. . . . Nor would the ways of karma be inscrutable were men to work in union and harmony, instead of disunion and strife . . . . Were no man to hurt his brother, Karma-Nemesis would have neither cause to work for nor weapons to act through.  It is the constant presence in our midst of every element of strife and opposition and the division of races, nations, tribes, societies and individuals into Cains and Abels, wolves and lambs, that is the chief cause of the “ways of Providence.”

. . . . If a brotherhood, or even a number of brotherhoods may not be able to prevent nations [in the future] from occasionally cutting each other’s throats –still unity in thought and action, and philosophical research into the mysteries of being, will always prevent some . . . from creating additional causes in a world already so full of woe and evil . . . . This state will not last . . . until we begin acting from within, instead of ever following impulses from without . . . .

The identity of our physical origin makes no appeal to our higher and deeper feelings.  Matter, deprive of its soul and spirit, or its divine essence, cannot speak to the heart.  But the identity of the soul and spirit, of real, immortal man . . . once proven and deep rooted in our hearts, would lead us far on the road of real charity and brotherly goodwill.

[Here, then] are the four links of the golden chain which should bind humanity into one family, one universal brotherhood: Universal Unity and Causation; Human Solidarity; the Law of Karma; Reincarnation.

If a man extols his own faith and disparages another . . . he seriously injures his own . . . . Through concord men may learn and respect the conception of Dharma accepted by others.

Death on a grand scale does not bother us . . . We can sit around a dinner table and discuss war, involving 60 million volatolized human deaths as though we were talking about bad weather; we can watch abrupt bloody death every day, in color, on films and television, without blinking back a tear.  It is when the numbers of dead are very small and very close, that we begin scurrying in circles.  At the very center of the problem is the naked cold deadness of one’s own self, the only reality in nature of which we can have absolute certainty, and it is unmentionable, unthinkable.

Conviction in rebirth should engender a universal love because all living beings in the course of their numberless lives and our own, have probably been our friends, or even our beloved parents, children, brothers or sisters . . . The making of separative distinctions of race, creed, sex, color and social condition would cease when it is seriously considered that in prior lives one may have been a member of other races, religions, societies, sometimes a woman, sometimes a man, and that in future such transformations will continue.

. . . so long as there is hate, malice, injustice, jealousy; so long as there is anything within at variance with patience, long suffering, brotherly love, kindness, gentleness, there cannot be a healing of the condition of this body . . . .

I cannot think of permanent enmity between man and man, and believing as I do in the theory of rebirth, I live in the hope that if not in this birth, in some other birth I shall be able to hug all humanity in friendly embrace.