b'\n\n\nc < \n\n\n\n\n\n\n^\'\xe2\x96\xa0<^ cs:z<x \n\n\n\n\n\n\nc .:c <:<c: CC \n\nC re <XL CC \n\nf. <c <-<.-, c<:<- \n< C CC ccc \n\n:r.^ cC ^c vCc \n\nCC CC ^rc \n\n.\'CCCC (CC \n\n. cC^^C-\'-^C\' \n\nr>^C CC \n\n\n\nC C CC \n\nc c crc \n\nC C CC \n\ncccc o: \n\n\n\nc^ CC c- \nc^c cv \n\n\n\nLIBRARY OF CONGRESS. \n\n\n\nChap,. , Copyright No. \n\nShelf..j3l^_5^5\' \n\n^-H Z \n\nUNITED STATES OF AMERICA. \n\n\n\n1 ^ ^ ^; \n\nccc cCv \nC^ C C CC \n^ C c CC \n\ndC CC CC\' \n^fc C C CC \n<tcC CC \n\n^^fc. C C CC \n\n\n\n\'CC^ \xe2\x96\xa0\xe2\x80\xa2C.r \n\n\n<-CCCCC \n\n\n(C,C< ^\xe2\x96\xa0 \n\n\n-\xe2\x96\xa0^-CCi\'c, \n\n\n\'\xe2\x96\xa0\'\xe2\x96\xa0^C c^^: \n\n\n:\'CCCC\'-^\' \n\n\n^ cccC\'f: \n\n\n;^ W<: \n\n\n^ct:^ \n\n\nccccc \n\n\nCC CC c \n\n\nCC ccc \n\n\nCC CC c \n\n\nCC ci::r" \n\n\n\xe2\x96\xa0CC C-vcr \n\n\nCC cc<t \n\n\nccc C"^ \n\n\nccc CO \n\n\n.^CC Q.i \n\n\n^<^C CCr \n\n\n^\'^CC C-- \n\n\n<cc c \n\n\n\'^^ \n\n\n. ^<^^ \n\n\n\n> <c \n\n\n\n\'C C^ \n\nc CC \n\n.CCjC \n\nc <- \n\ncC \' \n\nCC \' \n\n(C \n\n\n\nccccc< c \n\ncCcccccr \n\n\n\n\xe2\x80\xa2 v<:\xc2\xab-\' CC \n\n\n\nccc r \n\n\n\nCC CC \n\n^\xe2\x96\xa0?- \n\ncC C \n\nT c. \n\n\n\nCC- <: iic<. \n\n\n\nC C CC \nCC ^C \nC C CC \nr c tf \n\n\n\nCC I.C \n\nC;C cCc \n\nC -C CCc \n\n\n\nc.C.^-<^^ \n\n\n\n: 1 ^- \n\n^y. cC \n\nC\' ^( C c \n\nC(c\'CC \nC ( cc \n<i\'C CC \nc c c c \n\n\n\n:^ vc^cc cede \n\n^ CTCC <c <\xe2\x82\xac: < \n\nu - c^* cc ^ to \n\n\n\nr* \'\xe2\x96\xa0 rr C\'r \n\n\n\ncc < 1 \n\ncc C r \n\ncc c f \n\nCCC C \n\nCC C t \ncc C V \n\ncc< \n\nCCC/ \n\nCCC \n\nCCt: \n\n^> \n\n< cc \nr cCc \' \n\n\': ^"^- \ncccc \n\nCC<i \n\n\n\n\xe2\x96\xa0c^c.^ \n\ncc 11 ca \n\nC C^ Cc c .c \n\ncc:. c^cc \n\ncc c^c \n\nc<: c c \n\ncc (C \ncd^ cc (C \nc<c cc <c \n\n\n\n^- ^ ^ If pi s \n\ntr 5-S^ CC CC CC \n^ <oc C^ ^f ^^ ^^ \n\n4" %f^ f^ ^<^ cor > \n\n^:c:c^ dc? Ice c^ \'- \n\n.-CccdCe CCC cc cc \n^CCC fCCc CCC CCC \n\n^aCjcccccc CCC cc \n\n- C\' c ^^< CCC v^c \nrcc c cc . rr \n\n^c <: c c^c c cc .:cc \nJJCCCC C CCTccc \n\n-/ ^<^C C C cc aCc \n\n-^^^c C\' c cc^-a , \n\n-^SSS^ <^ C cc rr^ , \n\n\n\nCC cc \ncc cc \n\n\n\nc^<5\' \n\nrc:<cc\' \n\ncCiCC \n\n\n\n2P^<cc^ c c \n^cc r c wC \n^rccc c^<< \n\n^c:cc r\xc2\xab \n\n\xe2\x96\xa0^9-*^<^C C^cac \n\nC| CCC C\xc2\xabcc \n\nt,^ C \xe2\x82\xacC5 \n\xe2\x96\xa0^ c cc \n\n^ c:cicr > .b \n\n\n\ni\xc2\xbb \n\n\n\n\' Cc \n\n\n\n\n\n\n= S^CC cc \n1^ ^C Cc \n\n- ^^ <^c \n\n=^. ^cc c^ \nL. CCC cc \n\nerr u ^-- v \n\n\n\nCCC CCC \n\nace c c \n\nCCCC C C \n\ncrcc c c \n\nC(C C C C \n\n\n\n<rcccc \n\n<\xe2\x96\xa0< cccc; \n\nccccc: \n\n^rccC. \nr< cc<^ \n\nccr ac \n\n<;i^. c|c \n\ncc CCC \n\n\n\nCCC CCC \nCCC CCC \nCCC CCC \n\n^C CC CCC \n^ C<CC CCC \nC CCC CX< \n\n\xe2\x80\xa2g, -C\xc2\xab. cc;< \n\n\n\nOEUVERfo \n\nN0V20 \n\n\n\n1897 \n\n\n\n*2\'>\'ofCo"6\'\'\'\'- \n\n\n\nBROTHERHOOD \n\n\n\nNATURE\'S LAW \n\n\n\nBURCHAM HARDING \n\n\n\nNEW YORK \n\nBURCHAM HARDING \n\n144 MADISON AVENUE \n1897 \n\nL. \n\nPRICE 20 CENT \n\n\n\n\nTWO COPIES RECEIVED \n\n\n\n\n\n\nV\\^ \n\n\n\nTO THE READER. \n\nCopies of this book, in quantities, will be supplied on \nspecially moderate terms to facilitate its use in colleges, \nschools and similar institutions, and for general dis- \ntribution. \n\nThe publisher invites cooperation in giving this book \nas wide a circulation as possible, in the belief that human \nhappiness depends upon a clear understanding of the \nlaws underlying Brotherhood, or right conduct. Corre- \nspondence and suggestions to this end are solicited. \n\nB.H. \n\n\n\nCopyright, 1897, by Burcham Harding, All rights reserved, in- \ncluding those of translation. This book is copyrighted in foreign \ncountries in accordance with the provisions of their laws and of the \nInternational Copyright Law. \n\n\n\n//-- \xe2\x80\xa2^.:?\', \n\n\n\nPREFACE. \n\nThe aim of the writer of this treatise has been to \npresent simply and clearly the basis of right conduct, \ndemonstrating that it is embedded in the heart of nature. \n\nThe moral law is as firmly fixed as the heavens and the \nearth, and cannot change. Until mankind recognizes \nthis fact and moulds its actions in accordance therewith, \nsuffering and strife will continue. \n\nIt matters not whether violations of the law arise from \nignorance or wilfulness ; nature will demand retribution. \nLet all, therefore, understand the law, and teach it to \nothers, for thus will there spring up happier conditions \nin the world. \n\nIt is becoming more generally recognized that moral \ndepravity is the embodiment and outcome of man\'s \nmental states ; for iniquity may abound, but if it does not \nenter our minds, we are unaffected by it. To remove \nvicious conditions from human society, requires that \neach person be purified mentally. A sound philosophy \nbased upon nature\'s laws is the first necessity to attain \nthis mental and moral purification. \n\nThe subject of this treatise precludes the possibility of \noriginality ; and such is not claimed. The twelve lessons \nare an elaboration and extension of the \' \' Lotus Circle \nManual No. I," to the authors of which the writer is \ngreatly indebted, and also to other friends for valuable \nsuggestions and assistance. \n\nThe chapters deal consecutively with the different \naspects of the subject, carrying the reader onwards step \nby step. The questions at the end of each chapter are \nintended to facilitate class work. B. H. \n\nNew York, Nov. i, 1897. \n\n\n\nTABIvE OF CONTENTS \n\n\n\nPAGK \n\nPREJFACB ----\xc2\xbb- -3 \n\nCHAPTER I. The One lyife - - - 5 \n\nCHAPTER II. One Ivife in All - -\xc2\xbb - 14 \n\nCHAPTER III. Growth - - . - 22 \n\nCHAPTER IV. Cyclic Manifestation - - 30 \n\nCHAPTER V. The I^aw of Action - - 39 \n\nCHAPTER VI. Reincarnation - - - 48 \n\nCHAPTER VII. Progress - - - - 57 \n\nCHAPTER VIII. Duality - - - - 66 \n\nCHAPTER IX. Sevenfold Manifestation - 76 \n\nCHAPTER X. The Connecting Ray - - 85 \n\nCHAPTER XI. Universal Brotherhood - 93 \n\nCHAPTER XII. The Basis of Morals - - loi \n\n\n\nCHAPTER I. \n\nTHK ONK LIFK. \n\n" Let us build altars to the Blessed Unity which \nholds nature and souls in perfect solution, and \ncompels every atom to serve an universal end " \xe2\x80\x94 \nEmerson . \n\n" In him who knows that all spiritual beings are \nthe same in kind with the Supreme Spirit, what \nroom can there be for delusion of mind, and what \nroom for sorrow, when he reflects on the identity \nof spirit."\xe2\x80\x94 Fa^wr Veda. \n\nThe One Life pervades all regions of space and \nall forms. It is everywhere, boundless, infinite, \neternal, the origin of everything visible and \ninvisible, of all that has been, is and ever shall \nbe. \n\nThe One Life is the great force and energy of \nnature, planning and carrying into execution. It \nis architect, workman and material, the great \nmoulder of the universe and its heart. \n\nThe One Life is divided into many \' \' lives, \' \' \nparts of itself. In other words, the one great \nforce or energy of nature is sub-divided into in- \nnumerable smaller forces, or centres of force, \neach being inseparable from the One Life and \nidentical in essence with it. There is no differ- \nence, save in degree, between the " lives" that \nare found in the minerals, in plants and trees, \nin animal and human bodies, for all are parts of \nthe One Life. In one aspect, the division into \n\' * lives \' \' is illustrated by the ocean which is \ndivisible into drops, each of which is a part of \nand identical in nature with the whole ; or by \nS \n\n\n\n6 BROTHKRHOOD. \n\nelectricity generated in a single current, but \nwhich is sub- divided in its application, and used \nfor many purposes and in various places. \n\nThe One I^ife, eternal and indestructible, may \nbe termed the Soul of the universe. Similarly \neach of the " lives " is an indestructible soul, a \nseparate and distinct centre of energy, pursuing \nits own course of evolution and accumulating in \nitself the experience gained on its onward march. \nEvery point in space is filled with " lives," souls, \nor centres of force and energy, planning and \nmoulding visible and invisible nature. \n\nWe see neither the One lyife nor the \' \' lives, \' \' \nbut we perceive something of what they do, and \nthe garments they put on for a time and then \ndiscard. The mineral, vegetable, animal and \nhuman kingdoms, are terms used to classify \nsome of the forms assumed temporarily by the \nOne lyife. Ivight, heat, magnetism, electricity, \ngases and vapors, are other expressions of the \nOne lyife. The varipus objects around us are \naggregations of "lives\'" drawn together by \nmutual attraction, which have put on a clothing \nof matter. These forms endure for a certain \ntime and then disintegrate ; the \' \' lives \' \' throw- \ning off their bonds of matter are then free to seek \nother embodiment. \n\nThe One I^ife corresponds to the manifested \nDeity, superior to which, is the Unmanifested \nCause of all. Each of the "lives" is thus a \npart of the Deity, God-like and spiritual, carry- \ning on its evolution in an orderly manner, \ndirectv^d by divine wisdom. \n\n\n\nTHK ONK LIFK. 7 \n\nThis unseen One I^ife is ever-active ; from it \nall material and immaterial things proceed. As \nsaid above, it combines the offices of architect, \nworkman and material. A seed grows into a \nplant because the One lyife works within and \nthrough it, fashioning the various parts accord- \ning to the plan within the seed, attracting such \n\' * lives \' \' as are adapted to each part, and clothing \nthem with material particles. \n\nThe One Life ;^ervades everything in nature, \nits operations are universally evident. A scien- \ntist speaks of it as. the law of the conservation of \nenergj^, w^hich regulates the changes and trans- \nmutations of force, but does not admit of anni- \nhilation. Metals and rocks exhibit it in the \nforce of cohesion binding together their par- \nticles ; also, by the use of a microscope is revealed \nthe regular formation of the crystalline structures \nguided b)^ the \' \' lives. \' \' \n\nMagnetization of a steel bar causes the extremi- \nties to assume positive and negative polarities. If \nthe bar be cut into any number of pieces, each \nwill have a positive and negative end, showing \nthat the change produced by magnetization has \noccurred in the " lives," which have been polar- \nized. Chemical affinit}\', and combinations of \ngases in fixed proportions, recorded by chemical \nformulae, display the operations of the One Life. \nThe conversion of ice into water, steam, and \nvapor, at certain temperatures, is an exhibition of \nan intelligent force always at work. \n\nIn the vegetable kingdom the One Life directs \ngrowth, causing seeds to expar.d and attract \n\n\n\n8 BROTHERHOOD. \n\n"lives " in water, air, sunshine and soil, pro- \nducing the perfect plant. Conscious intelligence \nis displayed, by roots striking out towards water \nand suitable soil; leaves and shoots, as in cellars, \nturning towards the light, and reaching out to \ngrasp supports. Kach seed reproduces its own \nkind, according to the plan or pattern contained \nwithin itself, again displaying a conscious guid- \nance. In the animal kingdom the One lyife is \nseen in the automatic actions of the bodily \norgans, heart, lungs, brain, stomach, etc. Each \norgan is an aggregation of " lives \' \' embodied \nin cells whose past experience has fitted them to \ncarry on the special function of that organ. \nUpon injury occurring to any part of the body, \nthe \' \' lives \' \' exhibit conscious intelligence in \nhastening to its repair. \n\nThe invariable regularity of the laws govern- \ning the forces of nature contained in and ordained \nby the One lyife, induces people to build steam \nand electric engines, to sow their crops, erect \nedifices and do all the thousand and one things \nof everyday life. \n\nEvery object demonstrates the existence within \nitself of an unseen intelligence, guiding, building \nand controlling it. It is important to distinguish \nin the mind between the outer forms of nature and \nthe One Eif e which animates and builds them up. \nThe visible stone and metal are distinct from the \ninvisible life which binds together the molecules. \nThe plant or tree is distinct from the life which \ncauses its growth. The animal body with its \norgans is distinct from the life within. Similarly, \n\n\n\nTHK ONK I.IFE). 9 \n\nwe are not our bodies, but something within, \nwhich inhabits and uses the body, In the waking \nstate the body is the instrument we use for carry- \ning on operations in this world, but in sleep we \nremove the consciousness from the brain, and the \nbody rests until we re- awaken. The functions \nof breathing, digestion, circulation, etc. , are sus- \ntained during sleep by the \' \' lives \' \' embodied in \nthe cells of the organs, and not by the guidance \nof our brain. The phenomenon of dreams shows \nthat during sleep we possess consciousness, \nalthough it is not centred in this body, for with \neyes shut and in a dark room the most vivid \npictures may present themselves. Under the \nhypnotic influence the bodies of individuals may \nbe used to do many things which in a normal \nvState would be refrained from ; again proving \nthat the body and the power guiding it are sepa- \nrate and distinct. \n\nThe One Life is the all pervading supreme \nforce of nature operating in everything, great and \nsmall, regulating the movements of the heavenly \nspheres, as well as guiding each blade of grass ; \ndrawing up water from the ocean, holding it in \nsuspension, as clouds, and returning it as rain to \nnourish the earth. \' \' Jack Frost \' \' is but one of \nthe familiar names we give to one of the opera- \ntions of the One Life. He forms fairy pictures on \nthe windows on a cold night from the moisture in \nthe air of the room. The artist and his material \nare unseen, but the morning shows us his picture. \n\nA close analogy can be traced between the \n* \' First Cause \' \' of science and the \' \' One Lif fc, \' \' \n\n\n\nlO BROTHKRHOOD. \n\nas also between the molecules of science and the \n"lives." Every scientist, whether his bias be \ntowards a material or a spiritual basis of philo- \nsophy, postulates a "First Cause." He will \nalso admit a sub-division of the universe into \nmolecules. \n\nMuch light will be thrown upon his philosophy \nby considering the \' \' One I^if e \' \' as the \' \' First \nCause" in the manifested universe, beyond which \nis the * \' Unknowable \' \' in the unmanifested. \nFurther, let him consider the molecule, not as a \nmere metaphysical nonentity, but as a centre of \nforce with a well defined purpose and history. \nThe energy of the \' \' One Life \' \' working through \nthe \' \' lives \' \' causes them to leave their spiritual \nstate and gradually descend into material forms \nand after a period leave them again. The mole- \ncules forming the universe are both spiritual and \nmaterial, spiritual in their essence as forces, but \nmaterial in their temporary, outer clothing. The \n\' \' First Cause \' \' when viewed from the higher as- \npect is spiritual, but when looked at from below, \nand seen as clothed in matter, seems to us to be \nmaterial. \n\nAll forms are aggregations of " lives," each of \nthe latter being a distinct soul gaining experience \nand storing it. Upon the destruction of any ob- \nject in nature the " lives " are liberated to return \nto a {Spiritual state, but repass from this into other \nmaterial objects for further progress. \n\nEvolution is carried on by the \' \' lives \' \' pass- \ning through all conditions in outer nature and \naccumulating in themselves the experience gained \n\n\n\nTHE ONK LIFK. II \n\nthereby. As all \' \' lives \' \' are parts of the One \nIvife, it may be asked wh}^ some are found in the \nmineral, and others in the vegetable and animal \nkingdoms ; why some \' \' lives \' \' carr}^ on the func- \ntions of the heart, and others those of the \nstomach, lungs and liver ? This is regulated by \nlaws, known as Karma and Reincarnation which \nwill be treated in later lessons. \n\nStated shortly, each of the \' \' lives " is a separate \nsoul following an orderly evolution. The forms \nthe}^ assume are determined by their own prior \nexperiences ; each being attracted to the condi- \ntions best suited for its further progress, in ac- \ncordance with the experience previously acquired. \n\nThe manifested world exists that the countless \n\' \' lives \' \' may have the opportunity for progress. \nThey pass from the ph3^sically formless state into \ncontact with earth forces and then assume the \nmaterial forms of nature. Originating from the \nOne Life, the "lives" descend into matter, \nstruggling through and connecting themselves \nwith every condition of life and being. At the \nbottom of the valley of matter they identify their- \nselves with Humanity. \n\nIn order to ascend upwards and homewards, \nthe \' \' God \' \' in each person has by individual \nmerit and effort to reach the final goal. It is \nthe martyrdom of self-conscious existence, the \ncrucifixion of the impulses of the body, the \nlearning the lesson of the One Life. \n\n" All are parts of one harmonious whole \nWhose body nature is, and God the Soul." \n\n\xe2\x80\x94Pope. \n\n\n\n12 BROTHERHOOD. \n\nQTJKSTIONS ON CHAPTER I. \n\n1. Describe the One Life ; give its attributes. \n\n2. How do you picture I^ife in nature? \n\n3. How is the One lyife subdivided ? \n\n4. Illustrate this subdivision. \n\n5. What are the \'\'lives" ? \n\n6. Name the kingdoms of outer nature. \n\n7. Explain in what way the " lives " are simi- \nlar and dissimilar. \n\n8. What is a soul ? \n\n9. What is the purpose of souls ? \n\n10. Are the \'\'lives" visible? \n\n1 1 . What do we see as regards the \' \' lives \' \' ? \n\n12. How long do outer forms endure ? \n\n13. Describe how the One lyife corresponds \nwith God. \n\n14. What relation do the "lives" bear to \nGod? \n\n15. Give evidence of the existence of the One \nlyife in mineral, vegetable and animal kingdoms. \n\n16. Does man rely upon the regular operations \nof the One lyife ? \n\n17. What are the two aspects of every object? \n\n18. Trace the two aspects in each kingdom. \n\n19. What proofs are there of the two aspects in \nman? \n\n20. What is "Jack Frost " ? \n\n21. What is the sphere of operations of the \nOne lyife ? \n\n22. Does science afford any analogy with the \nOne Life and "lives" ? \n\n23. Are molecules both spiritual and physical? \n\n24. How are natural forms composed ? \n\n\n\nTHE ONE LIFE. 13 \n\n25. What office have the "lives" in evolu- \ntion ? \n\n26. What happens to the "lives" when a \nform is broken up ? \n\n27. Why do the "lives" assume varied \nforms ? \n\n28. What determines the form assumed? \n\n29. For what purpose does the world exist ? \n\n30. What is the final goal of the \' * lives \' \' ? \n\n3 1 . How do the \' \' lives \' \' reach their final \ngoal? \n\n32. Explain the Unity of the One Life, and \nits division into * \' lives. \' \' \n\n\n\n" Even though myself unborn, of changeless essence, and the lord \nof all existence, yet in presiding over nature\xe2\x80\x94 which is mine\xe2\x80\x94 I am \nborn but through my own maya, (illusion) the mystic power of self- \nideation, the eternal thought in the eternal mind. I produce myself \namong creatures, O son of Bharata, whenever there is a decline of \nvirtue and an insurrection of vice and injustice in the world ; and \nthus I incarnate from age to age for the preservation of the just, the \ndestruction of the wicked, and the establishment of righteousness \nWhoever, O Arjuna, knoweth my divine birth and actions to be even \nso doth not upon quitting his mortal frame enter into another, for he \nentereth, into me. Many who were free from craving, fear, and \nanger, filled with my spirit, and who depended upon me, having \nbeen purified by the ascetic fire of knowledge, have entered into rny \nb\xc2\xab5ng." \xe2\x80\x94 Bhagavad Gita. \n\n\n\nCHAPTER II. \n\nONE I.IFE IN ALL. \n\n" Souls cannot die. They leave a former home, \nAnd in new bodies dwell, and from them roam. \n\nNothing can perish, all things change below, \nFor spirits through all forms may come and go." \n\n\xe2\x80\x94Ov id {translated by Dryden). \n\n" Then the lord of all creatures said to those \nassembled, together: "You are all greatest and \nnot greatest. You are ah possessed of one an- \nother\'s qualities. All are greatest in their own \nspheres, and all support one another There is \nbut one, and I only am that, but accumulated in \nnumerous forms." \xe2\x80\x94 Anugita. \n\nThe One Life in all is divided into many \n"lives," similar in essence, but which clothe \nthemselves in different forms for many purposes. \nThe \'\'lives" inhabiting the rock, gold, daisy, \noak, spider, horse and man are similar, for all are \nderived from the One force or energy. There is \nOne lyife in all. This may be illustrated by \nwater, which is found under many disguises, such \nas ice, liquid, vapor and steam, all separable into \ngases. Bach of these serves several purposes ; \nice for preservation and purification ; water for \nallaying thirst, cooking and cleansing ; vapor for \nthe distribution of rain and the shade of clouds ; \nsteam for a motive power in thousands of facto- \nries and vessels ; gases, hydrogen and oxygen in \ncombinations have many uses. All these are the \nstates and components of the one element water, \nunder various conditions and fulfilling many \npurposes. Similarly the * * lives \' \' although iden- \ntical in essence, assume many forms, and bring \nabout varied results. \n\n14 \n\n\n\nONE LIFE IN ALL. 15 \n\nThe unity of all * \' lives \' \' is seen in their mu- \ntual helpfulness and dependence, and in their \nadaptation one to another. \n\nMutual helpfulness, the basis of the law of \nbrotherhood, is taught throughout nature. For \na seed to grow, the help of all the elements is \nrequired; the "lives" in water to moisten it, \nthe \' \' lives \' \' in sunshine to warm it, the \' \' lives \' \' \nin air to give carbonic acid gas, and the * \' lives \' \' \nin the soil their mineral constituents. These \n\' \' lives \' \' as shown in the last lesson are forces or \nenergies, progressing along their own lines of \nexperience. Unless the * \' lives \' \' in all the ele- \nments combined to help, growth would not take \nplace, for the plant w^ould die if deprived of \nwater, soil, air or sunshine. This shows how \nentirely each is dependent upon all, and how \nthe \' * lives \' \' work together for the general bene- \nfit, as could only be done, by all being parts of \nthe One Life. \n\nEverything in nature, after being built up bj^ \nthe mutual help of the " lives," renders help in \nturn to something else. Mineral * \' lives \' \' pro- \nduce plants and vegetation, which, in turn, serve \nas food for animals and men. Animals are use- \nful to man not only as food, but in lessening his \ntoil and adding to his happiness. Nature in \nevery division is a living portrayal of the spirit \nof helpfulness, or the law^ of Brotherhood. \n\nInsects need the honey hidden in the deepest \nrecesses of flowers, and in obtaining it, carry \npollen from plant to plant, thus giving necessary \naid in the formation of seeds. Insects help the \n\n\n\nl6 BROTHERHOOD. \n\nplants and the plants aid the insects. Animals \nand men in breathing, deprive the air of life-giv- \ning oxygen, exhaling carbonic acid gas ; trees \nand plants take up the carbonic acid gas, and \nbuild it into their tissues, restoring oxygen to \nthe air which is thus purified for inhalation. In- \nvisible * \' lives \' \' are everywhere actively engaged \nin their beneficent ofiices, for all are parts of \nOne lyife. \n\nIt is a law that whenever help is given, an \nequivalent is received, and the same law applies \nto injuries, for nature is exact in rendering com- \npensation. A philosopher would define this law \nas \' \' action and re-action are equal and opposite. \' \' \nTo make clearer the application of this law to \nour subject, let us analyze vegetable growth. A \nplant draws nourishment from the soil and water, \nalso from air and sunshine, each of these ele- \nments being sacrificed to aid the growing plant. \nHow do the elements receive their compensation ? \n\nThe earth, air, sunshine and water absorbed \nby the plant lose their outer forms ; soil and \nwater are changed into sap, air and sunshine are \ndisintegrated to build the tissues. Compensa- \ntion is received in that the \' \' lives \' \' animating \nthese elements are liberated from minerals and \nraised to the vegetable kingdom. It must be re- \nmembered that the advance is as great from \nthe mineral to vegetable, as from vegetable \nto animal, and animal to man. This is nature\'s \nmethod of reward, to sacrifice outer forms by \nbreaking them up, that the \' \' lives \' \' animating \nthem may be liberated and raised into higher \n\n\n\nONE LIFE IN ALL. 1 7 \n\nconditions, and thus gain a temporary experi- \nence in more advanced kingdoms. \n\nMinerals are disintegrated to aid vegetation, \nand the \' \' lives \' \' enter plant forms. Vegetable \nlife is used by animals and the \' \' lives \' \' are car- \nried upwards. Both plants and animals, when \nused as food by man, enter human beings. In \neach case, by the sacrifice of the form the \n* \' lives \' \' are advanced to higher kingdoms. The \nlion eats the lamb, the strong animals prey upon \nthe weak, and it may be enquired how the help- \nfulness of nature is exemplified thereby ? \n\nPutting aside sentimentality, we see the outer \nbody of the lamb sacrificed by being destroyed \nto feed the lion. The lamb as an entity, and \nthe \' \' lives \' \' in its body are thus liberated to \nseek other conditions and gain further expe- \nrience. That which seems to be cruelty in na- \nture, is but her method of carrying on evolution. \nSooner or later, every outward form is disinte- \ngrated ; if it were not so, the world would be \ncrystallized, the "lives" imprisoned in their \npresent bodies, and all progress virtually cease. \n\nThis is the understanding of the purpose of \nthose laws known as \'\'natural selection," and \n* \' the survival of the fittest. \' \' From a lack of \ncomprehension of nature, her ways have been \ndeemed cruel, immoral and unjust, but with a \nknowledge of her methods, all is seen to be \nrightly and justly ordered. Some have even \ngone so far as to deny that nature is the handi- \nwork of God, and attributed its operations to a \ndevil or Satan ! \n\n\n\nl8 BROTHKRHOOD. \n\nThe foregoing teaches a fundamental lesson in \nhuman brotherhood. All help rendered brings its \ndue compensation. " With whatsoever measure \nye mete, it shall be measured to you again " vSaid \nJesus ; but the return for charitable deeds must \nbe looked for on the spiritual and not on the \nmaterial plane. If our motive in helping a \nneedy brother is to receive back an equivalent in \nmoney or service, such is not a purely brotherly \ntransaction, but a matter of barter or business. \nBrotherly actions or real charity consist in vol- \nuntarily sacrificing some benefit, comfort or pos- \nsession of the personality, without asking or \nexpecting any return from the recipient. Ac- \ntions such as these last, according to nature\'s \nlaws, must bring spiritual advancement. By \nvoluntary sacrifice of personal desires we liber- \nate \' \' lives \' \' in our lower nature, and raise \nthem to a spiritual state. By following the im- \npulses of the soul, or God within, its power \nfor action and the spiritual will are strengthened \nwithin us. At the same time sacrifice of lower \ndesires weakens their hold upon us. This is the \ncrucifixion of the impulses of the body, the les- \nson of the One I^ife in all. \n\nIn the mineral, vegetable and animal king- \ndoms, progress is by natural impulse, the forces \ninherent in the One lyife impel an advance. In \nthe human kingdom, each individual must vol- \nuntarily choose to progress by his own \' \' self- \ninduced and self-devised efforts. \' \' Man has the \noption of practicing selfishness or brotherhood ; \nof rejecting the lesson of the One lyife, or of \n\n\n\nONK LIFE IN ALL, 1 9 \n\nfollowing it ; but to progress lie must sponta- \nneously choose the latter, as human advance \nand happiness are only attainable by the practice \nof mutual helpfulness, the law of the One I^ife. \nIn all kingdoms, not only is the help of every \npart necessary to the well being of all, but the \nfailure of any to serve, is the direct cause of \nsuffering. While all parts of a plant perform \ntheir functions, a strong, vigorous growth re- \nsults ; but let au}^ part withhold its help, for \ninstance, let the roots cease supplying sap, and \nthe plant withers and dies. Again, while the \nvarious organs of the human body operate ^er- \nfectl}^ there is health, strength and vigor, but \nlet one organ, say the heart, fail to act, and \ndeath occurs. In a lesser degree, suffering arises \nwhenever bodily action is impaired. \n\nThroughout nature mutual helpfulness is es- \nsential for growth and progress, and wherever it \nis absent there arises suffering or death. The \nsame law^ holds good with humanity ; the prac- \ntice of brotherhood would bring peace, happi- \nness and contentment, whereas selfishness, which \nis the only sin, causes strife and misery. Hu- \nmanity is like a vast machine ; if all the wheels, \ncogs, cranks and parts are in perfect order, it \nworks smoothly, but disarrangement of any \npart, throws the whole out of gear. Of the in- \ndividuals composing humanity, each has a duty \nto perform for the general welfare ; failure to \nfulfil this duty brings suffering and trouble upon \nall mankind. \n\nThe One Life in all, teaches the fundamental \n\n\n\n20 BROTHKRHOOD. \n\nunity of the "lives" and of all beings, and \ntheir mutual dependence and the necessity for \npracticing helpfulness. I^ower forms are im- \npelled to sacrifice themselves to help others \nwhich require their aid, and they thus gain pro- \ngress. Human beings are equally a part of the \nOne Life, and are inseparably bound together, \nbut must learn of their own free will and accord \nto be brotherly and unselfish. We shall return \nagain and again to this world of suffering, \nuntil selfishness be eradicated from our natures, \nand we learn the lesson of the One I^ife in All, \nand our unity with all mankind, in that they are \nour very self. \n\nThe One I^ife is the great heart of nature. \nBy removing the clouds of selfishness, each can \nidentify himself with it and beat in unison with \nthe whole, and be a powerful factor in dissemi- \nnating the beneficent influence of The One lyife. \n\nQUESTIONS ON CHAPTKR II. \n\n1 . Explain how the \' \' lives \' \' are similar and \nyet dissimilar. \n\n2. How does water illustrate this seeming \nparadox ? \n\n3. In what manner does Nature teach the \nlaw of brotherhood? \n\n4. Illustrate by a growing seed. \n\n5. When the plant is grown, does it still illus- \ntrate the law of brotherhood ? \n\n6. Is the law of brotherhood practiced in aU \nkingdoms ? \n\n7. Does justice rule in Nature? \n\n8. Give a statement of the law. \n\n\n\nONE LIFE IN ALL. 21 \n\n9. How would a philosopher describe this law? \n\n10. Show how a growing plant illustrates this \nlaw of compensation. \n\n11. What is compensated in the plant? \n\n12. Describe Nature\'s method of compensation. \n\n13. If an animal eats another, is there compen- \nsation ? \n\n14. Is death certain? \n\n15. What is death ? \n\n16. How is death advantageous? \n\n17. Why has Nature been termed cruel and \nunjust ? \n\n18. Is Nature the work of God ? \n\n19. What should be our motive in helping \nothers? \n\n20. What is real charity ? \n\n21. What is not charity ? \n\n22. How does voluntary sacrifice bring us \ncompensation ? \n\n23. What in man is helped by right action? \n\n24. What is the difference between the method \nof progress in the lower, and the human king- \ndoms ? \n\n25. What is the cause of suffering? \n\n26. Illustrate by plant, and human body. \n\n27. How can contentment and happiness be \n.-secured ? \n\n28. What is the great lesson of the One I^ife \nand the \' \' lives \' \' ? \n\n29. How is progress gained ? \n\n30. What binds together all mankind ? \n\n31. How can we become identified with the \nheart of Nature? \n\n\n\nCHAPTER III. \n\n\n\nGROWTH. \n\n\n\n" In the beginning was the Word, and the Word \nwas with God, and the Word was God. \n\n" And the Word was made flesh, and dwelt \namong us.\'\' \xe2\x80\x94 St. John\'\' s Gospel. \n\n"Sow kindly acts and thou shalt reap their fruit- \nion. Inaction in a deed of mercy becomes an \naction in a deadly sin. \n\n"Help Nature and work on with her: and Nature \nwill regard thee as one of her creators and make \nobeisance." \xe2\x80\x94 Voice of the Silence. \n\nGrowth is from within outwards. This is so \nbecause the One lyife, the cause, is within. The \n\' \' lives \' \' are impelled by the force within them- \nselves to seek a material expression, which takes \nplace by means of growth from the invisible to \nthe visible. The \'\'lives" clothe themselves in \nthat form of matter for which they have affinity, \nreproducing the pattern of their previous gar- \nment, expanding and modeling themselves upon \nit and building matter into it. \n\nThe seed shrivels up and appears to die, but \nthe impress within of the One I^ife survives. It \nis this which bears the ideal type of the whole \nplant or tree, and reproduces another at the time \nof growth. The One L^ife contains the ideal \ntypes or patterns of everything in the universe. \n\nThe laws of growth are fixed and certain. An \nacorn produces an oak, and seeds develop plants \neach after its own kind ; there is no confusion \nin nature. A knowledge of the action of the \n"lives" explains this regularity, for each of \n\n22 \n\n\n\nGROWTH. 23 \n\nthese centres of activit}^ is proceeding with its \nevolution according to fixed law. Growth is \nfrom within, the invisible "lives" assume visi- \nble shapes ; the finer substance clothes itself in \ngrosser matter ; the more rapid vibrations of \nthe inner forces become slower as they expand \noutwards. \n\nWe cannot see the One Life or the \' \' lives, \' \' \nbut their results are visible : and similarly the \nfiner substance and more rapid vibrations are in- \nvisible, but we know they must be present. This \nmay be illustrated by a wheel rapidly revolving, \nwhose spokes are then invisible, but when it \nturns more slowly we see them. The spokes \nwere present even when unseen. \n\nAgain, the bass notes of a piano are loud and \ndeep, but the sounds grow higher and lighter as \nthe treble is reached. The wires of the treble \nbeing shorter than those of the bass, the vibra- \ntions are more rapid. Were the treble extended \ntwo or three octaves, a point would be reached \nwhere the vibrations would be so intense that no \nsound would be perceptible to us. The rapid \nvibrations produce sounds, although they are in- \naudible to our outer ears. \n\nAs a further illustration, a ray of light may be \nresolved into the seven colors of the prismatic \nscale. At either end of these seven colors are \nother scales of colors, invisible to the physical \neye, but their presence recognized by the effects \non chemical substances. \n\nThe ancients recognized the reality of invisible \nstates and forces, for they spoke of God as the \n\n\n\n24 BROTHERHOOD. \n\nContainer of the Universe, who at times breattied \nforth, bringing all things into existence, and \nthen inbreathed them into Himself. They also \nsaid \' * As above, so below " ; " as in heaven so \non earth \' \' ; and \' \' there is nothing new under \nthe sun." The ideals of everything are in the \nunseen, and take material forms in this world \nperiodically in accordance with universal cyclic \nlaw, under whose guidance all things continually \nrevolve from the invisible to the visible and back \nto the invisible. Could growth be watched, we \nshould see the cell, the centre of life, divide \ninto two cells, and these subdivide until the \nbud bursts the outer coat of the seed, send- \ning roots down into the earth, and a shoot up- \nwards to the air, building on cell to cell by sub- \ndivision. Following the method shown in the \nlast lesson, each growing plant attracts the help \nof such \' \' lives \' \' as are necessary to its progress, \nutilizing all the elements and their forces. \n\nThe ancients chose the I^otus, the beautiful \npond lily which blossoms on the surface of the \nwater, with its large buds expanding from \nwithin without, as a favorite symbol of the uni- \nverse. Its seed contains a miniature model of \nthe future plant, which was taken as representing \nthe hidden ideal type of the universe preceding \nits outward form. This characteristic of the \nlyOtus caused it to be accepted as a symbol of \nman in the universe, explaining the saying, \n" Man, know thyself " ; for each human being \ncontains the type of all that exists and he should \nlook within for Wisdom. \n\n\n\nGROWTH. 25 \n\nThe Lotus plant also symbolizes the three \nplanes of man\'s being. The roots in the mud \nrepresent this material world in which our bodies \nlive. The stalks passing upwards through the \nwater, represent the astral plane, whose forms \nare invisible to the physical eye, but whose in- \nfluence is felt through the senses and thoughts. \nThe blossoms in air and sunlight represent the \nspiritual plane where the ideal types exist, and \nupon which man reaches his highest possibilities. \nTo realize his noblest aspirations, man, like the \nLotus, must surmount the mud, pass through \nthe water and reach the sunlight. \n\nAs growth is from within, so does thought \nprecede action. First comes the idea in the \narchitect\'s brain, then the plan is drawn and \neventually the edifice is erected. A sculptor first \nfashions in his own mind the form he would por- \ntray in marble. The true artist conceives men- \ntally the ideal he wishes to depict on canvas. \nThe potter who would fashion in clay a vase or \nliving thing, first thinks of that form and then \nmoulds the clay with his hands. Thus in every \ncase, the idea precedes its outer expression, and \nall growth, even in the mental world, is from \nwithin. The idea of the Universe, and all the \nbeings it contains, is first in the thought of the \nOne Life, but this thought has a mighty power \nthat moves and shapes the invisible substance of \nLife into forms which become visible. \n\nAges ago it w^as taught that the elements con- \ntained forces within themselves, which directed, \nguided and moulded the outer matter. They \n\n\n\n26 BROTHERHOOD. \n\nconsidered these forces as possessed of intelli- \ngence in differing degrees, and personified them \nas sentient beings. There were several hosts of \nthese forces, each having its special mission to \ndirect the progression of a certain part of nature \non its onward advance. This old teaching has \nhad a further rendering in the belief in spirits in \nthe elements, the Salamanders in fire, the Un- \ndines in water, the Gnomes in earth and the \nSylphs in air. We trace the same ideas repro- \nduced in the universal folklore and tales about \nsprites, fairies and other unseen forms. Mythol- \nogy is full of them. . The foundation for these \nbeliefs is found in the \' \' lives \' \' which are the \nhosts of sentient beings, guiding and controlling, \nbuilding up, and destroying to rebuild, the many \nforms of nature. \n\nForce is unseen ; only its results appear. \nEqually the \' \' lives \' \' are invisible, but they are \nthe real agents bringing about growth and \nchanges in all directions. \n\nMaterialism has obscured belief in everything \nbut the physical world, but our forefathers were \nwiser, knowing that the unseen causes of mate- \nrial things must be sought and could be found. \nThey recognized the unity of all nature in its \nultimate essence. \n\nThe \' \' lives \' \' pass by growth and decay \nthrough everything in the world, gathering ex- \nperience and storing it in their eternal essence, \xe2\x80\x94 \nthrough all mineral forms to the vegetable, \nthence to animal and man. As the result of \nevolution through the lower kingdoms, man\'s \n\n\n\nGROWTH. 27 \n\nbody contains the types of all that is in this \nworld, since it passed through every vegetable \nand animal experience before it assumed human \nshape. All the \' \' lives \' \' are now or will become \nmen, either in this cycle of manifestation or in a \nfuture one. Progress is by growth ever onwards \nand upwards, from the lowest conditions to man, \nthe apex of evolution in this world. \n\nIn the lower kingdoms, the " lives " are con- \ntrolled by general forces common to whole spe- \ncies. Vegetation displays a universal tendency \nto growth. Animals are guided by instinct and \ndesire, which are common to them. When the \nhuman kingdom is reached, the separate individ- \nuality of each entity is accentuated, and the man \nwithin feels " I am myself and no one else." \n\nThe results of actions are stored as thoughts, \nwhich will reappear and give rise to further ac- \ntions. Injuries to others impart thoughts of an- \nger or revenge ; helpful acts leave loving mem- \nories. B}^ the law of compensation these thoughts \nwill reappear, working from within, outwards, \ninciting to acts of hatred or love. \' \' Blessings \nlike curses come home to roost. \' \' \n\nGrowth teaches the importance of checking \nevil thoughts, not allowing them to stay in the \nmind, for they will become seeds for wrongful \ndeeds. If evil thoughts are harbored, we are \nalways in danger, in spite of conventional re- \nstraints. \n\n\'\'As a man thinketh, so is he," is true. \nMerely pretending to be good, but inwardly nurs- \ning angry, revengeful, and lustful tendencies, is \n\n\n\n28 BROTHERHOOD. \n\nbut hypocrisy. Purification must begin by a \nstrict watch upon the thoughts, for growth is \nfrom within. \n\nActions are but the reflections in matter of our \nthoughts. Our office is to purify the mind by \neliminating all thoughts not in accord with the \nspirit of helpfulness, the great lesson of the One \nIvife. \n\nQUKSTIONS ON CHAPTER III. \n\n1 . What causes growth ? \n\n2. How does growth take place ? \n\n3. Describe the action of the One lyife in pro- \nducing growth. \n\n4. Why does an acorn produce an oak? \n\n5 . What are ideal types ? \n\n6. Where are they stored ? \n\n7. Do all " lives " contain ideal types? Give \nreasons. \n\n8. Why cannot we see the One lyife, or the \n\'\'lives"? \n\n9. Illustrate by spokes of wheel, music, and \ncolors, why some things are invisible to us. \n\n10. How do invisible things become visible ? \n\n1 1 . How did the ancients describe God ? \n\n12. Describe cell growth and that of the plant. \n\n13. What is a lyOtus ? \n\n14. What two aspects of man does the I^otus \nsymbolize ? \n\n15. How does it represent man\'s relation to the \nuniverse ? \n\n16. Describe its correspondence with man\'s \ntriple nature. \n\n17. What precedes action ? Illustrate. \n\n\n\nGROWTH. 29 \n\n18. Does Nature prove that the inner precedes \nthe outer ? \n\n19. How do we know the ancients were not \nmaterialists ? \n\n20. What is the foundation of folklore and \nfairy tales ? \n\n2 1 . Trace the history of the \' \' lives \' \' in their \nevolution through Nature, \n\n22. What is the apex of evolution for the \n* \' lives \' \' in this world ? \n\n23. From an evolutionary standpoint, what \ndoes the human body contain ? \n\n24. Are the forces similar which act in the \nlower kingdoms, and in the human ? \n\n25. How are results of actions preserved ? \n\n26. What results are caused by injuries to \nothers ? \n\n27. What results do helpful actions occasion? \n\n28. When do these results appear? \n\n29. Can the re-adjustment be avoided ? \n\n30. What lesson does growth afford ? \n\n3 1 . Why is it useless to pretend to be good ? \n\n32. What thoughts must be eliminated? \n\n33. What is our best moral guide ? \n\n\n\nCHAPTER IV. \n\nCYCI.IC MANIFESTATION. \n\nAs to you, Life, I reckon you are the leavings of \nmany deaths. \nNo doubt I have died myself ten thousand times \nbefore . "\xe2\x80\x94 IValt Whitman. \n\n" Our deeds still travel with us from afar. And \nwhat we have been, makes iis what we are." \n\n\xe2\x80\x94 George Eliot. \n\n" We sleep, but the loom of life never stops, and \nthe pattern which was weaving when the sun \nwent down is weaving when it comes up to- \nmorrow . \' \' \xe2\x80\x94 Beecher. \n\nGrowth is from within, proceeding outwards, \nand the activities of the One lyife are perceived \nin a continued repetition of changes from an in- \nvisible to a visible state, followed by a return to \nthe invisible. The energy in the \' \' lives \' \' causes \nthem periodically to seek embodiment in objects \nof nature, bringing about a series of appearances \nand disappearances. This takes place in regular \ncycles, and is one of the most important natural \nlaws. \n\nA cycle means a ring or turning or wheel. The \n* \' lives \' \' leaving their condition of latent activity \non the invisible plane, gradually produce outer \nforms which having been preserved for longer or \nshorter periods, break up and disappear. In this \nway the \' \' lives \' \' may be said to travel in a ring \nor cycle, descending from the invisible along one \nside of the ring until they reach manifestation \nin matter, and returning upward by the other, to \ntheir latent state, \xe2\x80\x94 the descent and ascent being \n30 \n\n\n\nCYCLIC MANIFESTATION. 3 1 \n\none C3\'cle. These revolutions are continually re- \npeated. \n\nA cycle is not a circle which runs back into \nitself, but may be compared to a screw thread in \nthe form of a spiral, which beginning at the \nlower level turns on itself in its upward \ncourse. \n\nAll the "lives" in the mineral, vegetable, \nanimal and human kingdoms are subject to cyclic \nlaw. This is seen in the continual changes oc- \ncurring in the forms of nature ; everything is \nsubject to decay ; the rocks wear away, metals \ncorrode, animal bodies are ever changing their \nparticles. Scientists tell us \' \' that matter is in- \ndestructible," but this cannot refer to the outer \ngarments, which are subject to constant decay, \nand infers the existence of an inner force or \nenergy, indestructible in essence. This inner in- \ndestructible element passes through cycles of \nmanifestation by clothing itself in temporary \ncoverings of matter. In the mineral kingdom \nthis can be illustrated by dissolving crystals of \nsalt or soda, which will rebecome crystals when \nthe water is evaporated. In the vegetable king- \ndom each seed has its cycle of growth, and when \nthis is completed, it returns to its seed form. In- \nsects have their cycles, from the Qgg to the larva \nand the winged fly, returning to the egg form. \nAnimals have their normal life cycles, and so \nhave human beings, for they put on a body, live \nin it for a period and then discard it, but the in- \ndestructible element in man lives on, and passes \nthrough lives in many bodies, as does everything \n\n\n\n32 BROTHERHOOD. \n\nin nature. Bach recurring embodiment or mani- \nfestation adds something to the experience of the \n\'\'lives," and on the principle of the spiral, takes \nthem a step higher. \n\nCycles govern also in the world of the senses \nand of the desires and thoughts, for impressions \nof whatever kind will return in regular order. \nNations and races are alike subject to cyclic law, \nfor they return again and again with their old \nassociates, customs and civilization ; hence it is \nsaid that \' * history repeats itself. \' \' \n\nEach \' \' life \' \' has its own special duration for \nembodiment, but passes through many inter- \nmediate shorter cycles. A man\' s span of life may \nbe seventy years, but that will cover several \ncycles, such as day and night, winter and sum- \nmer, prosperity and adversity, sorrow and hap- \npiness, work and recreation, which will be found \nto recur with great regularity. Our whole life is \nmore or less one of routine. \n\nWhen this globe took form, the substance com- \nposing it attained a certain and definite rate of \nvibration which will hold through all variations \nin any part of it, until its hour for dissolution \ncomes. The duration of a cycle is determined \nby the initial rate of vibration imparted to its \nsubstance. The solar system and the globe we \nare now on will come to an end when the force \n(One lyife) behind the whole mass of seen and \nunseen matter, has reached its limit of duration \nunder cyclic law. " Man himself, considered as \na spiritual being, is the force which determines \nthe length of the cycle of this world. When he \n\n\n\nCYCLIC MANIFKSTATION. 33 \n\nhas finished using the globe, he leaves it, taking \nwith him the force holding all together." \n\nNot only the globe but ever3^thing upon it is \nsubject to cyclic manifestation. Everywhere is \nseen alternation of activity and rest, as in the \nday and night, summer and winter, sleeping and \nwaking, action and reaction. Small cycles make \nup greater ones, and these are parts of still longer \nones. Thus da^^s and nights make weeks, weeks \nmake months, months make years and years make \ncenturies. \n\nCyclic action is apparent in the ebb and flow of \ntides ; in the currents of the ocean and the air ; \nin the descent of rain and its return to clouds ; in \nthe blood pulsed forth from the heart and its re- \nturn ; in the flow of sap from roots to the leaves, \nand its return, and in the regular movements of \nheavenly bodies. \n\nCyclic manifestation or a series of appearances \nis the method used by the One lyife to express it- \nself. Man and nature have the day for activity \nand the night for rest. " Work w^hile it is yet \nday, for the night cometh in which no man can \nwork. \' \' The One Life causes the \' \' lives \' \' to as- \nsume an active existence in forms to help other \n" lives," and by this method nature supplies all \nwants and lavishly provides for man\'s comfort. \nEvolution is possible because of this wise provision \nof nature. \' \' Lives \' \' enter certain objects, remain \nfor a period, and then the object disintegrates, \nliberating the \' \' lives \' \' to seek other experience. \n\nModern science has touched upon this law of \ncyclic manifestation, but has not yet recognized \n\n\n\n34 BROTHEJRHOOD. \n\nits universal character. Every atom or molecule, \nlike one of the "lives," is a soul, eternal in its \nnature, passing through all forms, and storing in \nitself the results gained. An atom, molecule or \n\'\'life," contains and is the representative of its \nown past history, and must acquire experience in \nevery condition of each kingdom before advance \nto a higher one be permanently made. \n\nMan is a more highly evolved and advanced \natom or "life," subject to cyclic law and is un- \ndergoing experience in human conditions, having \nalready completed it in lower kingdoms. Cyclic \nmanifestation applied to man is known as reincar- \nnation or rebirth, for the human soul enters a body, \ngains a certain experience therein, throws off the \nbody and during a period of rest consolidates the \nlife\'s work, and then returns to rebirth in another \nbody in this world, and must reincarnate until \nwisdom is acquired by the practice of the lesson \nof the One Life. \n\nReincarnation is cyclic law in operation, for it \nis a return to life in this world, bringing with us \nour old differences of character and temperament, \nwhich make us all dissimilar and give each a \nforce peculiar to himself. This cyclic return gives \nan explanation of life problems and the diver- \ngences in character and surroundings, which can \nbe accounted for in no other manner. \n\nActs and thoughts create impressions which \nare reproduced when the right conditions are \nprovided. This applies to national idiosyncra- \nsies which reappear among people in the mass, \nand also affect individuals. \n\n\n\nCYCI.IC MANIFESTATION. 35 \n\nEvery experience leaves an impression ; our \npresent conditions are but the result of past acts \nand thoughts, and equall}^ does our conduct now, \nleave tendencies which will mould the future. \n\nW. O. Judge illustrated the law of impressions \nby sa34ng : " Look at an electric light, and 3^ou \nwill find it makes an image on the retina, and \nwhen 3\'ou shut your eye, this bright filament of \nlight made by a carbon in an incandescent lamp \nwill be seen by you in your eye. If you keep \nyour eye closed and watch intently, you will see \nthe image come back a certain number of counts, \nit will sta}^ a certain number of counts, it will go \naway in the same length of time and return, \nalwaj^s changing in some respect, but always the \nimage of the filament, until at last the time \ncomes when it disappears apparently because \nother impressions have rubbed it out or covered \nit over. \' \' \n\nAs there is a cyclic return of impressions on \nthe retina, so there are returns of impressions on \nour moral character, for, having done a thing \nonce, there is a mental effect left which gives a \ntendency to its repetition. In this way habits \nare formed. \n\nWe are subject to periodical returns of impres- \nsions caused b}^ anger, despondency and the like. \nWhen these arise, a strong effort should be made \nto create in the mind an opposite feeling of love \nor jo>^ ; then when the cyclic period recurs, the \nold feeling will return linked with the new, \nwhich will help to counteract the power of the \nformer, and will be an excellent method of re- \n\n\n\n36 BROTHERHOOD. \n\nmoving undesirable tendencies. As thought pre- \ncedes action, our efforts to effect a change must \nbe applied to the mind wherein the old impres- \nsions are stored. \n\nA knowledge of this cyclic law gives a potent \nreason for right conduct, as the effect of each \nwTongful act returns in its cycle, and each indi- \nvidual must return to this world in his cycle, \nto answer for all the deeds done in the body. \nThis knowledge is a strong incentive for ethical \nconduct, as it accentuates personal responsibility. \n\nCyclic manifestation affects the \' \' lives \' \' every- \nwhere, and they by their united work cement \neverything in one vast brotherhood. All peoples, \nnations and races, as well as the " lives " in the \nseen and unseen worlds, are included. Each \n\' \' life \' \' is mounting from lower forms and is \nlearning to mould, fashion and impress the mat- \nter with which it is clothed, so that it may be \nimproved for the use of those younger brothers \nwho are still less advanced in evolution. \n\nThere is no dead matter anywhere. Every \natom in a stone contains a " life," unintelligent, \nformless, perhaps, judged from our standpoint, \nbut at some period in the far distant future to be \nreleased and raised to a higher state. \n\nThe \' \' lives \' \' or souls ever retain the experi- \nence they have acquired, and although records, \nbooks and buildings ma}\' disappear, as souls \nreturn to this world the}^ bring with them the \nmemories of the past and reproduce them. Each \nindividual indelibly impresses the record upon \nhis own soul, and upon the return of his cycle, \n\n\n\nCYCLIC MANIFESTATION. 37 \n\nassists in carrying civilization to a higher point. \nIt is by cyclic manifestation, or the periodical \nreturn of the " lives " to this world, that every- \nthing is being attuned to the harmony of the \nchoir of the One Life, wherein all are joined in \nNature\'s great Song of Helpfulness. \n\nQUESTIONS ON CHAPTKR IV. \n\n1 . How are the operations of the One Life per- \nceived ? \n\n2. What is the result of the action of the \n"lives"? \n\n3. Is there regularity in the activity of the \n\'\'lives"? \n\n4. What is a cycle ? \n\n5. How does a cycle illustrate progress? \n\n6. Are all " lives " subject to cyclic law? \n\n7. Illustrate this in Nature. \n\n8. How does science corroborate cyclic law? \n\n9. Show how cyclic manifestation is found in \neach kingdom. \n\n10. How is cyclic law perceived in the realm \nof the senses and, thoughts? \n\n1 1 . Describe how there are cycles within cy- \ncles. \n\n12. What determines the end of the world ? \n\n13. Give illustrations of cycles in our experi- \nence. \n\n14. What is the purpose of cyclic manifesta- \ntion ? \n\n15. How does evolution proceed ? \n\n16. Is a molecule similar to a soul or " life " ? \n\n17. How can man be said to correspond with \na molecule or \' \' life \' \' ? \n\n\n\n38 BROTHKRHOOD. \n\n1 8. What name is given to man\'s cyclic mani- \nfestations ? \n\n19. Describe reincarnation. \n\n20. How does reincarnation explain differing \nconditions at birth ? \n\n2 1 . Why do acts and thoughts return to us ? \n\n22. Is chance responsible for our present con- \nditions ? \n\n23. Whence arise our characters and tenden- \ncies ? \n\n24. How are habits formed ? \n\n25. When impressions of anger and despond- \nency arise, what should be done ? \n\n26. Why should the remedy be applied to the \nmind ? \n\n27. How does a knowledge of cyclic law affect \nright conduct ? \n\n28. How does it bear upon the practice of \nbrotherhood ? \n\n29. Why is there no dead matter ? \n\n30. How does cyclic law affect progress ? \n\n\n\nCHAPTER V. \n\nTHK LAW OF ACTION. \n\n" Men must reap the things they sow, \nForce from force must ever flow." \xe2\x80\x94 Shelley. \n\n" The soul contains the event that shall befall \nit." \xe2\x80\x94 Emerson. \n\n" Nature is that world of substance whose laws \nare laws of cause and effect, and whose events \ntranspire, in orderly succession, under those laws." \n\n\xe2\x80\x94 Bushnell. \n\nThe law of action is the same on all planes, \nmaterial, intellectual and spiritual. Every action \nis the result of a previous cause, which itself pro- \nceeded from one anterior. A scientific state- \nment of this law is \' \' action and reaction are \nequal and opposite. \' \' Something happens as the \nresult of every act ; however small it may be, \nsome effect is produced, and this again causes \nsomething else to be changed. The operation of \nthis law is invariable and it pursues its course \nwithout regard to puny man\'s wishes or prayers \nfor its suspension. \n\nIn the East this law of action is called \n\'\' Karma y It includes both the cause and its \neffect, for they are inseparable except as to time. \nEvery cause has an effect sooner or later, and \nevery effect necessitates a previous cause. Kar- \nma is the law of action. To understand it we \nmust bear in mind : \n\n(a) The One Life, the universal force or \nenergy of nature, independent of matter ; \n\n(b) The " Lives," the individual inteUi- \n\n39 \n\n\n\n40 BROTHKRHOOD. \n\ngences that animate the various forms of na- \nture. \n\nBefore the rebirth of a world, the One lyife \nexists homogeneous and undivided, one Being. \nAt birth, when a new cycle of activity com- \nmences, the One I^ife divides into Jhe " lyives " \nand begins its work in this world through that \nsubdivision. This work is Karma, and is di- \nrected by the law of action. Spirit is separated \nfrom matter, but retains the link of Karma. \n\nThe "lives" emanated from the One I^ife, \nemanate in their turn new centres of energy \nwhich begin operating from within without, and \nmultiply other minor centres. Everything, from \nthe microbe, blade of grass, crystal, crocodile and \nelephant to man, is in its physical formation the \nproduct of the evolutionary forces of nature \nthrough a numberless series of transformations. \nThe past of each thing is connected with its \npresent, and the future will be similarly con- \nnected with the present and past. This contin- \nuity repeats itself before our eyes in all the con- \nceivable stages of progress. It is seen in plants \ngrowing from seeds, and in the history of na- \ntions. Karma, an effect-producing cause, or a \ncause engendering an effect, guides and controls \nthe \' \' lives \' \' in their transformations through \nnature. Karma is the immutable law joining the \nOne Ivif e to the \' \' lives, \' \' spirit to matter, for if \ndivorced, chaos would result. \n\nKarma results in pain so long as the smallest \natom in the infinite world of harmony is per- \nturbed and readjustment has not taken place. \n\n\n\nTHE I.AW OF ACTION. 4I \n\nThe eternal and immutable decree of Karma is \nabsolute harmony in the world of matter as in \nthat of spirit. Cyclic manifestation, controlled \nby the law of action, prevails, until this harmo- \nnious blending of spirit and matter is attained, \nuntil mankind practises the lesson \' of mutual \nhelpfulness, and follows the law of the One lyife. \n\nApplied to human relations, Karma is at the \nroot of the ethical code ; explaining rewards and \npunishment, and that justice underlies moral and \nmaterial conditions. Harmful deeds to others \nbring us suffering, and kindly actions reap their \ncompensation. This is a law of rigid justice \nwhich each experiences in operation. Karma is \nnot fatalism, for our present conditions were \nfixed by ourselves in the past, and now we have \nfree will to build the future. \n\nActions work in two ways ; inwardly in our- \nselves, and outwardly as affecting others. An \nangry impulse, if uncontrolled, leads us to harm \nanother, and accumulates new Karma for our- \nselves, leaving a seed for its return. A kindly \ndeed also tends to repetition. What we do once \nis repeated more easily, and finally may become \na habit and recur automatically. The effect of \nfollowing evil habits becomes apparent in the \nweakening and destruction of the body. Bad \nmental habits, such as laziness, inattention, har- \nboring thoughts of anger, fear and desire, reduce \nthe mind to a condition of comparative useless- \nness, beyond control by its possessor. \n\nWeakened bodies and minds are not only poor \ninstruments for their owners, but by physical \n\n\n\n42 BROTHERHOOD. \n\nheredity they may be handed down by parents \nwho give to their offspring bodies with Hke ten- \ndencies, as seen in cases of scrofula, consump- \ntion, cancer, as well as in hereditary tendencies \nto drunkenness, vice, insanity and lack of men- \ntal powers. \n\nThe outward effect of our actions upon others \nis easily traced, for we always act in company \nwith our fellows. They are changed by what we \ndo, and they again affect others. Thus the cir- \ncle continually widens, and in this manner we \nhelp to change every one in the world. A pebble \nthrown into the water causes ripples which move \nevery drop in that pond, and they then rebound \nfrom the margin to meet again. Good and \nevil deeds affect all around us, and by the \nlaw of cyclic manifestation will return to us \nagain. \n\nThe law of action operates in each part of \nman\'s being, bringing separate results, physical, \nmental and moral on each plane, in accordance \nwith his previous activities. \' \' The parable of the \ntalents" illustrates this. Health and strength \nwill be renewed to us from life to life, if we use \nthem aright, in accordance with the lesson of un- \nselfishness taught by the One I^ife. The same \napplies to mental and moral gifts as well as to \nwealth and material things. Wrongful use, or \ndevoting these talents to selfish purposes, results \nin our being deprived of them in future lives. \nTalents are retained by right use and taken away \nif applied selfishly. \n\nThe separate operations of Karma on the dif- \n\n\n\nTHK IvAW OF ACTION. 43 \n\nferent planes of being explains diversified envi- \nronments. We see some rich people with suffer- \ning bodies and morose dispositions ; others, poor \nbut healthy and contented ; and giant intellects \ncrippled b}^ environments : these mixed condi- \ntions are due to the law of action operating with \nperfect justice on each plane of man\'s being. \n\nJesus taught this natural law of Karma as the \nbasis of his moral code, and without it His \nteachings cannot be understood. In Matt. : VII, \n1 , 2 , we read : \' \' Judge not that ye be not \njudged. For with what judgment ye judge, ye \nshall be judged, and with what measure ye mete \nit shall * be measured to you again \' \' ; and in \nverse 12 : " Therefore all things whatsoever ye \nwould that man should do to you, do ye even so \nto them for this is the law and the prophets, " and \nverse 18: "A good tree cannot bring forth evil \nfruit, neither can a corrupt tree bring forth good \nfruit." In Chap. XII, v. 36 : " But I say unto \nyou that every idle word that men shall speak, \nthey shall give account thereof in the day of \njudgment." \n\nThese quotations from the sayings of Jesus \nshow that His philosophy was based upon a \ngreat natural law of cause and effect, that we \nshall receive the exact measure we mete to \nothers ; that the law stipulates that we must \nfirst do unto others that which we wish them to \ndo to us ; that every good action brings good \nfruit, and vice versa; and lastly, that we are \nresponsible for ever 3^ idle word. \n\nThe beautiful teachings of Jesus will remain \n\n\n\n44 BROTHKRHOOD. \n\nidle words until this great law which underlies \nthem is grasped. \n\nThe One I^ife unites humanity inseparably \ntogether as parts of one Great Self, or one indi- \nvidual, from which bond there is no escape. As \ncyclic law governs in all kingdoms, we return \nto this world again and again by reincarnation \nuntil the lesson of the One lyife, that all parts \nmust cooperate for the general welfare, has been \nlearned. Each soul possesses its own past ex- \nperience and seeks embodiment in accord there- \nwith. The actions of one life determine the \nconditions and environments of future ones, and \nthe law of Karma makes it apparent that as all \nare connected in action now, so were they in the \npast, and will be for succeeding lives. Death of \nthe body does not sever connections with others, \nfor in the immortal One lyife there is no sepa- \nrateness. Sometimes we are injured by compara- \ntive strangers and think the wrong undeserved ; \nbut if we rely upon Karma, we know that noth- \ning can happen unless it has been merited, even \nif the cause may not be apparent to us. We \nmust have injured others in some prior life, \nmemories of which are unknown to this brain. \nKarma supersedes chance and accident in the \nvocabulary, and secures all things to the domin- \nion of law and justice. \n\nAn understanding of Karma explains that say- \ning of Jesus, \'\'love your enemies." A person \ncannot be our enemy without cause ; and the \nreason we have enemies is because of injuries \ndone to them in the past, whether in this life or \n\n\n\nTHK LAW OF ACTION. 45 \n\na prior one. By the biblical law, **An eye for an \neye," one whom we have injured must retaliate \nupon us, for " not one jot or one tittle shall pass \nfrom the law until all be fulfilled. \' \' Jesus ad- \nmonished his followers \' \' to love their enemies, \' \' \nand \' * this love should be the fulfilment of the \nlaw" ; meaning thereby, that instead of waiting \nfor our enemies to retaliate upon us, that we \nshould "love them," or help them, and thus \ncompensate voluntarily for the past injury and \navoid the necessity for any retaliation. \n\nBy following this admonition of Jesus we \nshould be brought into harmony with the spirit \nof helpfulness of the One Life, as well as be \nenabled to avoid injuries which might seriously \nretard our evolution. \n\nBuddha taught the same doctrine in saying \n\' \' hatred ceaseth not by hate, but hatred ceaseth \nby love." \n\nHow quickly the conscience reproves, when a \nwrong is returned by kindness. Shame and re- \npentance are felt, and a desire arises to recipro- \ncate with kindness, proving that the impulses of \nhelpfulness are within us all, however hidden. \nPaul described the Mosaic law (Karma), as the \n" Schoolmaster," which brings us to the law of \nlove (Christ). \n\nThe law of action is the law guiding evolution. \nThe past and present mould the future. Present \nactions of men will create future conditions of \nthe world. Even when this world shall have \npassed away, some other will be born and its life \nwill depend upon the life results of this one. \n\n\n\n46 BROTHERHOOD. \n\nThe law of action is universal. It is seen in \nthe qualities of all natural objects inherited from \ntheir parents. Plants may disappear leaving \nonly seeds, \xe2\x80\x94 as this world may do in the future ; \nbut the qualities and forms will be invisibly stored \nin the seeds to guide the growth of their offspring. \nWhat is known as creation is but the re-appear- \nance according to cyclic law of an entity which is \nthe result of former life and action. Good and \nevil return. "Whatsoever a man soweth that \nshall he also reap. \' \' \n\nThe law of action impresses the great responsi- \nbility we have to our fellows for every act and \nthought, for all are united in the One lyife. Evil \nand suffering will cease when we refrain from \ninfringing the law of the One lyife, and recognize \nthat the heart of all nature beats in us. \n\nQUESTIONS ON CHAPTER V. \n\n1 . Define the law of action. \n\n2. Where does it operate ? \n\n3. Can the law of action be set aside by \nprayer ? \n\n4. How is this law termed in the Hast ? \n\n5. What is the first constituent of Karma? \n\n6. What is the second constituent of Karma ? \n\n7. What exists before the world is reborn ? \n\n8. Describe the beginning of a cycle of ac- \ntivity. \n\n9. What directs the activity, and whence comes \nit? \n\n10. Describe what joins Spirit to matter. \n\n1 1 . How does evolution proceed ? \n\n1 2 . Without Karma what would result ? \n\n\n\nTHE LAW OF ACTION. 47 \n\n13. What causes pain and suffering in the world? \n\n14. Can we escape from Karma ? \n\n15. Why are some born rich and others poor? \n\n16. Is Karma fatalism ? Give reasons. \n\n17. How do our actions affect ourselves and \nothers ? \n\n18. Trace effect of an angry impulse, uncurbed \nand curbed. \n\n19. How are habits formed ? \n\n20. Trace effect of bad habits on mind and \nbody. \n\n2 1 . What determines that a child shall inherit \na weak body or mind ? \n\n22. Illustrate how our actions affect others. \n\n23. On what planes of man\'s being does Karma \noperate ? \n\n24. Why do 3^ou find both good and bad con- \nditions in the same person ? \n\n25. How did Jesus teach Karma? \n\n26. Describe how Reincarnation, in conjunc- \ntion with the law of action, operates upon hu- \nmanity. \n\n27. Wh}^ does death fail to relieve us of the \nresult of actions ? \n\n28. What is the meaning of chance or accident ? \n\n29. Explain the meaning of Jesus\' saying, \n\' * Love 3\'our enemies. \' \' \n\n30. What effect would \' \' loving our enemies \' \' \nhave upon us ? \n\n31. How did Buddha teach the same doctrine ? \n\n32. How did Paul describe Karma and Christ ? \n\n33. What great lessons does the law of action \nimpress upon us ? \n\n\n\nCHAPTER VI. \n\nRKINCARNATION. \n\n"Our birth is but a sleep and a forgetting ; \n\nThe soul that rises with us, our life\'s star \nHath had elsewhere its setting, \n\nAnd Cometh from afar. \nNot in entire forgetfulness, \n\nAnd not in utter nakedness \nBut trailing clouds of glory do we come \n\nFrom God who is our hon\\&." \xe2\x80\x94 Wordsworth. \n\n"The doctrine of metempsychosis may almost \nclaim to be a natural or innate belief in the \nhuman mind, if we may judge from its wide \ndiffusion among the nations of the earth and its \nprevalence throughout the historical ages " \n\n\xe2\x80\x94Prof. Francis Bowen. \n\nClosely connected with Karma, the law of ac- \ntion, is Reincarnation, or the rebirth of the same \nindividual soul in a series of personalities. These \nlatter are like the various costumes or characters \nplayed by the same actor on successive nights. \nOne night he may impersonate Othello, another \nRomeo, and a third, Hamlet, but remains the \nsame actor throughout. The permanent individ- \nuality, or soul, recollects the characters previously \nassumed, although the brain of this personality \nma}^ be ignorant of their details. \n\nReincarnation provides the means for Karma \nto express itself ; it is a universal law, as the \n\' \' litres \' \' are constantly passing from form to \nform, dying out of some to be reborn into others. \nAll nature teaches this lesson of reembodiment, \nfor continual change characterizes every visible \nobject. Minerals break up through rust and cor- \nrosion, plants and animals are subject to growth \n4S \n\n\n\nREINCARNATION. 49 \n\nand deca3\\ As the matter of which these things \nare composed is indestructible, it must be reborn \nin new objects. Continual growth followed by \ndecay is nature\'s method for providing progress \nfor the "lives," which pass through alternating \nperiods of activity and rest. \n\nThe Life sleeps in the seed, to wake in the \nplant, casting aside the old form of the seed to \nassume that of the plant. It sleeps in the tree \nduring winter, to awake in the spring to \nbuild a new bod}" in the fresh growth of foliage, \nbark and wood. In this new body it dwells dur- \ning the summer, developing buds for future \ngrowth. The foliage helps the tree in growing, \nbut when the autumn is over it drops off. In \nthe same manner these bodies assist man\'s de- \nvelopment, and when one period is ended they \nare cast off, which process is termed death ; but \nit is no more death to us than the falling of \nleaves in autumn is death to the trees. Vegeta- \ntion rests during the winter preparing for the \nsucceeding summer\'s rebirth, and when our \nbodies are laid aside, we too rest before returning \nin new bodies for the growth of another earth \nlife. Each season\'s growth is made from the \nbuds formed during the previous summer ; ana- \nlogously we are dominated by the mental and \nphysical tendencies of previous lives. If the buds \nare poor, the growth will be dwarfed, and if good \nit will result luxuriantly. \n\nThe life of the caterpillar illustrates reincarna- \ntion. Emerging from an Qgg, it grows rapidly \nand then weaves itself into a cocoon, assuming \n\n\n\n50 BROTHERHOOD. \n\nan entirely different shape ; from this it emerges \na lovely butterfly. The same centre of life as- \nsumes four distinct changes within a short time, \negg, caterpillar, chrysalis and butterfly. Man \nalso passes through great vicissitudes during \nmany lives, and even in the same life changes \nthe body several times, as molecules continually \nleave it to be replaced by others. \n\nEach year the tree trunk is encircled by an- \nother ring, and similarly each earth life adds a \nnew experience to the human soul, where it is \nretained eternally. \n\nThere is no difficulty in tracing reembodiment \nas operating in the lower kingdoms, in which \neverything is continually decaying and being re- \nstored to the elements to serve as material for \nnew forms ; but there are some who question \nwhether it rules among humanity. Does man \nlive many times on earth ? This raises the point \nas to what man is ; whether he is the body or \nsomething within ? \n\nWe have seen that the One lyife is all-pervad- \ning and divided into many \' \' lives \' \' or souls, \neach of which is pursuing its evolution by as- \nsuming and then discarding material forms. The \nessence is identical in mineral, vegetable, animal \nand human beings, as these divisions designate \nthe stages of development in physical evolution \nof the " lives " or souls within. \n\nThe \' \' lives \' \' are distinct from the forms which \nthey inhabit, as the forces in minerals, plants \nand animals are distinct from their outer gar- \nments, which endure for a time and are then de- \n\n\n\nRKIXCARNATION", 5 1 \n\nstro3\'ed. In the same manner the soul in man is \ndistinct from the body it uses for a tifne. The \nreal man is not the bod}^, but the soul, and it is \nthis latter which is the permanent principle \ntv\'hich reincarnates. \n\nMinerals, plants, and animals, may have no \nrecollection of prior conditions, but if evolution \nbe true, their indestructible essence must have \nexisted many times in various forms. Man may \nnot remember his former bodies and their sur- \nroundings, but that is no disproof of previous \nlives. In the soul are stored past memories \nwhich ma}^ or may not be communicated to this \nbrain. Many persons claim to possess recollec- \ntions of the details of former lives, and as greater \nattention is being drawn to reincarnation in this \nWestern world, evidence regarding it is accumu- \nlating. \n\nCan Life die ? Life is a force which may be \ntransmuted but not extinguished, for such is a \nrule relating to forces. If the law of ** conser- \nvation of energy \' \' be applied to the soul or the \n"lives," those energies which cause manifesta- \ntion, it is evident they cannot be extinguished, \nhowever many changes they may pavSS through. \n\nThe soul of man equally with the soul of all \nthings ir nature is immortal and indestructible, \nwithout a beginning and infinite as regards the \nfuture, but all alike take on many temporary and \ndestructible bodies. \n\nThe theor}^ that man has but one life on earth \nfails to give any explanation of the purpose of \nexistence ; its adherents admit this, for they \n\n\n\n52 BROTHE^RHOOD. \n\nsuppose the soul to be created out of nothing at \nthe birth of the body, and at death it proceeds \neither to a monotonous heaven, or a hell, the very \nexistence of which finds few believers. \n\nThe purpose of life is clearly defined in the \nBible as "Be ye perfect," and the same lesson is \ntaught by the evolution of nature which exhibits \neverything progressing to a higher state by the \ncooperation of the \' \' lives " ; it is the lesson \nequally of our experience, for beginning with \nchildhood we attend school and college, and later \nacquire knowledge and experience in our occu- \npations, every one holding some ideal which he \nstrives to attain. \n\nThe question arises, do we acquire perfection \nin one life ? If not, reincarnation is a necessity. \n\' \' To be perfect even as our Father in Heaven is \nperfect \' \' requires that we possess all knowledge \nand all experience of every age, past and future, \nfor nothing can be missing from perfection ; also \nour characters must be purified of all sensuous \nand selfish impulses. Is it possible in one life to \nacquire this ? All will admit that this is impossi- \nble, for the future is not yet within our reach. \nBut some may suggest that this perfection is \ngained after death without return to this world. \nUnfortunately there is no proof of this, and the \nwhole analogy of nature contradicts it. Such a \nsuggestion deprives this life of any purpose \xe2\x80\x94 un- \nless it be that man may sin and so give God an \nexcuse for punishing him, \xe2\x80\x94 since the perfection \nis to be acquired after this life is over. \n\nThe question arises as to the locality of man\'s \n\n\n\nREINCARNxlTlON. 53 \n\nprevious and future lives ; some may suggest a \nfar-off planet as the bourne when the troubles of \nthis life are over, and that there is no return to \nthis world. \n\nIn stud3\'ing the law regulating the lower king- \ndoms, we saw that past experience or Karma \ndraws back the \' * lives \' \' to embodiment accord- \ning to the affinities in each one, working along \nthe lines of the least resistance. Since man\'s \nactions are performed in company with others, \nand affect them to a greater or less degree, and as \nmany of their effects are not exhausted in this \npresent life, a return to meet former friends and \nenemies is necessary for purposes of adjustm.ent. \n\nIf the law of Karma be true, there can be no \nchance or accident, or mere coincidence in daily \nhappenings. Meetings with people for the first \ntime in this life, in which we confer or receive \nbenefits or harm, must result from meetings in \nformer lives. Where more likely did we for- \nmerly meet, than in this world, the scene of our \npresent evolution ? \n\nEver}^ force re- acts upon the centre from which \nit originated, and as we are now under the influ- \nence of reactions in this world, probability points \nto this world as the place of their origin. Paul \nwrote \' \' Whatsoever a man soweth, that shall he \nalso reap. \' \' We cannot sow wheat in Venus and \nreap it in America ; the present reaping is a crop \nspringing from seeds sown in former lives. How \nelse can we understand the different conditions of \nbirth of each one ? A child attends school for a \nfew hours daily, returning to the same class day \n\n\n\n54 BROTHKRHOOD. \n\nafter day until ready for promotion to a more ad- \nvanced one. Man must continue to reincarnate \nupon this earth until all experience has been ac- \nquired which this world can afford. As Karma \nis the schoolmaster, this world is the schoolhouse. \n\nThe law of reincarnation coupled with Karma, \nthe doctrine of justice, is the onty explanation of \nthe enigmias of life. The same souls now incar- \nnated in bodies \xe2\x80\x94 perhaps ourselves \xe2\x80\x94 have for in- \nterminable ages been helping to mould the con- \nditions of the world and make history, and are \nnow enjoying or suffering for such past deeds. \nNothing else can explain the great problem of \nGood and Evil, and reconcile man to the seeming \ninjustice of life. When one observes inequali- \nties of birth, station, intellect and health, the de- \nserving loaded down with hardships, and the \nidle and profligate in the enjoyment of bounties, \nnothing but reliance upon these fixed laws can \ngive confidence in the existence of justice as rul- \ning in the universe. \n\nReincarnation is the onh^ explanation of the \nattributes of immortality and divinit}\'- in man, \nand is an inestimable comfort in providing a \nmeans for becoming perfect, even as our Father \nin Heaven (the One Life) is perfect. \n\nQUESTIONS ON CHAPTER VI. \n\n1. What is the meaning of reincarnation? \n\n2. How does an actor illustrate reincarnation ? \n\n3. What relation does reincarnation bear to \nkarma ? \n\n4. Is the principle of reembodiment universal \nin Nature ? Give reasons. \n\n\n\nREINCARNATION. 55 \n\n5. Describe the process of reincarnation as ap- \nplied to the " lives" ; also to trees. \n\n6. How does a caterpillar illustrate reincarna- \ntion ? \n\n7. Explain how the analog}\' of Nature points \nto reincarnation in man. \n\n8. What reincarnates in the lower kingdoms ? \n\n9. What reincarnates in man ? \n\n10. Do minerals, plants, and animals, recollect \nformer lives ? \n\n11. How do we know they have existed be- \nfore? \n\n12. If man has no recollection, why is that no \ndisproof of reincarn ation ? \n\n13. Why do we not recollect details of former \nlives ? \n\n14. What is lyife ? Can it die ? Why not ? \n\n15. What does "conservation of energy" \nmean ? \n\n16. How does the soul in man resembie and \ndiffer from the souls in the lower kingdoms ? \n\n17. What is the popular idea of the past and \nfuture of the soul ? \n\n18. How does the Bible define the purpose of \nlife? \n\n19. Can this be reached in one life on earth? \nGive reasons. \n\n20. Why must we reincarnate on this world, \nand not on some other planet ? \n\n21. \'What governs daily happenings, and the \nbenefits or harm we confer or receive ? \n\n22. How does reincarnation explain different \nconditions ? \n\n\n\n56 BROTHKRHOOD. \n\n23. What purpose does the world fulfil as re- \ngards mankind ? \n\n24. Is there any other explanation of the \nenigmas of life ? \n\n25. What have our souls been doing in the \npast ? \n\n26. What effect do karma and reincarnation \nhave upon our minds ? \n\n27. How does man become perfect ? \n\n28. What is perfection? \n\n\n\nWe are our own chi\\dren. \xe2\x80\x94Pyikag-oras. \n\nHe needed not the spectacles of books to read nature ; he looked \ninwards and found her there. \xe2\x80\x94 Dryden. \n\nThink not that I am come to destroy the law, or the prophets. I \nam not come to destroy, but to fulfil. \xe2\x80\x94 Matth. V. \n\nOur human laws are but the copies, more or less imperfect, of the \neternal laws so far as we can read them, and eiiher succeed and pro- \nmote our welfare, or fail and bring confusion and disaster, according \nas the legislators\' insight has detected the true principle, or has been \ndistorted by ignorance or selfishness.\xe2\x80\x94 i^/\'oz/rf.?. \n\nWe can drive a stone upward for a moment into the air, but it is \nyet true that all stones will forever fall ; and whatever instances can \nbe quoted of unpunished theft, or of a lie which somebody credited, \njustice must prevail, and it is the privilege of truth to make itself be- \nlieved. Character is this moral order seen through the medium of \nan individual xiQ.\\\\xxQ.\xe2\x80\x94 Emerson. \n\n\n\nCHAPTER VII. \n\n\n\nPROGRESS. \n\n\n\n" Heaven is not reached at a single bound ; \nBut we build the ladder by which we rise \nFrom the lowly earth to the vaulted skies, \nAnd we mount to its summit, round by round." \n\xe2\x80\x94J. G. Holland. \n\n" Older than all preached gospels was this un- \npreached, inarticulate, but ineradicable, forever- \nenduring gospel: work, and therein have well- \nbeing. Man, son of earth and of heaven, lies there \nnot, in the innermost heart of thee, a spirit of \nactive method, a force for work, that burns like a \npainfully mouldering fire, giving thee no rest till \nthou unfold it, till thou write it down in benefi- \ncent facts around thee? " \xe2\x80\x94 T. Carlyle. \n\nSince all \' \' lives \' \' are sparks of the One lyife, \nhowever small and dim, they possess the char- \nacteristics of that Life with its possibilities of \nunfoldment and progress in evolution. \' \' Every- \nthing evinces a progressive march towards a \nhigher life. There is design in the action of \nseemingly blindest forces. \' \' The laws of \' \' natu- \nral selection \' \' and \' \' survival of the fittest \' \' \nwhich seem so cruel are working towards the \ngrand end of progress. \n\nThe object of existence is for progressive de- \nvelopment, which flows as a necessary result \nfrom the presence and activity of the One Life, \nfor it is cooperative in its methods. Every race of \nmankind has had a dim recognition of this coop- \neration or spirit of helpfulness in nature, the \nloftiest attribute of divinity ; and it has led many \nto offer prayers and entreaties for help to higher \npowers under various symbols and names. \n57 \n\n\n\n5^ BROTHE^RHOOD. \n\nFormer lessons have dealt with the relation \nthat all outer things bear to the divine in nature, \nto God, to the One lyife, \xe2\x80\x94 that in the soul all \nare inseparabl}^ connected as parts of it. Ter- \nrestrial existence is for the soul\'s experience and \nnot as many think, to pamper the body by \ngratification of its selfish impulses. \n\nThe soul assumes a bod}^ at birth in exact \naccord with its own past, and after accomplish- \ning its life\'s work, withdraws from that instru- \nment which returns to the elements ; but the soul \nlives on. Prayers and entreaties to God to in- \nfringe His own laws in favor of individual sup- \npliants are manifestly useless. \n\nWe should not despise any life because it \nseems small, for all is divine and there is no \nlimit to what it may become. Minerals are \ntransformed into beautiful flowers. From a \ntiny egg emerges a caterpillar that occupies its \nlife in eating, then wrapping itself in a pro- \ntecting coat for a sleep, awakens a lovely butter- \nfly. A thing of earth becomes a denizen of the \nair. \n\nProgress is continual. The end of one cycle \nmarks the beginning for another. During the \nexistence of worlds, the great /lear^ of nature, \nthe One lyife, is ever pulsing out its helpful \nforce under the immutable law which is Eternal \nMotion, cyclic and spiral, and therefore progress- \nive. The bud proceeds from the seed, and the \nflower from the bud, developing form, color and \nodor, and then these die down and disappear, \nleaving but another seed for the coming season. \n\n\n\nPROGRESS. 59 \n\nThe chambered nautilUvS is a beautiful illustra- \ntion of the same truth. The spiral shell shows \nhow 3\'ear by year it built upon itself newer and \nlarger mansions as the old were outgrown. The \ndoor of the old growth was closed behind, but \nthe shell was carried with it as the embodiment \nof its past history, a type of all growth. \n\nSouls or * \' lives \' \' accumulate past experiences, \nbut are ever constructing new coverings to suit \ngrowing needs. When they reached the human \nstage, the bodies of the animal kingdom no \nlonger served for their progress. The old ani- \nmal house was outgrown, its experience had \nbeen already gained, and therefore the door of \nthe animal kingdom was closed for reincarna- \ntion of human souls. For all the great march is \nonward, for the One Life is ever actively forcing \nforward everything by the help that each life is \nobliged to render its brother life. For this vital \nforce directs growth, makes the seed germi- \nnate and forms trunk and branches, which in \ntheir turn produce other trees. This is the \nnever-dying breath of life. \n\nProgress is everywhere, ruling in worlds and \nuniverses as well as in all the beings they con- \ntain, down to the smallest atoms. \n\nThis lesson of progress is quite in accord \nwith every-day experience. The child attends \nschool to acquire education, and spends the \ngreater part of his after life in gaining dex- \nterity and additional experience in some chosen \nvocation, by consciously striving tow^ard some \nideal. Nature has set out her landmarks very \n\n\n\n6o BROTHKRHOOD. \n\nclearly, the mineral, vegetable, animal and hu- \nman kingdoms representing progressive stages in \ndevelopment. There are a definite number of \n\' \' lives " or souls in each kingdom, and although \nthey may temporarily ascend to a higher one, \nthey return home upon the disintegration of th e \nform in which they were embodied. \n\nEach department of nature is an initiation over \nthe one below, advance from one to another oc- \ncupying many millions of years. After a long \nperiod of activity, the world passes through an \nequal period of rest, as sleeping follows the wak- \ning state. When the world awakens from one of \nthese states of rest, the aspiring " lives" of each \nkingdom have advanced a step in evolution. \nThose which in the previous cjcIq occupied \nmineral forms are now advanced to the vegetable, \nand the former vegetable \' \' lives \' \' are now ani- \nmating animals, and the animal become vehicles \nfor use by human souls. As the Kabala ex- \npresses this orderly progression, \' \' The stone be- \ncomes a plant, the plant an animal, the animal a \nman and the man a God ; " \xe2\x80\x94 or, as the Hindus \nsa3^, \' \' God sleeps in the stone, breathes in the \nplant, moves in the animal and wakes to con- \nsciousness in the man." \n\nProgress in nature follows a fixed law, the law \nof the One I^ife. We get help by giving help. \nThis rule applies to all stages of evolution in each \nkingdom of nature. In a former lesson it was \nshown how plants grow and fashion themselves \nby raising the minerals to the vegetable kingdom, \nand ever3^where the higher \' \' lives \' \' build new \n\n\n\nPROGRESS. 6 1 \n\ntenements b}^ using those in a less progressed state \nand thus raise them. The bee aids the plant by \ndistributing pollen, and receives aid in return. \nInformation imparted to another sinks more \ndeeply into our own mind ; \xe2\x80\x94 in the act of giving \nwe arrive at a fuller knowledge. Advance in \nevolution is made by the higher \' \' lives \' \' de- \nscending into lower kingdoms, by embodying \nthemselves in, or taking on coverings of the lower, \nand thus infusing them with their own more ad- \nvanced development. Advance takes place by \nthe higher lifting up the lower, for the latter \ncannot raise themselves ; this is illustrated by the \nseed breaking up minerals and incorporating \nthem in the plant. Without this help the \nminerals would not be able to fashion the plant. \nTliis great law of nature is the basis of the \ndogmas of the vicarious atonement and the cruci- \nfixion. The immortal soul (the Christ) enters \nhuman bodies to save them, that is to raise them \nto a divine state. This operation goes on eter- \nnally, as higher entities, out of their compassion, \nembody themselves among the lower, crucifying \nthemselves in the act, to assist the less progressed \nand become the vicarious sacrifice for the sins of \nth-e lower. The souls thus voluntarily crucified \nby the trials of daily life are rewarded by the \nwisdom gained in the experiences of this life. It \nis a universal law that help is gained in propor- \ntion as it is given. \n\nThe human soul acquired its individuality prior \nto becoming the present humanity. It has the \ntask of conquering the instincts and desires of the \n\n\n\n62 BROTHKRHOOD. \n\nanimal body in which it dwells, by the use of the \nthinking and reasoning faculties of the mind. \nThis conquest must be achieved by each one \nthrough the conscious use of will power. \n\nMan has the endowment of free will, able to \nfollow selfish impulses of the animal body, or to \nlisten to the guidance of the soul. The former \nare selfish, bringing suffering in their train, for \ninjury to others carries exact retribution ; we reap \nas we sow. \n\nlyife by life the experience gained through \nsuffering brings self-control, enabling us to \nrefrain when tempted. Through suffering the \nwill grows stronger, character is gained and there \nis a gradual extinction of selfish desire and \nloosening of its hold over the mind. \n\nRepentance and forgiveness are explained by \nthe law of Karma and form an important step in \nprogress. The commission of sins is followed by \nsuffering as the penalty ; but suffering gradually \nleads to repentance, a \' \' turning away from \' \' the \nrepetition of the offence, as the desire to sin \nloosens its hold upon the mind. When thorough \nrepentance is reached, that we sin no more, resti- \ntution for past offences can be made, and forgive- \nness is obtained. " With whatsoever measure ye \nmete, it shall be measured to you again." Wh.i\'. \nwe sin, suffering will be ours. Only by rep.i, \ntance or turning away from our faults can finuJ \nforgiveness be reached. For instance, a person \nmay be rich, but use his wealth selfishly to gratify \nbodily lusts or personal ambition, and thus form \nin his mind a strong attachment to riches for the \n\n\n\nPROGRESS. 63 \n\nmeans of selfish gratification they offer. This \nwrongful use may cause such a person to be re- \nborn many times into a state of poverty wherein \nthe mind, bj^ the sufferings endured, may grad- \nually be purged of the selfish attachment to \nwealth. When the mind is purified of these self- \nish tendencies, a state of repentance is reached, \nand riches, with the power of helping others \nwhich accompanies them, may be restored to the \nrepentant sinner. We must cease committing in- \njuries and hating others, and by helping them set \nright old scores and thus gain forgiveness, rec- \nollecting that the lesson of the One I^ife is that \nall must render help, whereas injury and hatred \nare impediments to man\'s progression. We ad- \nvance by helping other and less advanced entities, \nfor the law of Brotherhood holds good wherever \nthe One Life is in operation. The more pro- \ngressed the state of evolution, the greater the \npower possessed by the entity to render help to \nothers. Man in his highest development thus \nbecomes Godlike, a powerful agent for the dissem- \nination of the beneficent forces of the Qne Life. \nHe carries help to all forms in the lower king- \ndoms, raising and advancing them, and in greater \nmeasure is able to assist his fellow man by evok- \nmg the soul within him. Thus is salvation ob- \ntained from the almost irresistible dictates of \nanimal propensities and from the woe and misery \nthey entail. \n\nProgress in its highest attainment is reached \nby perfect purity of thought, word and deed, \nrepresented by entire unselfishness ; for thus we \n\n\n\n64 BROTHERHOOD. \n\nlearn to live in harmony with the Absolute Unity, \nthat ever pulsating heart that beats throughout \nevery form of the One I^ife. \n\nQUESTIONS ON CHAPTER VII. \n\n1 . How do the One lyif e and the \' \' lives \' \' ex- \nhibit progress ? \n\n2. How do " natural selection " and the ** sur- \nvival of the fittest \' \' operate toward progress ? \n\n3. What proof is there that all races have rec- \nognized Nature\'s cooperative action? \n\n4. Is the popular conception of God derived \nfrom the One I^ife ? Give reasons. \n\n5. Trace the history of a soul during one in- \ncarnation. \n\n6. Why are selfish prayers useless ? \n\n7. Why should we refrain from despising life \nin minor objects? \n\n8. Has progress any limit ? Give reasons. \n\n9. What part in progress have destruction and \ndecay ? \n\n10. How does the nautilus illustrate progress ? \n\n11. What part has the soul in progress ? \n\n12. Why cannot human souls reincarnate in \nanimals ? \n\n13. What is the ultimate cause of progress? \nExplain how this operates. \n\n14. How do our daily lives teach progress ? \n\n15. How is progress depicted in the kingdoms \nof nature ? \n\n16. Are the "lives" attached to the separate \nkingdoms ? \n\n17. When do "lives" progress to a higher \nkingdom ? \n\n\n\nPROGRKSS. 65 \n\n18. Can the "lives" ascend to a higher king- \ndom in the present cycle ? \n\n19. Describe the progression of the "lives" \nto a higher kingdom. \n\n20. Define the law underlying progress. \n\n21. Is this law universally applicable ? \n\n22. How do plants illustrate the law of help- \nfulness ? \n\n23. In what manner does teaching another \nhelp the teacher ? \n\n24. What is necessary for "lives" to advance \nto a higher kingdom ? \n\n25. Can "lives" raise themselves to higher \nkingdoms ? \n\n26. How does this law explain the dogmas of \nvicarious atonement and the crucifixion ? \n\n27. How are "lives" compensated for raising \nlower ones ? \n\n28. When did the human soul become individ- \nualized ? \n\n29. What is the task of the soul in human \nbodies ? \n\n30. Upon what does the soul act to accomplish \nthis task ? \n\n31. What does free will enable man to do ? \n\n32. What is the purpose of suffering ? \n\n33. Explain repentance and forgiveness. \n\n34. Describe the effect of selfishness upon us \nand how repentance is reached. \n\n35. How can man become an active part of the \nOne Life ? \n\n36. What is man\'s highest goal ? \n\n37. What are essential to progress ? \n\n\n\nCHAPTER VIII. \n\n\n\nDUALITY \n\n\n\n" Polarity, or action and reaction, we meet in \nevery part of nature An inevitable dual- \nism bisects nature Whilst the world is \n\ndual, so is every one of its parts." \xe2\x80\x94 Emerson. \n\n" All actions performed other than as sacrifice \n\nunto God make the actor bound by action \n\nHe who seeks nothing and nothing rejects, being \nfree from the influence of the \' pairs of opposites,\' \nwithout trouble he is released from the bonds forged \nby action." \xe2\x80\x94 Bhagavar.-Gita. \n\nThe whole of nature is pervaded b}\' duality. \nThe One I^ife has visible and invisible aspects ; \nits transitory forms and their permanent founda- \ntions. Every cycle is made up of two opposites, \nas activity and rest, cause and effect, sleeping \nand waking, life and death, ebb and flow, pleas- \nure and pain, loving and hating. A \' \' pair of \nopposites \' \' consists of two aspects of one thing, \nwhich arise in our consciousness as the result of \nthe operations of mind. \n\nIn the present stage of evolution, man is per- \nfecting the mental faculties. Through percep- \ntion he is enabled to compare and contrast things \nwith their opposites, eliminate errors and cor- \nrect his judgments, until ultimateh\' he reaches \nknowledge. The dual aspect of all things is a \nstage of mental growth through which all pass, \nfor it affords experience of both sides. Without \nperception of pain, we cannot value pleasure ; \nexperience of cold is necessar}\' to appreciate what \nheafis; a person born blind cannot judge be- \n66 \n\n\n\nDUALITY. 67 \n\ntween light and darkness, having no basis for \ncomparison. \n\nAs attachment of the mind to, or desire for \neither opposite is lost, we become equal minded \nin pleasure and pain, and true knowledge is ac- \nquired of the Unitj^ underl3\'ing seeming duality. \n\nIn nature\'s workshop, duality rules. Take \nplant life ; there the single cell divides, build- \ning another on itself, growth being the continued \nrepetition of this dual activity. When the ex- \npanding bud within the seed bursts the outer \ncoat, it sends a root downward into the earth, \nand a stalk upward into the air and sunlight. \nBach of these opposites is necessary for the plant \nto perfect itself. The purpose of the dual ex- \npression is experience and growth for each mani- \nfestation of life. The plant needs roots for the \nhelp they render in the darkness of the earth, \nand also leaves and branches for gaining assist- \nance from air and sunshine. While stillness and \nwarmth help the oak tree in growing, tempest \nand cold make its fibre strong. \n\nThroughout manifested nature can be traced \nthe positive and negative principles, each neces- \nsary and complementary to the other. There is \nthe thought and its embodiment, the ideal in the \nsculptor\'s brain and its materialization in marble. \nWherever objective forms are found, there is \nduality ; for instance, the tree and the life with- \nin ; the animal and its vital principle ; the human \nbody and its soul. Ever5^thing v/hich has an \nouter shape in this world, has its unseen basis in \nthe One lyife. \n\n\n\n68 BROTHKRHOOD. \n\nMan possesses two natures, which we may \nname higher and lower, and which give rise to a \ndual set of motives. The lower, including the \nbody and its instincts, furnishes the vehicle for \noperations in this world and for gathering expe- \nrience ; but the helpful influence of the higher \nnature is necessary for this experience to become \nreal progress. \n\nAnimal instincts must be controlled, and trained \nto conform to the higher will, enabling the body \nto serve as a useful instrument for conveying to \nothers the beneficent help of the One lyife. In \nsuch case all the \' \' lives \' \' of which the lower \nnature is composed will be purified and elevated. \n\nTo comprehend good and evil has been a long- \nstanding problem. They are a \' \' pair of oppo- \nsites " explained by the duality of nature. \nNeither of them has a permanent existence, but \neach represents the impression made upon us by \nour surroundings. These impressions may seem \ngood or evil, pleasant or unpleasant for the mo- \nment, but their effect constantly varies as our \nmental attitude changes. When Karma is real- \nized as a fact \xe2\x80\x94 that everything happens as the re- \nsult of our own former deeds \xe2\x80\x94 we no longer try to \nevade the inevitable, but face the lessons of life \nand learn contentment therein. Former evils \nwill then cease impressing us as such, unpleasant \nevents may occur, but we may acquire the power \nof being unmoved by them, and they will not af- \nfect us prejudicially. In past incarnations good \nand evil actions have attached us to others, for \nhatred as well as love is a cause of attachment ; \n\n\n\nDUALITY. 69 \n\nnow we meet with the results in the mixed good \nand evil of life. We maj^ stop the recurrence of \nthe evil in the future, b}\' refraining now from re- \nturning evil with evil, or hatred with hatred, \nand learning to practise the difficult inj unction \ngiven by Jesus of \' \' loving our enemies \' \' and \nhelping those who persecute and injure us. The \npower to succeed in this, requires us to be \n" equal minded toward friend and foe," and in \nsuch case evil ceases to be unpleasant, for we \nhave risen to a mental state where good and \nevil are treated philosophically. It is sometimes \nnecessary to appear harsh, and exercise restraint \nover the actions of others for their own good, as \na mother must restrain a child. This restraint \nseems at the time to be evil, but it is prompted \nby love. Good and evil are but changing inci- \ndents in a life of change. \n\nTaking the One Life as our ideal and striving \nto become a co-worker with it, we see that it is \nthe great beneficent providence, every part ren- \ndering help to other parts. By assisting those \naround us, exercising true charity without any \ndesire for personal reward, the motive becomes \npurified, the heart bursts the bonds of the selfish \nmind, and we rise above the effects of good and \nevil events. Every such effort causes veils to \nfall away from the mind, and the soul gains \npower to guide us, and we become more power- \nful agents for the One Life to carry out its pur- \npose of helping everything. Then the great \nheart of nature vibrates in us, having awakened a \nsympathetic chord which unites us to the whole. \n\n\n\nyo BROTHERHOOD. \n\nThe dual set of motives in us arises from the \nimpulses of the body and soul affecting the mind. \nThe bod}\'- with its senses, vitality and instincts \nimpels to selfishness, for its existence as a body \nis limited to the present life, without past or \nfuture ; its tendencies are to gain satisfaction of \nits desires, lusts and cravings. The body would \nbe deprived of some indulgence were we to prac- \ntise charity, or give something to another. The \nsoul or spiritual nature instigates to unselfish \nliving ; it is part of the One Life, eternal and \ninfinite, conscious that the same life pervades \neverything, and it perceives no separateness or \ndistinction between itself and others. The im- \npulse of the soul is to be charitable and helpful, \nbrotherly, loving and compassionate toward all \nbeings. Its view is not narrowed by the horizon \nof this present life, but widened to include the \nties of all past lives. \n\nA person may be termed atheist, agnostic or \npagan, and may deny the existence of any God \nor spiritual realm, yet his thoughts and actions \nas far as they are compassionate and brotherly \nare prompted by the soul, even if he profess to be \nunconscious of its existence. \n\nCompassion and kindness are innate in the vast \nmajority. In the face of some gveat calamity or \ndanger, this innate kindness springs to the sur- \nface and asserts itself spontaneously, forming the \nclosest of bonds and causing frantic efforts to be \nmade to render assistance. At times we permit \nselfish instincts to cloud the nobler ones of the \nsoul, and fear creeps in to paralyze us. Fear is \n\n\n\nDUALITY. 71 \n\nthe result of ignorance, the effect of the animal \nconsciousness upon the brain mind, which com- \npares and contrasts perceptions, but lacks confi- \ndence in its conclusions. The result of fear is \nseen in the case of a man falling into deep water. \nIf not practised in swimming, the mind paralyzes \nhis efforts with fear, and he sinks. The prac- \ntised swimmer has confidence, dominates the \nlower mind and swims ashore. I^ikewise an ani- \nmal, following its instincts, swims naturally the \nfirst time it enters the water. \n\nThe uncontrolled mind, dominated by selfish \nmotives, suggests doubts, worries and anxieties \nand other forms of fear, which cause us to suffer \nin anticipation of events which may never occur. \nFear does not exist in the soul, for the latter \nknows without reasoning and possesses the \ncourage of its convictions. The soul know^s it- \nself to be part of the One Life, is invulnerable \nand indestructible. In the w^ords of the \nBhagavad Gita, Chapter II. , "I myself never was \nnot, nor thou, nor all the princes of the earth ; \nnor shall we ever hereafter cease to be. \' \' \n\nWhile the soul inhabits a body, evil cannot be \navoided, for the limitations of material surround- \nings are the causes of that which seems evil. \nThe only good is in Unity, but the mind influ- \nenced by the pairs of opposites becomes attached \nto the dual results of actions, favorable or un- \nfavorable, and is enslaved. The soul must burst \nthese bonds and be free, in order to reach true \nhappiness. The mind subject to bodily senses is \nunable to discriminate clearly ; hence the lack of \n\n\n\n72 BROTHKRHOOD. \n\nreliability of human judgments. Not being free \nourselves from the liability to err, how can we \nlegitimately condemn others ? In all human re- \nlations this thought should lead to the greatest \ntoleration towards others\' faults. We are not \nacquainted with the causes which led to the com- \nmission of that which we condemn ; hence, how- \never strongly we may disapprove of the offense, \nthe offender should be free from condemnation \nby us. The law of the One I^ife is just, and will \nsee that justice is meted out. Judgments and \ncondemnations of others are beyond our rightful \njurisdiction ; hence we have no right to take life \nfor life. "Vengeance is mine, I will repay," \nsaith the I^ord. \n\nPresent materialistic civilization appeals mainly \nto the senses, holding in highest esteem ostenta- \ntious living and lavish expenditure. Through \nthe senses our minds become slaves to the pairs \nof opposites \xe2\x80\x94 pleasure and pain, good and evil, \n\' \' which come and go and are brief and change- \nable." Present conditions directly conduce to \nsuffering, unrest and disturbance, but are teach- \ning the lesson of control in the mind over these \nselfish impulses. When the emptiness of per- \nsonal ambition, vanity, place and power is ac- \nknowledged, they will be replaced by less selfish \nmotives, for the results of the former will be lost \nwhen the body dies, leaving naught but a legacy \nof future suffering. \n\nThe wise man endeavors to reach the spot in \nhis own heart where he ceases to be subject to \nthe disturbing influence of this duality. It is \n\n\n\nDUALITY. 73 \n\nin us all. This is the meaning of the terms \n"finding the Christ," and "the kingdom of \nHeaven is within," and is treated at length in \n" The Voice of the Silence." \n\nThese temporary bodies are but envelopes for \nthe soul ; bodily impulses must be restrained by \nunderstanding the nature and laws of the soul. \nThe Bhagavad Gita, the Bible of the Hindus, \nsays of the soul. Chap. II. : " It is eternal, uni- \nversal, permanent, immovable ; it is invisible, in- \nconceivable, and unalterable." \n\nDwelling in thought upon the soul\'s attributes, \nand studying the teachings of Jesus in their in- \nner meaning, or the " Bhagavad Gita," or other \nsacred books, brings a realization of the divine \npart of ourselves. This knowledge strengthens \nin the hour of temptation, and gives us power to \ncontrol the passions ; for the soul is part of the \nOne Life, receiving help from other souls, un- \nless w^e choose to close the doors. The most \neffective manner of gaining help in our struggles \nis to give help, for thus are the doors of help \nopened and we become co-workers with the One \nLife. \n\nQUESTIONS ON CHAPTER VIII. \n\n1 . How is duality in nature perceived ? \n\n2. Give illustrations of duality. \n\n3. What causes " pairs of opposites " ? \n\n4. What is man now perfecting ? \n\n5. Explain how the mind operates. \n\n6. How is true knowledge acquired ? \n\n7. Illustrate duality in nature. \n\n8. Illustrate duality in mental spheres. \n\n\n\n74 BROTHKRHOOD. \n\n9. Illustrate duality in man. \n\n10. Describe the lower and higher natures in \nman. \n\n1 1 . What is the rightful relation between the \npersonality and the soul ? \n\n1 2 . What are good and evil ? \n\n13. From what do they arise? \n\n14. Why do good and evil interchange? \n\n15. What effect has the knowledge of the law \nof Karma upon us? \n\n16. Can we change evil into good ? Describe. \n\n17. Can we evade good and evil happenings ? \n\n18. Can we avoid the recurrence of evil in \nthe future ? Describe. \n\n19. How do we form future attachments to \nothers by hatred ? \n\n20. How can these attachments be overcome ? \n\n2 1 . What is the lesson of the One lyif e ? \n\n22. How can motives be purified ? \n\n23. How do the two sets of motives arise in us ? \n\n24. Why are the motives of the body selfish ? \n\n25. Why are the motives of the soul unself- \nish ? \n\n26. Whence spring compassion and love in an \nagnostic or atheist ? \n\n27. Are compassion and kindness innate in \nhumanity ? Illustrate. \n\n28. What is the effect of fear upon the mind? \n\n29. Of what is it the result ? \n\n30. Illustrate the result of fear upon man and \nanimals. \n\n31. What suggests doubts, worries and anxie- \nties respecting events which never happen ? \n\n\n\nDUALITY. 75 \n\n32. How can anxiety be avoided ? \n\n33. What is the cause of evil ? \n\n34. How can happiness be reached ? \n\n35. Wh}^ should we not condemn others? \n\n36. Why should we be tolerant of others\' \nfaults ? \n\n37. Explain wh}^ criminals cannot escape their \njust deserts. \n\n38. What is the effect of our present condi- \ntions ? \n\n39. What does * \' finding the Christ \' \' mean ? \n\n40. How can we gain faith in the existence of \nthe soul ? \n\n\n\n" Nature never did betray \nThe heart that loved her ; \'t is her privilege, \nThrough all the years of this our life, to lead \nFrom joy to joy : for she can so inform \nThe mind that is within us, so impress \nWith quietness and beauty, and so feed \nWith lofty thoughts, that neither evil tongues, \nRash judgments, nor the sneers of selfish men. \nNor greetings where no kindness is, nor all \nThe dreary intercourse of daily life \nShall e\'er prevail against us." \xe2\x80\x94 Wordsworth. \n\n" Still somehow the round \n\nIs spiral, and the races\' feet have found \n\nThe path rise under them which they have trod " \n\n\xe2\x80\x94 IVm. Dean Howells. \n" Thou Shalt not let thy senses make a playground of thy mind." \n" Thou shalt not separate thy being from Being, and the rest, but \nmerge the Ocean in the drop, the drop within the Ocean." \n\ni,\' So shalt thou be in full accord with all that lives ; bear love to \nmen as though they were thy brother pupils, disciples of one \nTeacher, the sons of one sweet Mother." \n\n"Compassion speaks and saith ; Can there be bliss when all that \nlives must suffer? Shalt thou be saved and hear the whole world \ncry ? " \xe2\x80\x94 Voice of the Silence. \n\n\n\nCHAPTER IX. \n\nSKVKNFOLD MANIFESTATION. \n\n" These appearances indicate the fact that the \nuniverse is represented in every one of its particles. \nEverything in nature contains all the powers of \nnature. \' \' \xe2\x80\x94 Etnerso7i. \n\n"A careful analysis, however, reduces these in- \nfinite potencies and potentialities to seven great \ndivisions, which in man are classed as Principles, \nand in the cosmos as Hierarchies." \n\n\xe2\x80\x94 J. A. Anderson, M.D. \n\nThe One lyife pulses through infinite space, \nmanifesting itself on seven planes of being. \nThese planes are not separated from each other in \nspace, but each of them is everywhere ; they in- \nterpenetrate and interblend. This interblending \nmay be illustrated by a bowl ^of water in which \nare placed coloring matter, salt and other in- \ngredients, and heat applied to it. The water, \ncolor, salt and heat are separate in themselves, \nbut interblend with each other, and each is found \npermeating the others. \n\nThe seven different planes or conditions in \nwhich the One lyife manifests itself are called the \nsevenfold manifestation. They have a regular \norder and sequence, although interblended. \n\nConsidered as rates of vibration, these planes \nbegin with the most rapid and descend step by \nstep through seven gradations to the slowest. -If \napplied to matter, the planes commence with the \nmost ethereal substance, passing through seven \nstages, each more material than the preceding, \nto the most dense \xe2\x80\x94 that of this earth. \n\nThat matter of different densities will inter- \n76 \n\n\n\nSEVENFOLD MANIFESTATION. 77 \n\npenetrate is illustrated b}^ the every-da3^ experi- \nence of electricians. The same cable will convey \nseveral messages simultaneously from New York \nto Europe and vice versa, provided currents of \nelectricity of varying strengths be employed. \nThe different currents pass and repass through \neach other without interference. \n\nThe recent revelations with the X-rays show \nthat matter can pass through other matter. \nPhotographs of a human body have been taken \nthrough clothing, a plate of glass, and a piece of \nwood several inches in thickness. Respecting \nthis, Nikola Tesla, the great electrician, writes : \n* * I am getting more and more convinced that we \nhave to deal with a stream of particles which \nstrike the sensitive plate with great velocities. \' \' \nIn this case, particles of the human frame must \nhave penetrated the various intervening obstacles. \n\nThere are around us seven globes of matter \nof different densities, and man possesses seven \nnatures or principles corresponding with these \nglobes, enabling him to act upon them all. As \nthe seed contains the whole plant from the roots \nto the blossom in a latent state, so does the One \nLife contain its sevenfold manifestation, itself \nbeing upon the highest plane. Upon proceeding \nto pass from the invisible state to assume a form, \nthe lives pass downward through the seven planes \nuntil the lowest, that of physical manifestation, \nis reached. \n\nThe sevenfold manifestation characterizes \neverj\'thing around us. A ray of light divides \ninto the seven colors of the prismatic scale, the \n\n\n\n78 \n\n\n\nBROTHERHOOD. \n\n\n\nsame order being invariable, from the violet, the \nmost rapid vibration, by a gradually descending \nscale to the red. What better illustration of this \ncan there be than the rainbow ? Sound divides \ninto seven tones, and the piano into a series of \noctaves, the difference between treble and bass \nbeing a lessening of the rates of vibration. \nChemical elements form into groups of seven \naccording to their atomic weights. Man has \nseven senses, two not yet fully developed. Seven \nis the dominating number, as witnessed in the \nphases of the moon, and periods of seven in \ndiseases and gestation. Seven rules in the for- \nmation of the body, which has seven skins, etc. \nThe seven days of the week and the seven sacred \nplanets are connected with this fact. \n\nThe One lyife is always the same in essence, \nits seven diverse appearances depending upon the \nvehicle it uses. If a lamp be covered with \nseven globes, varying in density, the radiation of \nlight will vary with the opaqueness of the globes. \n\nThe One lyife acting in man assumes seven dif- \nferent expressions. Four of these are temporary, \nand three are permanent. The four lower may \nbe written around a square as follows : \nDesire. \n\n\n\nPhysical life. \n\n\n\nAstral mould \nor form body. \n\n\n\nBody. \n\n\n\nSEVENFOLD MANIFESTATION. 79 \n\nThe lowest and most dense is the physical \nbody, the outer garment. The body in itself \nis senseless, for when sleeping it can neither \nsee nor hear. It has sense organs, but these \ncannot act unless there is something within to \nuse them. \n\nThis inner bod}^ acting directly upon the physi- \ncal organs, is called the astral body, being of \nthe same size and shape as the physical, but of \nfiner matter, and visible only to the astral eyes. \nThe astral body precedes the physical, the latter \nbeing built into it cell for cell. It varies very little \nduring life, but acts as a pattern and model to \npreserve the shape of the physical body during \nthe constant change of its particles. The senses \nof sight, hearing, smelling, etc., do not pertain \nto the physical body, but to the astral, which \nuses the outer organs as mechanical instruments \nto establish a means of communication between \nexternal nature and itself. Both physical and \nastral bodies are built of little \' \'lives. \' \' \n\nThe next principle is physical life or vitality, \npervading every part of the body and energizing \nthe organs, using the astral body as its vehicle \nor channel. \n\nThe last principle of this quaternary is \' \' de- \nsire," the force which makes us want things for \nourselves, the bavSis of selfishness. Desire per- \nmeates the entire lower man, " and like the astral \nbody may be added to or diminished, made weak \nor increased in strength, debased or purified." \n"These foui; lower principles are common to \nman and animals, as well as to the vegetable \n\n\n\n8o BROTHERHOOD. \n\nkingdom, though in the last but faintly devel- \noped. At one period in evolution no further \nthan the material principles had been developed ; \nthe three higher of mind, soul and spirit were \nbut latent. Up to this point man and animal \nwere equal, for the brute in us is made of the \npassions and the astral body. \' \' \n\nThe three higher principles, or triad, may be \nrepresented by a triangle : \n\nRay of the One Life. \n\n\n\n\nSelf conscious \nKnower. Z \\ Thinker. \n\nThe Knower or perceiver conveys intelligence \nto us without thinking or reasoning. It is that \nfeeling of conviction which assures us wnth \ncertainty. It is the faculty of spiritual discern- \nment. \n\nThe next principle is the Self-conscious \nThinker, wherein the One Life perceives itself as \nThinker. The Ray of the One I^ife acts through \nboth these principles, through the one as \nKnower and the other as Thinker, and in the \nlatter recognizes itself as such and is therefore \ncalled self-conscious. \n\nThe connecting ray between triangle and \nsquare is the thinking brain-mind, the subject of \nour next lesson. \n\nThis is the sevenfold manifestation of man\'s \n\n\n\nSEVENFOLD MANIFESTATION. 8 1 \n\nnature, wherein all the principles interblend with \neach other, and permeate the whole body and \nbeyond it for a space. The astral or nerve body \nis in every part of the physical form ; the \nvitality, desire, mind, soul and spirit also inter- \npenetrate each other. \n\nThe chain of seven globes of matter correspond \nwith man\'s principles, and equally interblend, \nenabling the Ego or Thinker within us to act at \ndifferent times on these several planes, by chang- \ning its consciousness from one to another. While \nthe Ego acts through the physical body, it is \nconscious in this world, and recognizes its sur- \nroundings here ; but when the body sleeps, it \nfunctions on the astral or other globe and recog- \nnizes its surroundings there, losing consciousness \nof this world for the time. Upon awakening, a \nreturn of consciousness is made to this world. \nDreams are recollections brought from other \nplanes and impressed upon the physical brain \nwith sufficient force to be remembered after \nawakening. Even in waking hours the Ego \npasses to other planes, as when deeply absorbed \nin thought or work, or very strongly carried \naway by some desire, we forget present sur- \nroundings for the time. Death is very similar \nto vsleep, for the Ego passes in consciousness \nfrom the physical body and loses touch with its \nsurroundings in this world ; but in the one case \nit returns upon awakening, and in the other it \ndoes not return to that body, but will come back \nin another upon reincarnation. \n\nThe sevenfold manifestation of man gives a \n\n\n\n82 BROTHERHOOD. \n\nclear analysis of his nature. The One Life is \nuniversal in its character, the Infinite Deity. \nThe next principle is the universal soul endowed \nwith spiritual discernment ; and the third, the \nindividual soul in each human being. This in- \ndividual soul, derived directly from the One Life, \nis in everyone, persisting from life to life and \nstoring the experience gained. It is the reincar- \nnating Ego, which has been compared to a silken \nthread upon which are strung the pearls of ex- \nperience of each life. This is the real man who \ninhabits the body. \n\nThe four lower principles are but instruments \nused by the real man to enable him to come into \ncontact with nature and his surroundings in this \nworld, in order to know himself. Whenever an. \nact is performed, the four lower principles trans- \nmute the thought of the Ego into the action. \nThe thought becomes a desire, and is transmitted \nthrough the nerves or astral body, vitalized by \nthe life principle, to the muscles, and the act is \nperformed. If any one of these principles were \ndeficient, the connection between the mental and \nphj^sical planes would be severed, and an idiot \nwould result. The square represents the mortal \nand impermanent part of man, which he uses for \nthe one earth life and then discards. To live for \nthe body and its desires alone is a waste of time, \nfor at death the result of our efforts is lost. The \nbody is the low^est, least important and most \ntransitor}^ of these principles. Deprived of the \nman within, the organs of the body are sense- \nless and useless. \n\n\n\nSKVKNFOIvD MANIFESTATION. 83 \n\nThe sevenfold manifestation of the One Life \nshows how everything in nature is intimately \nassociated, and each part is necessary to bind \ntogether and assist the whole. The great heart \nof the universe is one, but manifests in different \nmanners. \n\nQUESTIONS ON CHAPTER IX. \n\n1. Describe how the One Life manifests on \nseven different planes. \n\n2 . How do you picture these planes ? \n\n3. Are the planes separate in space ? \n\n4. Can seven things fill the same space at the \nsame time ? Explain by bowl of water. \n\n5. What is the basis of the order of the .seven \nplanes ? \n\n6. Explain these planes as related to (i) vi- \nbration ; (2 J matter. \n\n7. Which plane is the most dense? \n\n8. How does electricity demonstrate that mat- \nter can interpenetrate matter ? Does the X- \nraj^ show this ? \n\n9. How does man correspond with the seven \nplanes of the globe ? \n\n10. How does a seed illustrate the seven \nplanes ? \n\n11. Name other examples of sevenfold mani- \nfestation. \n\n12. Upon what do the seven different mani- \nfestations depend ? \n\n13. How many principles in man are tempo- \nrary ? Name them. What is a principle ? \n\n14. How do we perceive that the physical \nbody in itself is "senseless ? \n\n\n\n84 BROTHERHOOD. \n\n15. Describe the astral body. \n\n16. Of what is the astral body composed? \n\n17. What purposes does the astral body \nserve ? \n\n18. How can you show that the senses are in \nthe astral body ? \n\n19. What is the nature of the next principle? \n\n20. What is the fourth principle ? De- \nscribe it. \n\n21. What principles has the animal in com- \nmon with man ? \n\n22. Name the three higher principles, the \ntriad. \n\n23. How do these differ from the four lower \nprinciples ? \n\n24. Describe the " Knower. " \n\n25. Name the next principle. Describe. \n\n26. What is the connection between triangle \nand square ? \n\n27. Describe how the seven principles are \ninterblended. \n\n28. What enables man to change his state of \nconsciousness ? Illustrate. \n\n29. What are dreams ? \n\n30. Analyze the triangle, showing relation of \nthe reincarnating Ego to the One I^ife. \n\n3 1 . What purpose do the four lower principles \n(the square) serve ? Analyze them. \n\n32. What causes idiocy ? \n\n33. Why is it a mistake to live for bodily \ndesires ? \n\n34. What moral lesson does the sevenfold \nmanifestation afford ? \n\n\n\nCHAPTER X. \n\nTHE CONNECTING RAY. \n\n" Life is but a means unto an end\xe2\x80\x94 that end, \nBeginning, mean, and end of all things\xe2\x80\x94 God. \nWe live in deeds, not years; in thoughts, not \n\nbreaths ; \nIn feelings, not in figures on a dial. \nWe should count time bj- heart throbs. He most \n\nlives \nWho thinks most, feels the noblest, acts the best." \n\n\xe2\x80\x94 Bailey. \n\n" For mind is like a mirror : it gathers dust while \nit reflects. It needs the gentle breezes of Soul- \nWisdom to brush away the dust of our illusions. \nSeek, O Beginner, to blend thy Mind and Soul." \n\n\xe2\x80\x94 Voice of the Silence. \n\nAt each incarnation of a human being, the \nself-conscious Thinker emanates a ray from itself \nwhich joins the real, immortal man to the per- \nsonality of that incarnation, the soul to its \nbody ; this connecting ray is our thinking mind. \nThe ray is an emanation from, or a reflection of, \nthe higher mind into the lower vehicle, forming \na bridge by w^hich the human, thinking person- \nality can mount upward and join the higher. \nThe path is found by our aspiring to follow the \nlaw of the divine man. \n\nThe four lower principles of man\'s constitu- \ntion were developed by evolution, forming the \nbody of man with its desires and passions, with \na brain more highly developed than that of any \nother animal. The personality, composed of the \nfour lower principles, breaks up at death, and is \nreconstructed at rebirth, this being repeated \nfrom life to life until the personality is raised to \n85 \n\n\n\n86 BROTHKRHOOD. \n\nthe plane of the self-conscious Thinker through \nthe illumination of the ray, and a permanent, \nimmortal entity is formed. \n\nThe connecting ray between Spirit and per- \nsonality was supplied by individual Souls who \nincarnated a ray from themselves into the mind- \nless men. These Souls had gained self -conscious- \nness ages ago in other worlds and systems of \nworlds, in previous evolutionary periods, which \nwere completed before the solar system existed. \n\nThe manner in which this light of mind was \ngiven to the mindless men can be illustrated \nby one candle lighting many. The expanded \nbrain of the mindless beings was like a candle \nfully formed and with wick prepared, but not \nyet lighted. As from one lighted candle numer- \nous unlighted ones can be set aflame, so the illu- \nminating Souls, called the "Sons of Wisdom," \nlit up the animal man by enlightening his mind, \nwhich he was unable to do without this assist- \nance. The \' \' Sons of Wisdom \' \' are the Elder \nBrothers of every family of men on any globe, \nand have derived the light from others who reach \nback and back in endless procession without \nbeginning or end. It is thus by receiving \nTheir light that each race is prepared for final \ninitiation. \n\nThe reincarnating Ego, or individual Soul, is im- \nmortal, accumulating and carrying the results of \nexperience from life to life. This Ego assumes \ntwo aspects upon entering a body ; there is the \nintuitional faculty which knows, and the reason- \ning, which works through the brain-mind. Thi\xc2\xa7 \n\n\n\nTHK CONNKCTING RAY. 87 \n\nreasoning faculty is a superior organism which \nthe Thinker uses to reach its conclusions, and \ncreates man\'s superiority to animals, for the lat- \nter act from automatic or instinctual impulses. \n\nDesire, the predominant characteristic of ani- \nmals, is nearest to the reasoning aspect of the \nEgo, and usually brings a strong influence to bear \nupon it ; whereas the intuitional has affinity for \nspiritual things. If the tendencies are wholly \nintellectual, the individual tends downward ; for \nintellect is cold, heartless and selfish unless \nlit up by the spiritual flame. With every effort \nof will toward purification and unity with this \ninner Self -God, one of the ties binding it to the \nlower breaks, and the spiritual entity of man is \ndrawn higher until eventually he is absorbed into \nthe highest beam of the Parent Sun. \n\nIn the brain-mind is the battle-field of the con- \ntending forces, for man must by his own self- \nconscious effort lift himself mentally out of the \ncontrolling influence of worldly temptations. In \nthe mind alone can St. George slay the Dragon, \nfor it is here that the fight must take place. \nThis connecting ray is our self, which exercises \nthe power of choice to follow either the selfish \nanimal passions, or the guidance of the divine by \nslaying the Dragon. When we follow the higher \nintuition, we may be said to have reached the end \nof the rainbow, and to have found that spiritual \nwisdom which is symbolized by the pot of gold. \nThe \' \' War in Heaven \' \' allegorizes the contest \nbetween the two opposing forces in man. This \nwar will last till the inner and divine adjusts \n\n\n\n88 BROTHKRHOOD. \n\nhis outer terrestrial self to his own spiritual \nnature. Till then the fierce and dark passions \nwill be at continual feud with their master, the \nDivine Man. But the animal will be tamed one \nday, because its nature will be changed, and har- \nmony will reign once more. \n\nThe connecting ray is our thinking mind, \nwherein we are usually centred. It is the tie \nbetween the square and the triangle, subject to \nthe impulses of both. Everyone is conscious of \nbeing tempted by the one, yet feels the higher \ntrying to induce him not to yield. It is not \nalways easy to obey the higher, on account of \nmental habits ; but the hard struggle must be \npersisted in, for man must save himself from \nfalling. He is a complex creature in whom re- \nside these two forces, so diihcult to be harmo- \nnized. The hivStory of a life is the story of the \nswaying influences of the animal and the God. \nThe evidence of the animal nature is written at \ntimes on the features. On some is the cunning \nof the fox, never directly approaching its ends, \nbut adopting indirect, underhand methods ; in \nothers, cruelty, disregard of the rights of their \nfellows, obstinacy, treachery or greed. On the \nother hand, there are the noble and self-sacrific- \ning natures which make their owners but a little \nlower than the angels, before whom one instinct- \nively bows. Even the humblest and dullest has \nin some dark corner of himself all these godlike \npossibilities. \n\nBetween these tw^o natures, man himself, the \nconnecting ray, stands. He is the monarch for \n\n\n\nTHE CONNECTING RAY. 89 \n\nthe present life, with absolute power of choice. \nLike the man at the wheel, he can steer what- \never course he may choose, being guided by the \nGod within, or allowing the animal to hold the \nrudder ; but if the latter, shipwreck is sure. No \none can absolutely prevent him from choosing \nthe wrong course, for there is no compulsion to \nmake a man good unless he desires it in his own \nheart. When one recognizes that he is steering \nhis own ship and has control of his destiny, the \nsense of personal responsibility seizes upon his \nmind, and no longer can he drift about, the sport \nof every breeze of the passions. He is the con- \nnecting ray and has learned that he must become \na part of the God within himself, for in no other \nmanner can he hope to avoid the dangerous \nshoals and hidden rocks surrounding him on his \nlife journe}^ \n\nThe "Fall of Man" related in the Bible, in \none aspect allegorizes the entrance of the con- \nnecting ray into humanity. \' \' Falls \' \' occur \ncontinually in all kingdoms. They represent \nthe descent of the higher \' * lives \' \' or entities \nfrom a more advanced kingdom to a lower, that \nby embodying themselves in the lower the latter \nmay be imbued with the essence of the higher, \nand made to progress. This is an important \nfactor in evolution, for as Drummond says, " No \nentity can raise itself to a higher condition, but \nrequires help from above. \' \' The soul \' \' fell \' \' by \nconnecting itself with the four lower principles, \nincarnating in mindless man by giving him its \nreflection, the faculty of reason. By the fall, \n\n\n\ngo BROTHERHOOD. \n\nAdam ate of the fruit of the \' \' tree of the knowl- \nedge of good and evil." At this juncture, Adam \nobtained a mind, the power to compare and \ncontrast opposites, such as good and evil, pleasure \nand pain. The triangle, the Christos, "fell" \nby connecting itself with Adam (the quaternary), \ngiving to the animal a mind, the connecting ray. \n"As in Adam all die, so in Christ shall all be \nmade alive." \n\nThis symbology is carried further by the ser- \npent deceiving Eve. In ancient writings, the \nserpent stood for the divine soul ; it is the \' * Ser- \npent of Wisdom." When the soul first endows \nman with mind, the latter, not yet being under \ncontrol, acts as a deceiver. The animal, under the \nimpulse of instinct, satisfies hunger, thirst and \nother bodily appetites, and ceases when they are \nappeased. Man under the guidance of an un- \ncontrolled mind allows the faculty of imagina- \ntion to lead him on to gluttony, drunkenness and \nprostitution of bodily functions. Instead of \nceasing when the natural appetite is appeased, \nhe associates pleasure with eating and drinking, \nand gives way to selfish indulgences. \n\nWhenever we permit selfish passions to domi- \nnate, the law 6i Karma brings retribution in the \nform of troubles and trials, \xe2\x80\x94 not to punish, but \nto teach us to control our desires. The will is \nstrengthened if we forcibly lift ourselves out of \ndifficulties and learn self-control, and will event- \nually endow us with the power to refuse to suc- \ncumb, however subtle the temptations w^hich \nassail us. \n\n\n\nTHK CONNECTING RAY. 9 1 \n\nThe One Life finds its highest material mani- \nfestation in humanit}\'. The experience gained \nby the "lives" in lower kingdoms fits them \nto enter humanity, when the consciousness of \nthe animal gradually merges into the self-con- \nsciousness of the human being. \n\nMan\'s destiny in this world is to find perfec- \ntion ; the connecting ray must not be broken \nuntil this is attained. Aspiration to become like \nthe divine soul, and the practice of unselfish \nactions, are the best means of arriving at this \nperfect harmony with the One Life. \n\nQUKvSTlONS ON CHAPTER X. \n\n1 . Whence comes the connecting ray ? \n\n2. Describe what the connecting ray is, and \nits purpose. \n\n3. How can we strengthen the connecting ray \nin ourselves ? \n\n4. How did evolution prepare for the reception \nof the connecting ray ? \n\n5. Will the connecting ray always be neces- \nsary ? \n\n6. Who supplied the connecting ray ? Whence \ncame They? \n\n7. Illustrate the illumination qf the mindless \nmen. \n\n8. Who are the Elder Brothers ? \n\n9. Describe the two aspects of the reincarnat- \ning Ego. \n\n10. How can a person be intellectual and not \nspiritual ? \n\n11. How does free will in man affect the connec- \nting ray ? Describe the two courses open to man. \n\n\n\n92 BROTHERHOOD. \n\n12. What is the meaning of the allegory of \nSt. George and the Dragon ? \n\n13. Give the meaning of the \'\'War in \nHeaven." \n\n14. What two influences affect the connecting \nray ? \n\n15. How can we summarize the history of a \nlife? \n\n16. In the waking state, where is our con- \nsciousness usually centred ? \n\n17. Where is the consciousness in the sleeping \nstate ? \n\n18. Has man free will to act ? \n\n19. Is it limited? \n\n20. What does the recognition of free will con- \nfer upon us ? \n\n2 1 . What must be our aspiration ? \n\n22. Give the meaning of the " Fall of Man." \n\n23. Are there " falls " in other kingdoms? \n\n24. What do \' \' falls \' \' effect ? Describe the \nprocess. \n\n25. What did man obtain at the " Fall " ? \n\n26. What \'\'fell"? \n\n27. How does the mind act as the "Serpent \nof deceit"? \n\n28. Does Karma punish ? How does it teach \nus? \n\n29. Describe the evolution from animal to per- \nfected man. \n\n30. What is man\'s destiny ? \n\n31. How is it to be attained? \n\n\n\nCHAPTER XI. \n\nUNIVKRSAI, BROTHERHOOD. \n\n" Bear ve one another\'s burdens, and so fulfil the \nlaw of Christ. "-5/\'. Paul. \n\n" The evolution of a highly destined society must \nbe moral ; it must run in the grooves of the celestial \nwheels. It must be catholic in aims. What is \nmoral? .... Hear the definition which Kant \ngives ot moral conduct : \' Act always so that the \nimmediate motive of thy will may become a univer- \nsal rule for all intelligent beings.\' " \xe2\x80\x94 Emerson. \n\nStudy of the One Life and its constituent \n"lives\' \' makes it clear that universal brotherhood \nis both a law and a fact in nature ; for every- \nthing in this physical w^orld exists by reason of \nthe mutual helpfulness that all parts render to \none another. \n\nIn the lower kingdoms, this cooperation is com- \npulsory, for the moulding force from a higher \nkingdom impels the \' \' lives \' \' to render assist- \nance. It is this cooperation which holds together \nthe forms for a period, and then relaxes, allow- \ning the * \' lives \' \' to break up their prisons and \nseek progress in new directions. It governs also \namong human beings, but with this difference : \nthat the individual is not compelled, but must \nvoluntarily determine to w^ork in accord with this \nnatural law. \n\nBrotherhood is both a law and a fact in nature, \ntaught by every object, and cannot be ignored \nwithout dire consequences. All \' * lives \' \' belong \nto one great brotherhood, as sparks of the One \nLife or as drops of the mighty ocean of life. \n93 \n\n\n\n94 brothe:rhood. \n\nTheir cooperation is exemplified throughout na- \nture\' s workshops, whether we examine a mineral, \nplant or animal. This spirit of helpfulness has \nbeen personified in the God who is ever loving \nhis children, \xe2\x80\x94 the beneficent providence assist- \ning all things to reach a higher state. \n\nThe scientist recognizes this idea, terming it \nthe " Great Cause," the basis of evolution, from \nwhich all progress proceeds. This spirit of help- \nfulness has long been worshipped as an attribute \nof a personal God, to whom prayers are offered as \na means of procuring material assistance. But \ninstead of asking God to help us gratuitously, we \nshould endeavor by our actions to deserve the as- \nsistance, making our prayers take a practical \nform. We should cooperate with nature, becom- \ning agents for the divine law to carry help to \nothers ; for the law is just and will compensate \nus with the exact measure of our deserts. \nPrayer is the exercise of will in asking or de- \nmanding that the beneficent forces of the One \nlyife act on this plane. We have latent within \nus the faculties of imagination and will, which if \ndeveloped sufficiently would give the power to \nremove mountains. \' \' Whatsoever j^e shall ask \nin My name that will I do " ; \xe2\x80\x94 " If ye shall ask \nanything in My name, I will do it." \n\nReal prayer is in the nature of a command by \nthose purified in thought and will. They have \nacquired the power by meditation and the abne- \ngation of self. \n\nThe practice of universal brotherhood w^ould \nbe the realization of the highest condition of \n\n\n\n\\ \n\n\n\nUNIVERSAI, BROTHIi:RHOOD. 95 \n\nharmony and happiness on earth, for it would be \nthe application of the divine law of compassion, \nthe loftiest attribute of the Deity. Were its pre- \ncepts realized in our surroundings, social, na- \ntional and political, suffering would cease and \ndiscontent, strife and misery disappear. Sin can I \nbe summed up as the breach of the law of \\ \nbrotherhood, and suffering and misery are the j \npenalties to readjust the sin and to teach us to \\ \navoid its repetition. If selfishness were sup- \npressed and brotherly relations prevailed, happi- \nness, peace and contentment would leign uni- \nversally. \n\nThe progress of the * \' lives \' \' depends upon \nhelp being freel^\'- given and received, for all are \nnecessary to one another ; and in a similar manner \nwe help or hinder those around us by our course \nof living. Selfish actions affect all, directly or in- \ndirectly. A person commits a fraud upon a bank, \nand in consequence others are treated as crim- \ninals until identified as trustworthy ; and the \npresence of a few dishonest people in our midst \nnecessitates the imposition of general restrictions. \nEqually do honest and reliable persons imbue \ntheir surroundings with an atmosphere of peace \nand security which is helpful as an example to \ntheir neighbors and introduces freedom into our \nrelations. \n\n" The unit is subservient to the whole," is an \nabstract expression of brotherhood. Following \nthis rule we see that individual ambitions and \ndesires must be subservient to those of society. \nThe city must recognize the superior authority \n\n\n\n96 BROTHKRHOOD. \n\nof the state, and the state, although autonomous \nas to local concerns, that of the federal govern- \nment. Equally must the interests of nations be \nsubservient to those of humanit}^ as a whole. \n\nAlthough universal brotherhood is recognized \nby many as the ideal state, yet unfortunately in \npractice the opposite is often ignorantly striven \nfor. One endeavors to oust his neighbor by ex- \ncessive competition ; cities consider their own \naffairs paramount, striving for them at the ex- \npense of others ; nations contend ambitiously \nfor self-aggrandizement, sometimes building men- \nof-war and massing armies for the purpose of \nseizing the property of other nations. All these \ntake place without a thought being given to the \nterrible readjustment awaiting such breaches of \nnature\'s law, \n\nInstead of brotherhood, the practice of selfish- \nness mainly rules, and we need not wonder there- \nfore that the penalty of suffering is so widely \nexperienced in all quarters of the globe. Fam- \nines, earthquakes, wars and rumors of wars, \nmurders, suicides, shipwrecks, and general unrest \nand anxiety are but some of the methods em- \nployed by nature to bring about a readjustment \nof the breaches of the law of brotherhood. \n\nOnly by working for the good of all and not \nfor ourselves alone, can we secure the best results \neven for ourselves ; for only thus do we work in \nharmony with the One lyife of which we are a \npart. \n\nIt must not be forgotten that each person is a \npart of the race, and it is imperative that we \n\n\n\nUNIVERSAL BROTHERHOOD. 97 \n\ninclude ourselves in arranging the duties and aims \nof life. Duty has been defined as * * that which \nis due by us to humanity. \' \' Our duties are first \nto those immediately around us, the circle being \nenlarged as opportunity^ offers. \n\nWe cannot avoid working for ourselves ; the \ndifference between brotherhood and selfishness \nbeing that, in the one case, we work for our- \nselves as mcluded in humanity, and in the other \nwe work for ourselves as separate from humanity. \n\nWe are all bound together by invisible threads, \nso that the action of each affects others. This \nunion is true even on the physical plane, although \nthe latter seems to exhibit separateness ; for the \n\' \' lives \' \' composing our bodies are constantly \nbeing interchanged. The skin, hair and tissues \nchange so continually that in a few years every \npart of the body is renewed. The " lives " thus \nliberated pass to other people, carrying the im- \npress we have given them. Their vibrations are \nset to base or virtuous living by the impressions \nof our thoughts and actions, and tend to elevate \nor degrade in accordance with these impressions. \nVicious living contaminates the common air, but \nupright actions make virtue easier for all, be- \ncause of the binding together even on this low- \nest plane. \n\nMore subtle and strong is the connection as we \nrise in the planes of being, for the vibrations which \npass from one to another become more rapid. \nThought travels more swiftly than light. Others \nare affected by our thoughts and desires as these \nvibrate along the invisible threads of the vast web \n\n\n\n98 BROTHEJRHOOD. \n\nStretching around the globe and binding together \nall mankind. The company of evil-minded peo- \nple produces a tendency to think as they do, \nwhereas the society of the pure and noble sug- \ngests elevating thoughts. If we cherish only \nlofty ideals and kindly feelings, our part of the \nhuman web is lifted, and while those nearest to \nus feel it the most, yet the impulse of the up- \nward trend reaches to the uttermost limits. Har- \nboring evil thoughts and unkind feelings, and \nliving base lives, give a downward pull to the \nweb which affects all, but especially those nearest \nto us. \n\nBrotherhood is a fact in nature w^hich may not \nbe ignored without self injury, whether we are \nconscious of it or not, or whether we live in \naccordance with it or fail so to do. I^aws of life \nare laws of harmony ; they are their own aven- \ngers, bringing readjustment with exact justice, so \nthat every avenging angel is a personified repre- \nsentative of this reaction and readjustment. \n\nWhile brotherhood is a great truth, the illu- \nvsion of separateness exists in the mind, leading \nmany to seek what they ignorantly consider to \nbe to their personal advantage, regardless of \nothers\' welfare ; but such actions harm their \nperformers as well as all humanity. In such \ncase, man forgets his oneness in the great I^ife, \nthe memory being clouded by materialistic sur- \nroundings, and he bases his motive for action \nupon this seeming separateness of personalities ; \nyet in reality the One lyife binds all together, for \nthe permanent part of man is not the changing \n\n\n\nUNIVBRSAI. BROTHKRHOOD 99 \n\nbody but the inner soul, the spark of the great \nflame. \n\nThe cr5dng need of the world is that all should \nrecognize that the}^ are indissolubl}^ linked to- \ngether, and that none can help or injure another \nwithout doing as much for himself. There \nshould be a determined movement to act in ac- \ncordance with Brotherhood and weld it into our \ninstitutions, social, national and political ; not \nmerely as a tlieorj^, but appljdng it as a practical \nremedy for suffering. Acceptance of the fact of \nbrotherhood does not imply that perfection has \nbeen attained, but that continued effort vShould \nbe made to bring about its achievement. Each \nperson realizes by his own lapses from the right \npath how difficult is this attainment ; but con- \ntinued effort will wnn, for self- conquest and \naltruism are the aim of Universal Brotherhood. \n\nThe Song of Life is heard by those who can \nattune themselves to the harmony of the One \nLife, which may be awakened in every heart. \n\nQUESTIONS ON CHAPTER XI. \n\n1. Is Brotherhood a law and a fact in nature ? \nGive reasons. \n\n2. Describe the method and result of coopera- \ntion in the lower kingdoms. \n\n3. How does cooperation among human beings \ndiffer from its practice in the lower kingdoms ? \n\n4. How does the popular conception of God \ncoincide with that of Brotherhood ? \n\n5. Wh"it is real pra3^er ? \n\n6. Are selfish petitions answered? Give rea- \nsons. \n\n\n\nlOO BROTHERHOOD. \n\n7. How is the power to pray acquired ? \n\n8. Is the practice of human brotherhood in \naccord with divine law ? Explain. \n\n9. What would be the effect in the world if \nbrotherhood were practised ? \n\n10. What is sin ? \n\n11. Show how helpfulness assists progress. \n\n12. Give an abstract definition of brotherhood. \n\n13. Is competition in accord with brotherhood ? \n\n14. What is the eifect of breaking this law? \n\n15. Illustrate by every-day events. \n\n16. Explain how we can best help ourselves. \n\n17. Define duty. \n\n18. Why must we work for ourselves? \n\n19. What is the difference between brotherhood \nand selfishness, as regards working for our- \nselves ? \n\n20. How are mankind bound together on the \nphysical plane? \n\n2 1 . Describe the effect our bodily particles have \non others. \n\n22. What effect have our thoughts and desires \nupon others ? \n\n23. Explain how it is they affect others. \n\n24. What is an avenging angel ? \n\n25. Why are people selfish ? \n\n26. What does a selfish person forget ? \n\n27. What is most needed in the world to-day? \n\n28. How do we realize the difficulty of being \nbrotherly ? \n\n29. What is the \' \' Song of Eife " ? \n\n30. How can it be heard ? \n\n\n\nCHAPTER XII. \n\nTHE BASIS OF MORALS. \n\n"Ye are not bound! the soul of things is sweet, \n\nThe heart of being is celestial rest ; \nStronger than woe is will : that which was good \n\nDoth pass to better \xe2\x80\x94 best." \xe2\x80\x94 Sir Edwin Arnold. \n\n" The Kingdom of Heaven is within yon." \xe2\x80\x94Jesus. \n\n" Moral philosophy, moralitj\', ethics, casuistry, \nnatural law, mean all the same thing, namely, that \nscience which teaches men their duty and the rea- \nsons of it." \xe2\x80\x94 Palcy. \n\nThe moral or ethical law is summed up in the \npractice of brotherhood, or helpfulness toward all \nbeings. \n\nThe previous lessons have traced the basis of \nmorals step by step, vShowing that Nature herself \nprovides the foundation for right conduct, and \nthat we have but to follow the path pursued by \nNature to become highl}^ moral beings. \n\nThe moral law is not an arbitrar}^ arrangement \nsubject to the caprice of kings or priests, or \nchanging from age to age ; neither is it based \nupon vSpecial revelation by any being, but is im- \nplanted in the unchangeable foundations of \nnature, and can be clearl}^ traced and discerned \nby all who will use their spiritual understand- \ning. \n\nStudy of the world\'s religions shows that \nKrishna, Laotze, Zoroaster, Buddha, Jesus, Paul \nand other great prophets, promulgated the self- \nsame moral laws. Each of these Saviours revived \nin man a knowledge of the operations of the One \n\n\n\nI02 BROTHKRHOOD. \n\nlyife, which had been forgotten, leading him to \nthe recognition of his spiritual nature, which alone \nbrings the sense of duty. Some religious bodies \nhave claimed that this knowledge was revealed \nonly to their particular prophet or founder, and \nwas unknown before such revelation ; but the \nfacts of history and of nature contradict such a \npetty conceit, for the moral law is founded upon \nthe laws of nature, and is ever the same, and \nman\'s dutj^ does not vary from age to age. \n\nThe foregoing chapters have pointed out \nNature\'s methods of operation, and her laws. \nWe began by dwelling upon the One lyife, which \nis variously described as the great force or \nenergy, the cause\' of evolution, the Deity, the \nsoul of the world. It is the One, boundless, in- \nfinite, eternal spirit of the world, the source of \nthe moral law, from which all things proceed and \nto which they periodically return. The One \nlyife is divided into innumerable " lives," each a \nsoul in itself, whose relations are governed by \nthe law of brotherhood, or helpfulness one to \nanother. The existence of all things, from the \nrock to man, is due to the operation of this \nlaw. \n\nIt is thus at the very heart of nature, in the \ncooperation of the " lives," that we discern the \nlaw of brotherhood. Upon this mutual helpful- \nness of the \' * lives \' \' is founded the real basis of \nmorals. The \' \' lives \' \' are the types from which \nall things proceed, and the " life " in man con- \nstitutes the soul, his immortal permanent prin- \nciple. \n\n\n\nTHE BASIS OF MORAI^. I03 \n\nNext we studied " growth," which is from \nwithin outward. All \' \' lives \' \' proceed from the \nOne Life, gradually covering themselves with \ndenser garments, finally becoming embodied in \nthis world. In the realm of the One Life is perfect \nharmony ; for nature displays every part assist- \ning the others. Disharmony creeps in when the \n\' \' lives \' \' have left their spiritual condition and \nhave assumed material forms. If man obeyed \nthe innermost promptings of his soul, peace \nwould rule in his mental and physical surround- \nings. The soul within each of us is ever trying \nto guide us by the moral law into the paths of \nbrotherhood, but we fail to listen to its voice. \n\nFollowing this, we dwelt upon *\' cyclic mani- \nfestation," the universal law of alternate activity \nand rest, showing that rocks, plants, animals \nand men have their origin in the One Life, but \nperiodically assume visible garments in this \nworld, and then disappear for a time, to reappear \nagain in other forms for renewed activities. \nHuman beings are subject to this law ; they live \nin this world for a period, then discarding their \nbodies they rest awhile, but return here to \nother bodies. The analogy of nature thus proves \nthe immortality of man\'s soul. \n\nIntimately connected with Reincarnation is the \n* \' law of action, \' \' or Karma ; that every action \nhas its effect, and that nothing happens without \na cause. This law accounts for the great dis- \ncrepancies in the conditions into which people are \nborn. By coupling Karma with Reincarnation, \nwe perceive absolute justice working along \n\n\n\nI04 BROTHERHOOD. \n\nfrom life to life, bringing to each the exact \ndeserts, good or bad, of former lives. We create \nour own conditions from life to life, and not \neven death relieves us of the results of actions, \nfor they will return in future lives. \n\nThe basis of ethics is firmly established when \nthe laws of Karma and Reincarnation are \ngrasped, for man\'s responsibility becomes to him \na patent fact. He will apprehend that absolute \njustice reigns \xe2\x80\x94 for nature knows no favoritism \xe2\x80\x94 \nand that all must reap what they have sown. If \nthe law of the One lyife be followed, harmony \nand peace will be our lot ; but if we violate that \nlaw, injuring others by the practice of selfish- \nness, rigid iUvStice will bring suffering. \n\nThe following chapters dealt with incidental \nsubjects ; that " progress " is the rule of nature, \nthe outer world existing as a schoolhouse for the \n*\' lives," which enter forms to gather experience \nand store it in their eternal essence. Thus pro- \ngress continues perpetually by the accumulation \nof experience. This applies equall}^ to man. \nwhose storehouse is the immortal soul. \n\n\' \' Duality \' \' was touched upon to explain the \n" pairs of opposites " in nature, arising from the \noperations of the mind, which compares and con- \ntrasts ideas and objects. Everything seems to \nus to possess dual attributes ; but beneath is \nUnity, the object of our search. This duality \nshows life as separate from the plant and animal, \nthe inner force distinct from its outer covering, \nand also the vSoul of man as separate from his \nbody. The spiritual and physical natures of man \n\n\n\nTHE BASIS OF MORALS. IO5 \n\nare apt to be opposed to each other, but the \nmoral law would lead us to control the lower, \nblending it with the spiritual, by obeying the \nlaw of the One Life. \n\nThe \' \' sevenfold manifestation \' \' in nature and \nman was treated, giving a close analysis of the \nseven planes of this world and the seven prin- \nciples in man, and showing how man is con- \nnected with nature by these seven ties. We \ntraced the spiritual and material, the permanent \nand temporar}^ elements of man. The individual \nsoul in each person, the Christos, that which is \nimmortal and reincarnates from life to life, is \npart of the universal soul, or God, as the Son \nproceeds from the Father. The four temporary \nconstituents of man, from the animal desires to \nthe physical body, serve as a clothing or vehicle \nto enable the Christos to operate in this world, \nand to become b}\' this association the Saviour of \nthe "lives," raising them to its own divine \nstate. \n\nThe \' \' connecting ra}\' \' \' is the reasoning brain- \nmind, which forms the bridge between the \nChristos and its temporar}\' vehicle. Progress \ndepends upon our power to control the mind. \nThe animal nature suggests the gratification of \nbodily desires, which leads to the attachment of \nthe mind to sensual and selfish habits. The \nmind thus becomes the real battle-field, "for \nw^hat a man thinketh, that he becomes." Efforts \nat self-reform must be backed by a sound philoso- \nph}^ from which the mind can find no escape. \nThe basis of ethics or morals must indeed be \n\n\n\nI06 BROTHERHOOD. \n\nimmovable to convince us of the necessity of re- \nfraining from over-indulgence in those things \nwhich gratify and are pleasant to the animal na- \nture ; for if the mind can find one small loop- \nhole for evasion, it will be readily seized. \n\nFinally, we considered Universal Brotherhood \nas the practice of the highest ethics and morals. \nAs the " lives " are parts of the One I^ife, mut- \nually interdependent and necessary to one \nanother, so are human beings inseparably^ con- \nnected. Forgetfulness of this great fact is the cause \nof strife and suffering in the world. If human \nbeings learned the lesson of the One lyife and \nthe \' \' lives," and, instead of competing to get the \nbetter of their neighbors, were to render help to \nthose needing it, the harmony of the One Life \nwould reign upon earth. \n\nStudy of the laws of Karma and Reincarna- \ntion convinces the unprejudiced mind that jus- \ntice rules, and that the only way of escape from \nthese present conditions is to apply the law of \nbrotherhood to our associations ; for while man, \nmisled by selfish ambition, vanity or greed, vio- \nlates the great law of nature, there can be no \nother outcome than strife and misery. \n\nTo recapitulate the foregoing very concisely : \n\nThe One Life, the one creative force of nature, \nall-pervading and eternal, is divided into innu- \nmerable \' * lives. \' \' These are ever cooperating \nwith one another, and by growth from within \noutward form the varied objects in this world. \n\nThe "lives," through cyclic manifestation, are \nconstantly growing forms and casting them off, \n\n\n\nTHE BASIS OF MORALS. I07 \n\nguided by the law of action. Thus the}\' are rc- \nembodied or reincarnated in mineral, vegetable, \nannual or human beings in exact accord with \ntheir own prior history. The purpose of these \ncontinued transformations is progress, and thus \nit is gained. \n\nEverything has an inner, eternal part, and an \nouter, temporary covering, which form the \n* \' duality \' \' in nature. The inner is divided for \nclearer comprehension into three aspects or prin- \nciples, and the outer into four, making the seven \nfold manifestation. In man the reasoning mincl \nis the connecting ray between his inner and \nouter principles, and forms the battle-field of his \ncareer, for he cannot progress permanently unless \nhe voluntarily determine in his mind to follow \nthe law of the One Life and the "lives," prac- \ntising universal brotherhood or helpfulness to- \nward all beings. \n\nAbility in the individual to apply the moral \nlaw^ in daily life is man\'s most difficult attain- \nment, but its acquirement is salvation in a true \nsense, for he is saved from the commission of \nsins whose result is suffering. Full application of \nthe moral law involves being able to give up those \nthings which the heart is set upon, wdienever \nthey become obstacles in working for the general \nwelfare. This renunciation applies not only to \nbodily appetites, but to objects of ambition and \nvanit}\', and the seeking for place and power. It \nmeans the power to work for others at all times \nwithout an^^ thought of how we may be affected. \nIt requires a life devoted to helpfulness in deeds, \n\n\n\nlo8 BROTHERHOOD. \n\nwords and thoughts, accompanied by an entire \nrenunciation of self when the good of others is \ninvolved, not caring whether our actions meet \nwith praise or blame. \n\nApplication of the moral law requires that we \nuse the utmost energy and perseverance in the \naccomplishment of our duty to humanity ; that \nwe possess unswerving patience, and power to \nforgive pensecutors and slanderers ; that un- \nbounded compassion and helpfulness be exercised \ntoward all beings. \n\nThese lofty attainments of self-control and \nself-abnegation can only be reached by those who \nhave learned that the spiritual nature is the real, \nthat man is a soul. Enlightenment as to the \nOne Ivife and the \' \' lives,\' \' and the laws governing \nthem, affords knowledge of the nature of the \nsoul, the Christ within, as a living active prin- \nciple, and gives faith in the existence within us \nof divine power and wisdom. \n\n\' \' Faith is the covenant or engagement between \nman\'s divine part and his lesser self." It is an \nenormous power, capable of bringing about this \ngreat change in man\'s nature, and enabling him \nto \' \' remove mountains \' \' of selfishness ; but \nsuch faith must be founded on knowledge. \n\nQUESTIONS ON CHAPTER XII. \n\n1 . How can the moral law be summed up ? \n\n2. What provides the foundation for right \nconduct ? \n\n3. Why cannot human beings change the basis \nof the moral law ? \n\n\n\nTHB BASIS OF MORALS. IO9 \n\n4. What was the mission of the world\'s \nSaviours ? \n\n5 . In what respect are their teachings identical ? \n\n6. What leads to the performance of duty ? \n\n7. Why cannot any religious body rightfully \nclaim to monopolize moral teachings ? \n\n8 . What bearing on morals has the \' \' One lyif e \' \' ? \n\n9. What bearing on morals have the \' \' lives \' \' ? \n\n10. Where do we discover the basis of the \nmoral law^ ? \n\n1 1 . What bearing on morals has \' \' Growth \' \' ? \n\n12. What should man listen to and obey ? \n\n13. What bearing on morals has " Cyclic mani- \nfestation \' \' ? \n\n14. How does the analogy of nature point to an \nimmortal soul in man ? \n\n15. What bearing on morals has the " I^aw of \naction \' \' ? \n\n16. Explain why acceptance of Karma and Re- \nincarnation gives a firm basis for morals. \n\n17. What bearing on morals has " Progress " ? \n\n18. How does man progress ? Does he lose at \ndeath the experience of the last life? \n\n19. What bearing on morals has " Duality" ? \n\n20. How does duality in man\'s nature cease ? \n\n2 1 . What bearing on morals has the \' \' Seven- \nfold manifestation \' \' ? \n\n22. What is permanent and what impermanent \nin man ? \n\n23. Why should the objects of the spiritual \nman be paramount ? \n\n24. What bearing on morals has the " Connect- \ning ray " ? \n\n\n\nno BROTHKRHOOD. \n\n25. Why is a sound philosophy essential? \n\n26. What bearing on morals has " Universal \nbrotherhood " ? \n\n27. What is the lesson of the One I^ife and the \n\'\'lives"? \xe2\x80\xa2 \n\n28. How can we obtain exemption from misery ? \n\n29. What is man\'s hardest task? \n\n30. Explain the real meaning of " Salvation/\' \n\n31. What is necessary for man to gain perfec- \ntion ? \n\n32 . Upon what must faith be founded ? \n\n33. Explain how we can reach the highest goal \nthrough faith. \n\n\n\n" A healthy soul stands united with the just and~th"e true, as the \nmagnet arranges itseh with the pole; so that he stands to all be- \nholders like a transparent object betwixt them and the sun, and \nwhuso journeys towards the sun, journeys towards that person. He \nis thus the medium of the highest influence to all who are not on the \nsame level. Thus men of character are the conscience of the society \nto which they belong." \n\n" The lesson is forcibly taught by these observations that our life \nmight be much easier and simpler than we make it ; that the world \nmight be a happier place than it is ; that there is no need of struggles, \nconvulsions, and despairs, of the wringing of the hands and the gn. ash- \ning of the teeth ; that we miscreate our own evils. We interfere with \nthe optimism of nature ; for whenever we get this vantage-ground of \nthe past, or of a wiser mind in the present, we are able to discern \nthat we are begirt with laws which execute themselves."\xe2\x80\x94 ^\'w^r^-oM. \n\n" But stay, Disciple . . . yet one word. Canst thou destroy divine \nCompassion? Compassion is no attribute. It is the law of Laws \xe2\x80\x94 \nEternal Harmony, Alaya\'s Self ; a shoreless universal essence, the \nlight of everlasting right, and fitness of all things, the law of Love \nEternal." \n\n" The more thou dost become at one with it , thv being melted in its \nBeing, the more thy soul unites with that which is, the more thou \nwilt become Compassion Absolute."\xe2\x80\x94 I \'oice of the Silence. \n\n\n\n0\'^\' \n\n\n\n^^ry^ \n\n\n\n\n\n\n\n\n\n\n\n\nif \n\n\n\n\n\n\n:>.jr^ \n\n\n\n\n\n\n- 5 -^-^^^ \n\n\n\n\n\n\nX> .2j^ \n\n\n;\xc2\xbb > AJ \n\n\nxy _3>-\' \n\n\n\'>\\i5 _::: \n\n\n>"> >:>^ \n\n\n\' T5 .J3 \n\n\nyy \xc2\xbb \n\n\n"> .} ^_jp \n\n\n:>^ j>> \n\n\n-^ _I3i^ \n\n\n>.:\' \'::s>^ \n\n\n.> 3^ \n\n\n>:^ >:>\'>r \n\n\n:-> \'3t> \n\n\n\xc2\xbb :\xc2\xbb > .^ \n\n\n-^ ^Sfc^ \n\n\n>> 3:>^ \'- \' \n\n\n-> J\xc2\xbb \n\n\niyr^y\'^^^ \n\n\n\' ^^ \n\n\n>:p >? >^--^ \n\n\n3> \n\n\n:?>>? \'\xe2\x96\xa0-\' \n\n\n>> ^ \n\n\n\xc2\xbb \xc2\xbb > \n\n\n\xc2\xbb ) \n\n\n\xc2\xbb >;> \' \' \n\n\n.\xc2\xbb ^ \n\n\n\xc2\xbb\xc2\xbb \' > \n\n\n> > > \n\n\n\xc2\xbb \xc2\xbb \' \n\n\n>> ^ \n\n\n:>>;!>> ^ \n\n\n?^ ^ \n\n\n3>\xc2\xbb \n\n\n> > > \n\n\n\n\n\n\n>> ^\xc2\xbb;^:>> >:> \n\n\n\n\n\n\n^ \n\n\n\' J> \n\n\n^ jy S7^:> \n\n\n-\xe2\x96\xa0 .- ^> \n\n\n:5 \n\n\n1 \n\n\n> \n\n\n\n\n\n\n\n\ny^J^ \n\n\n?^ \n\n\n\xe2\x96\xa0 :> :>> \n\n\n^> \n\n\n^> :; \n\n\n) 3^ \n\n\n^) \n\n\n^ \xc2\xbb \n\n\n>> \n\n\n>.) \n\n\n> ^ \n\n\n.3!) \n\n\n">> .3.>.) \n\n\n>> \n\n\n>^ \n\n\n\' ^ \n\n\n\'.X\' \n\n\n3> :>> ) \n\n\n>> \n\n\n>; \n\n\n^- \n\n\nJ\' \n\n\n> >j> \n\n\n>J> \n\n\n>^ \n\n\n.2)^ \n\n\n:\xc2\xbb ^ \n\n\n:> >j> ^ ^ \n\n\n\xc2\xbb \n\n\n:>) \n\n\n\n\n^m \n\n\ny ^ \n\n\n> \xc2\xbb ) \n\n\n>> \n\n\n>\xe2\x96\xa0) \n\n\n\n\n,-^ \n\n\n-T \n\n\n\n\n>^ > ^ \n\n\n\n\n>> \n\n\n>> \n> \n> \n:> \n\n\n\n\n\n\n\n\n\n>1^^ \n\n\n\n^^ ^ \n\n\n\n7 :>> \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n5^5 >53j <^J \n\n\xe2\x96\xa0I i \n\n\n\n\n\n\n'