Page 77 - Complete Works of Dr. KCV Volume 1

wishes to impose transformation in another also, and thus bring lot of misery or weeping to all people, even with good intentions. Force cannot enforce the change but for a brief while; and therefore this power cannot be used at all for change unless by God himself and most probably Rishis use it as instruments of God alone.
Brotherhood in a subtle sense means to change in a spiritual way or satvically the heart itself and make it seek inward peace and spiritual growth. This service must be done without harshness or cruelty but dispassionately and consistently. An Abhyasi must help others to come to Abhyas and participate in the peace that this practice grants even on the first day. There is in every one undoubtedly the fraternal feeling and this comes out most when one has achieved some good or some deep sorrow. The former requires sharing as much as the latter. Most people require to be congratulated or condoled. Indeed all persons require to be condoned or excused their sins also on the same basis, appealing to the basic principle of humanity, (to err is human, to forgive is divine) and sympathy and so on. The great teachers of mankind have always insisted upon this fraternal aspect of all reality and this is not limited to human beings alone but also animals and plants which have gone further down in the process of grossening. It is true some of them are ascending and some are moving downwards (urdhvamukha and adhomukha) which are by Sri Krishna equated almost with the daivic and asuric prakritis. Obviously those who plead for the fraternity confuse between these two and think that all mankind is one and has one direction, and that whilst both have the forms of men they have different directions for ascent (for the ascent to the one appears descent to the other).
How then can it be said that all persons were to be treated as brethren? The truth is that the ancients considered them to be brothers but brothers in opposition rather than in conjunction and unity. It is just possible that because of their opposition they make this world-process move either way and without this conflict there can be no world at all. The Antharmukha and Bahirmukha or Pratyak and Paranmukha beings are indeed our problem of the original evil, the struggle of God and Satan and so on. Avatars undertaken for the purpose of restoring dharma had invariably been through Divine Force or battle for conversion or transformation of the Asura and