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blessedness. It is divine, for in its reciprocal light all thought of self is lost, and there remains only the pure joy of oneness with others, the ineffable communion of spiritual identity. Where a man ceases to sympathise he ceases to live, ceases to see and realise and know.
One cannot truly sympathise with others until all selfish considerations concerning them are put away, and he who does this and strives to see others as they are, strives to realise their particular sins, temptations, and sorrows, their beliefs, opinions, and prejudices, comes at last to see exactly where they stand in their spiritual evolution, comprehends the arc of their experience, and knows that they cannot for the present act otherwise than they do. He sees that their thoughts and acts are prompted by the extent of their knowledge, or their lack of knowledge, and that if they act blindly and foolishly it is because their knowledge and experience are immature, and they can only come to act more wisely by gradual growth into more enlightened states of mind. He also sees that though this growth can be encouraged, helped, and stimulated by the influence of a riper example, by seasonable words and well-timed instruction, it cannot be unnaturally forced; the flowers
of love and wisdom must have time to grow, and the barren branches of hatred and folly cannot be all cut away at once.
Such a man finds the doorway into the inner world of those with whom he comes in contact, and he opens it and enters in and dwells with them in the hidden and sacred sanctuary of their being. And he finds nothing to hate, nothing to revile, nothing to condemn in that sacred place, but something to love and tend, and, in his own heart, room only for greater pity, greater patience, greater love.
He sees that he is one with them, that they are but another aspect of himself, that their natures are not different from his own, except in modification and degree, but are identical with it. If they are acting out certain sinful tendencies he has but to look within to find the same tendencies in himself, albeit, perhaps, restrained or purified; if they are manifesting certain holy and divine qualities he finds the same pure spirit within himself, though, perhaps, in a lesser degree of power and development.
“One touch of nature makes the whole world kin.”
The sin of one is the sin of all; the virtue of one is the virtue of all. No man can be separate from another. There is no difference of nature but only difference of condition. If a man thinks he is separated from another by virtue of his superior holiness he is not so separated, and his darkness and delusion are very great. Humanity is one, and in the holy sanctuary of sympathy saint and sinner meet and unite.
It is said of Jesus that He took upom Himself the sins of the whole world - that is, He identified Himself with those sins, and did not regard Himself as essentially separate from sinners but as being of a like nature with them - and his realisation of His oneness with all men was manifested in His life as profound sympathy with those who, for their deep sins, were avoided and cast off by others.
And who is it that is in the greatest need of sympathy? Not the saint, not the enlightened seer, not the perfect man. It is the sinner, the unenlightened man, the imperfect one; and the greater the sin the greater is the need. “I came not to call the righteous but sinners to repentance” is the statement of One who comprehended all human needs. The righteous man does not need your sympathy, but the unrighteous; he who, by his wrong-doing, is laying up for himself long periods of suffering and woe is in need of it.
The flagrantly unrighteous man is condemned, despised, and avoided by those who are living in a similar condition to himself, though for the time being, they may not be subject to his particular form of sin, for that withholding of sympathy and that mutual condemnation which are so rife is the commonest manifestation of that lack of understanding in which all sin takes its rise. While a man is involved in sin he will condemn others who are likewise involved, and the deeper and greater his sin the more severe will be his condemnation of others. It is only when a man begins to sorrow for his sin, and so to rise above it into the clearer light of purity and understanding, that he ceases from condemning others and learns to sympathise with them. But this ceaseless condemnation of each other by those who are involved in the fierce play of the passions
must needs, be, for it one of the modes of operation of the Great Law which universally and eternally obtains, and the unrighteous one who falls under the condemnation of his fellows will the more rapidly reach a higher and nobler condition of heart and life if he humbly accepts the censure of others as the effect of his own sin, and resolves henceforward to refrain from all condemnation of others.
The truly good and wise man condemns none, having put away all blind passion and selfishness he lives in the calm regions of love and peace, and understands all modes of sin, with their consequent sufferings and sorrows. Enlightened and awakened, freed from all selfish bias, and seeing men as they are, his heart responds in holy sympathy with all. Should any condemn, abuse, or slander him he throws aroundthem the kindly protection of his sympathy, seeing the ignorance which prompts them so to act, and knowing that they alone will suffer for their wrong acts.
Learn, by self-conquest and the acquisition of wisdom, to love him whom you now condemn, to sympathise with those who condemn you. Turn your eyes away from their condemnation and search your own heart, to find, perchance, some hard, unkind, or wrong thoughts which, when discovered and understood, you will condemn yourself.
Much that is commonly called sympathy is personal affection. To love them who love us is human bias and inclination; but to love them who do not love us is divine sympathy.
Sympathy is needed because of the prevalence of suffering, for there is no being or creature who has not suffered. Through suffering sympathy is evolved. Not in a year or a life or an age is the human heart purified and softened by suffering, but after many lives of intermittent pain, after many ages of ever recurring sorrow, man reaps the golden harvest of his experiences, and garners in the rich, ripe sheaves of love and wisdom. And then he understands, and understanding, he sympathises.
All suffering is the result of ignorantly violated law, and after many repetitions of the same wrong act, and the same kind of suffering resulting from that act, knowledge of the law is acquired, and the higher state of obedience and wisdom is reached. Then there blossoms the pure and perfect flower of sympathy.
One aspect of sympathy is that of pity - pity for the distressed or pain-stricken, with a desire to alleviate or help them bear their sufferings. The world needs more of this divine quality.
“For pity makes the world
Soft to the weak, and noble for the strong.”
But it can only be developed by eradicating all hardness and unkindness, all accusation and resentment. He who, when he sees another suffering for his sin, hardens his heart and thinks or says: “It serves him right”- such a one cannot exercise pity nor apply its healing balm. Every time a man acts cruelly towards another (be it only a dumb creature), or refuses to bestow needed sympathy, he dwarfs himself, deprives himself of ineffable blessedness, and prepares himsrelf for suffering.
Another form of sympathy is that of rejoicing with those who are more successful than ourselves, as though their success were our own. Blessed indeed is he who is free from all envy and malice, and can rejoice and be glad when he hears of the good fortune of those who regard him as an enemy.
The protecting of creatures weaker and more indefensible than oneself is another form in which this divine sympathy is manifested. The helpless frailty of the dumb creation calls for the exercise of the deepest sympathy. The glory of superior strength resides in its power to shield, not to destroy. Not by the callous of destruction of weaker things is life truly lived, but by their preservation:
“All life
Is linked and kin,”
and the lowest creature is not separated from the highest but by greater weakness, by lesser intelligence. When we pity and protect we reveal and enlarge the divine life and joy within ourselves. When we thoughtlessly or callously inflict suffering or destroy, then our divine life becomes obscured, and its joy fades and dies. Bodies may feed bodies, and passions passions, but man’s divine nature is only nurtured, sustained, and developed by kindness, love, sympathy, and all pure and unselfish acts.
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