium, unites all mankind, so that all men will be brothers, wherever, her gentle wings touch. The music was written by Ludwig van Beethoven, the poem by Friedrich Schiller. Both these great men belonged roughly to the same generation, and both had felt the impact of the French Revolution, which erupted across borders into Germany and

Austria. The Brotherhood of man, was a goal for which both Schiller and Beethoven fought, each in his own way, as long as they lived. Neither Beethoven nor Schiller achieved their aspirations of a Brotherhood of Man, but what they did achieve was that for a few minutes of listening to the 9th Symphony, all of us can refresh our hope that eventually there will be a Brotherhood of Man. After all, these two great men only reiterated this age-old belief once again. We must remember that Beethoven was already going deaf when he composed this music, and was totally deaf when it was first performed. The music he created was pure inspiration. No wonder this symphony ranks as one of the greatest achievements of the human spirit. Beethoven tried to show us that Joy can be the unifying factor in which man can realize humanity’s dream of ‘Brotherhood’. I think I am right in saying that the same applies to the opposite side of the coin and that is – sorrow or tragedy. When tragedy strikes an individual or a nation, how often have we seen that differences, even ancient feuds, have been forgotten in the desire or the more fortunate part of humanity to help its stricken brother? A sense of compassion overcomes all hurdles and the helping hand is extended. It is unfortunately another facet of human relations that as soon as the emergencies have abated, we revert back to our old ways of feuding and fighting and forget all about brotherhood. If we look around us, each and every one must acknowledge that we, homo sapiens, the animal that walks upright on its two feet, and is capable of thinking if it so desires, have one common factor which is undeniable and that is: we belong to the human race. This in itself should be enough to make us accept the fact that we are all brothers and accept our diversities. After all in each family, consisting of parents, a number of siblings and relatives, you have diversity. Within its small circle, you find the stronger and the weaker ones. The ones who are more advanced than the rest and you also find those who need help, who have not learned as yet how to cope with life. Under normal circumstances you will find that the members of this small circle show tolerance and compassion towards each other, and other family circles they come in contact with in their daily lives. 
I cannot help asking you and myself the question at this point: “Are the Nations of this Globe anything else but different families?” In an old little book, entitled “What is Theosophy” the definition of Brotherhood is given in this way: 
“The Brotherhood of Man is not a sentimental theory…; It is a fact in nature and Nature will ultimately compel us to accept it, even if it takes ages of suffering to bring it about. Theosophy calls to all men of good will to discover for themselves that the fundamental law of the Universe is Love and Harmony and that he who breaks it is swimming against the stream”.  Everywhere in the world over the millennia, people have talked about Brotherhood. We have heard of the Brotherhood of the Monks, the Brotherhood of various religious sects, often sects of exclusivity formed within one religion or other. We have had the Brotherhoods of Universities, of the Guilds and so on. Not all the Brotherhoods were formed with the ideas of contributing good to mankind. Brotherhoods, conspiring to do evil, to destroy instead of building, to practice Black Magic, have also always existed. However, all these groups have one thing in common. They have all been, and are to this very day, by their very exclusiveness, restrictive, and have lost the full, underlying meaning of the word Brotherhood. All these various Brotherhoods compound in their own peculiar way the human Ego, for each one thinks that they are better than their neighbour. There do exist however, since time immemorial, ‘Brotherhoods’ which have managed to preserve the true spirit of human Brotherhood. We do not know where they are, we, the ordinary folk, do not know where they are, which is just as well. Humankind at the present time is not ready to meet them face to face, for we would destroy them, being frightened of not being able to live according to their Truth. 

You will ask me, how can you talk so positively about them, if you do not know where they are or where they reside? Throughout all the mythologies in this world, within every religion, is the concept of the “Wise Men” who are the keepers of the Truth. Sometimes they are called Yogis, sometimes they are called Initiates, sometimes they are called Teachers. In the Mahatma Letters to A.P.Sinnett, the Mahatma K.H. outlines the dangers facing the real Brotherhoods when he writes: “…As you now see, connection with the outside world, can bring but sorrow to those who so faithfully serve us, and discredit to our Brotherhood.” It is only on rare occasions, that one of them makes himself known to mankind, trying once again to teach the Truth to men and make man aware of the underlying Brotherhood of Man. 

 We are all aware of the Mahatmas [or Masters of Wisdom] and the work they were promoting during the last centuries. They were well aware of the difficulties the ideas universal Brotherhood faced in our world and K.H. did not hesitate to express them. He said in one of his letters: “Every Western Theosophist should learn and remember, especially those of them who would be our followers – that in our Brotherhood, all personalities sink into one idea – abstract right and absolute practical justice for all. And that, though we may not say with the Christians, “return good for evil” – we repeat with Confucius – “return good for good; for evil – JUSTICE.” The sceptical nature of man appears to wish for constant proof that an idea, particularly an abstract, or spiritual one shows proof. Perhaps more in this century than in any other we tend to become impatient if we do not see immediate results of our efforts. After all, as somebody said so nicely, we are living in the ‘instant’ age. Instant Coffee, instant heat, instant cold, etc. I don’t think there is a shortcut to spiritual knowledge, at least not for the ordinary human being. Both K.H. and M. of the Mahatmas stressed this point again and again, warning against accepting practices in the belief of furthering one’s knowledge of the Universal Truth.Perhaps the Buddha expressed the way humanity should follow with his ideas of the eightfold path of: 

Right ViewRight AspirationRight SpeechRight ConductRight Livelihood Right EffortRight MindfulnessRight Rapture. Thinking about how these eight guidelines to living in peace and harmony in this world they seem to be so plausible, and so universal that it is strange that they have to be even said, and yet we find them reiterated again and again basically in every religion. What is so sad about it is the fact that we cannot adhere to them. I was discussing this with my secretary one day and she did not seem to be at all surprised about this. She said to me:  “I don’t know why you are so surprised, my mother always says to me when I talk about the inhumanity of man to man, that there is too much “I-Itis” in this world and that makes people forget that the ones they are hurting are people like themselves.” 

“I-Itis” I think is a wonderful word. It expresses the idea of our Ego so well, and at the same time also the fact that we have not yet learnt to control if. Over the last 200 years, the advances made by Science have been enormous. It has brought with it good and evil. One of its dilemmas is that the risk of war has become so great that the continued existence of our species has become incompatible with the new scientific methods of destruction. As Bertrand Russell says with regard to Scientists and their discoveries: “…But inevitably he finds himself casting his pearls before swine. Men who do not understand his scientific work can utilise the knowledge that he provides. The new techniques to which it gives rise often have totally unexpected effects. The men who decide what use shall be made of the new techniques are not necessarily possessed of any exceptional degree of wisdom. They are mainly politicians whose professional skill consists in knowing how to play upon the emotions of masses of men. The emotions which easily sway masses are very seldom the best of which the individuals composing the masses are capable. And so the scientist finds that he has unintentionally placed new powers in the hands of reckless men… He, (the scientist) knows that science gives power and the power which it gives could be used to increase human welfare; but he knows also that very often it is used, not so, but in the very opposite direction. Is he on this account to view himself as an unintentional malefactor?” 

Bertrand Russell carries on his ideas of Science and this world, and finishes on this note which expresses the need for a Universal Brotherhood of understanding: “It is to progress in the human sciences that we must look to undo the evils which have resulted from a knowledge of the physical world hastily and superficially acquired by populations unconscious of the changes in themselves that the new knowledge had made imperative. The road to a happier world than any known in the past lies open before us if atavistic destructive passions can be kept in leash while the necessary adaptations are made.” “Fears are inevitable in our times, but hopes are equally rational and far more likely to bear good fruit. We must learn to think rather less of the dangers to be avoided than of the good that will lie within our grasp if we can believe in it and let dominate our thoughts.” Science, by whatever unpleasant consequences it may have by the way, is in its very nature a liberator, a liberator of bondage to physical nature and, in time to come, a liberator from the weight of destructive passions. We are on the threshold of utter disaster or unprecedentedly glorious achievement. No previous age has been fraught with problems so momentous…” 

Russell finishes this last sentence with the words: “And it is to science that we must look for a happy issue.” At this point I think Bertrand Russell if falling short, for science alone is not responsible for a glorious achievement but the spirit of man has to apply to the scientific achievements the principle of his higher nature as expressed in the eightfold path I just quoted before. Most probably one of the most poignant reminders of what happens to humanity if mankind forgets that we are all brothers, can be found in the ancient Indian epic, the Mahabharata. In this Epic can be found all the trials and tribulations that man creates for himself, as hatred of his fellow men and greed and the lust for power rule him. He forgets that not only does he destroy his enemies but basically and foremost he destroys himself. 

n the Mahabharata, we find the armies of the Bharatas, uncles and cousins and other relatives in the two opposing camps. In a deeper underlying sense than the actual story told in the Epic, it depicts the struggle of humanity of good against evil and in this battle we find Brother pitched against brother. Yet, the battle has to be fought, for as Confucius said, as I quoted before: “Evil must be returned with Justice”. In this battle in the Epic finally humanity is annihilated, yet there is hope, for the grandson of Arjuna, born posthumously after the death of his father survives, and will build again. 

Perhaps this Epic tries to bring home to us how over the millennia we have failed to reach the brotherhood of men, and having failed, must try again and again until we are capable of achieving it. The greatest pity is, that all of us, whatever creed, colour or religion we belong to have received from earliest youth on the same basic message from our spiritual guidance. If we can ever manage to live by it, happily and joyfully, then we have fulfilled the teachings of the eightfold path, the teachings of Confucius, Jesus, Moses and all the other teachers mankind ever had. There will then be no need for our wise men, the Keepers of the Truth to remain hidden, for all of us will have reached full understanding. We will all have learnt tolerance and compassion and the real meaning of Brotherhood.  I am sure you all know what the saying is that I am referring to and which is so universal. It is nothing else but:  “Do unto your neighbour, what you would like your neighbour to do unto you.”  Sources: 

Isis Unveiled by H.P. Blavatsky,The Mahatma Letters to AP, What is Science, by Bertrand RussellWhat is Theosophy, by Charles J. Ryan,  The Mahabharata.                       

The above is the text of a lecture presented to the Theosophical Society Pasadena in Melbourne, Australia. The opinions expressed are those of the author and not necessarily those of the Theosophical Society

Pasadena.

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