Today our activity which is called the World Brotherhood is more than necessary, for the activities in bringing about a brotherly feeling in humanity are of more value than any other activity in the line of culture; and although there are many societies and institutions which are established and working along this line of brotherhood, yet our contribution to this great service of God and humanity has its peculiarity, owing to its ideas being based on spiritual ideals. We believe that the brotherhood brought about by coming to an understanding of exchanging the good of one another in the interest of one another is not sufficient.

          The reason is that the nature of life is changeable; where there is a day there is a night, and there is light and darkness, and therefore the interest in life is not always even. If two persons are friends with one another and they make a condition that we shall be friends and we shall love one another, if each wishes to regard justice and fairness by the others’ interests they will quarrel a thousand times a day. Because who is to be the judge? When two people quarrel both are just, both think they are in the right and a third person has no right to interfere. Therefore brotherhood cannot be brought about satisfactorily only by teaching the law of reciprocity based upon self-interest.

          Because even if they said, "I will give you a pound in gold, and you will give me in return a pound in notes paper notes;" and the exchange is made, there is a dispute because, "I gave you the pound in gold and you gave me the pound in notes." A friendship which is based upon selfishness is not secure, it is not dependable, because seemingly they may be friends of the other, but really they are the friend of themselves. However greatly they show friendship to one another in reality they are showing friendship to themselves. No, the brotherhood, from the spiritual point of view that may be learned is the brotherhood of rivalry in kindness, in goodness. It is not weighing "what good have you done to me," but it is trying to do more for another and not thinking,  "what he will do for me."

          The ideas of the Sufis in all times have been different from those of the man in the world, and yet not too difficult for a man to practise. The Sufi ideas are that when one does an act of kindness for another it is because he wishes to do it, because the action itself is his satisfaction, not looking for a return even in the form of appreciation. Any form of appreciation or any return he thinks consumes, takes away that act of goodness or kindness that one has done. And when one thinks that one does some good expecting that another must return it, then it is a business.

          And a person who thinks, "perhaps I shall do twice more good to another from whom I received half the good I do for him," he is in a very bad situation; for sooner or later he will be disappointed, because he shared goodness, which cannot be shared in this way. As soon as a man begins to think, "Has another person treated me like a brother? Why would I treat him as a brother?" he does not know what brotherhood is; he will never be able to act as a brother. The Sufi point of view is that man must be concerned with himself, if he does right that is what he is concerned with, and not whether another takes it as right.

          The trouble is that brotherhood at this time when humanity is so vastly divided seems so very difficult to bring into practice. And yet I do not think, if we saw the idea of brotherhood in this light, that it would seem very difficult. For no sooner does man say, "if another person will do as I wish,” he creates his difficulties, but the one who says, "I will do what I think right and good and I am not concerned with the other person, whether he takes it rightly, I have determined to do what I can, I will act so that is quite sufficient," he knows true brotherhood.