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Esoteric Psychology I - Section Two - II. The Rays and the Kingdoms in Nature
The second basic postulate was enunciated for us by Christ when he told us to "love our neighbor as ourselves." To this we have paid, as yet, but little attention. We have loved ourselves and have sought to love those we like. But to love universally and because our neighbor is a soul as we are, with a nature essentially perfect and an infinite destiny, this has always been regarded as a beautiful dream to be consummated in a future so distant, and in a heaven so far away, that we may well forget it. Two thousand years have gone since the greatest expression of God's love walked on earth and bade us love each other. Yet still we fight and hate and use our powers for selfish ends, our bodies and our appetites for material pleasures, and our efforts at living are, in the mass, primarily directed towards personal selfishness. Have you ever considered what the world would today be if man had listened to the Christ and had sought to obey His command? We should have eliminated much disease (for the diseases originating in the misuse of the sex function underlie a large percentage of our physical ills, and devastate our modern civilization), we should have made war impossible, we should have reduced crime to a minimum, and our modern life would be an exemplification of a manifesting divinity. But this has not been the case, and hence our modern world conditions.

But the new law must, and will, be enunciated. This law can be summed up in the words: Let a man so live that his life is harmless. Then no evil to the group can grow out of his thoughts, his actions or his words. This is not negative harmlessness, but of a difficult and positive activity. If the above practical paraphrase of the words of Christ were universally promulgated and practically applied, we should have [302] order growing out of chaos, group love superseding personal selfishness, religious unity taking the place of fanatical intolerance, and regulated appetites instead of license.

The two laws I have proclaimed, and the two postulates I have above enunciated, sound like platitudes. But platitudes are the universal and recognized truths, and a truth is a scientific pronouncement. The molding of the life by these two recognitions (the Law of Rebirth and the Law of Love) would save humanity and rebuild our civilization. They are probably too simple to evoke an interested recognition. But the power lying behind them is the power of divinity itself, and their recognition is simply a question of time, for evolution will force the recognition at some distant date. The forming of an earlier recognition lies in the hands of the disciples and thinkers of the present age.

The third basic law underlying the solution of our modern problems, including that of sex, grows normally out of the other two laws. It is the Law of Group Life. Our group relations must be seen and acknowledged. Not only must a man fulfil in love his family and national obligations, but he must think in the wider terms of humanity itself, and so bring the Law of Brotherhood into expression. Brotherhood is a group quality. The young people who are now coming in will come into life equipped with a much deeper sense of the group, and with their group awareness much more fully developed than is now the case. They will solve their problems, including the problem of sex, by asking themselves when situations arise of a difficult nature: Will this action of mine tend to the group good? Will the group be hurt or suffer if I do thus and so? Will this benefit the group and produce group progress, group integration, and group unity? Action which fails to measure up to the group requirements will then automatically be discarded. In the deciding of problems, the [303] individual and the unit will slowly learn to subordinate the personal good and the personal pleasure to group conditions and group requirements. You can see, therefore, how the problem of sex will also yield to solution. An understanding of the Law of Rebirth, a goodwill towards all men, working out as harmlessness, and a desire for group goodwill will gradually become determining factors in the racial consciousness, and our civilization will adjust itself in time to these new conditions.

The final postulate which I seek to emphasize is that the keeping of these three laws will lead necessarily to an urgent desire to keep the law of the land in which a particular soul has incarnated. That these man-made laws are inadequate I well know, and it is needless to point this out. They may be, and are, temporary and insufficient to the need. They may fail in their scope and prove inadequate, but they do, in a measure, safeguard the little feeble ones, and will be regarded therefore as binding upon those who are seeking to help the race. These laws are subject to change as the effect of the three great laws makes itself felt, but until they are wisely altered (and this takes time) they act as a brake on license and on selfishness. They may also work hardship. This none can deny. But the hardships they bring are not so evil in their nature nor so lasting in their effects as would be the result of their removal and the consequent inauguration of a cycle of law-less-ness. Therefore, the server of the race cooperates with the laws of the land in his daily life, working at the same time for the removal of the injustices they may produce and for the bettering of the legal impositions upon mankind in his country.

In the recognition of these four laws, - of Rebirth, of Love, of the Group, and of the Land, - we shall see the salvation of the race. [304]

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