Upholding our Shared Humanity

Maria Teresa Gonzalez Esquivel

On 10 December 1948, representatives from all regions of the world adopted the Universal Declaration of Human Rights (UDHR). At the time of its drafting, the world was divided into two larger blocks – East and West. Nonetheless, world leaders were able to reach consensus about the “supreme value of the human person” and agreed that “all human beings are born free and equal in dignity and rights”.[1] These decisions were not made based on the authority of a few men and women, but rather on the fact of universal truths and values instrinsic to human nature. This recognition of the universality of rights is the basis of the idea of the One Humanity and is foundational to the pursuit of a just and interconnected world. Today, humanity continues to experience a gamut of challenges that jeopardize these principles.

The One Humanity is a concept that emphasizes the interconnectedness and shared identity of all human beings, regardless of differences in nationality, race, ethnicity, religion, or any other distinguishing factors. It recognizes that despite our diverse backgrounds and cultures, we are ultimately part of a single global community bound together by our common humanity. The foundation of the One Humanity is built upon fundamental values such as empathy, compassion, and cooperation among people from different parts of the world. What this means in practice is the recognition and respect of each other's inherent dignity and rights, embracing diversity and promoting inclusivity, and working together to bridge divides and foster greater understanding, solidarity, and harmony among individuals and communities worldwide. These actions can help us to address the common challenges and aspirations that affect us all.

Upholding the One Humanity involves fostering a sense of global citizenship that encourages individuals to see themselves as members of a larger human family with shared responsibilities towards each other and the planet. Humanity largely agrees that we all share the same basic rights, desires for happiness, and capacity for empathy and cooperation. Today, however, we continue to witness the problem of international unity – a complex and multifaceted issue, stemming from various social, cultural, political, and economic factors which interact in different ways. Many of these factors are discussed by Alice Bailey and the Tibetan, with insight into the spiritual dimensions of these otherwise mundane problems:

Cultural and Ethnic Diversity: The world is home to a diverse array of cultures, languages, and belief systems, which can sometimes lead to misunderstandings, conflicts, and barriers to unity.  Alice Bailey defines culture as “the approximation of the two ways—feeling and mind; of two worlds—sensitivity and thought; and of the attitudes, relational in nature, which will enable a man to live as an intelligent, subjective being in a tangible physical world.”[2]  We live in a world where information about other cultures is widely avaible. One could think that this free flow of information would contribute to bridging divides and briging people closer together; however, much of this information is biased, and can be influenced by prejudices that make people citizens of their own countries rather than global citizens.[3]   

Nationalism and Identity Politics: Nationalism and identity politics often prioritize the interests of one group over others, fostering division and animosity rather than unity. Alice Bailey explains how this approach to politics is rooted in the psychological and spiritual glamour of separateness. When projected into national and international affairs it is one of “the glamours which lead to world difficulty”[4] with “its sense of sovereignty and its selfish desires and aspirations.”[5]  On one hand, nationalism can cultivate a sense of national superiority, and create contempt of other cultures, hence setting nations against each other. In addition, nationalism can undermine world unity by the “willingness to sacrifice other people's interests to one's own and a basic failure to admit that ‘God hath made all men equal’".[6] On the other hand, Alice Bailey explains that as a positive ideal, nationalism “rightly fosters its individual civilization but as a national contribution to the general good of the comity of nations and not as a means of self-glorification… it does not infringe, for any reason, the rights of other people or nations. It aims to improve and perfect its own mode of life so that all in the world may benefit. It is a living, vital, spiritual organism and not a selfish, material organization.”[7]

Economic Disparities: Economic inequalities both within and between nations can exacerbate social tensions and prevent cooperation and unity among different groups. In The Problems of Humanity, Alice Bailey explains how the economic problem can be solved by ‘sound commonsense’. She explains how “there are adequate resources for the sustenance of human life, and these science can increase and develop. The mineral wealth of the world, the oil, the produce of the fields, the contribution of the animal kingdom, the riches of the sea, and the fruits and the flowers are all offering themselves to humanity. Man is the controller of it all, and they belong to everyone and are the property of no one group, nation or race. It is solely due to man's selfishness that… thousands are starving whilst food is rotting or destroyed; it is solely due to the grasping schemes and the financial injustices of man's making that the resources of the planet are not universally available under some wise system of distribution. There is no justifiable excuse for the lack of the essentials of life in any part of the world. Such a state of lack argues short-sighted policy and the blocking of the free circulation of necessities for some reason or other. All these deplorable conditions are based on some national or group selfishness and on the failure to work out some wise impartial scheme for the supplying of human need throughout the world.”[8]

Political Divisions: Political ideologies, conflicts, and power struggles can hinder efforts to achieve global unity, as nations and leaders often prioritize their own interests over collective goals. For several years, a group of world leaders has worked towards “establishing a spirit of international dependence and interrelation, so that the nations would be forced to realise politically that isolation, separativeness, and the cultivation of a national egoism must go, and that a national spirit coloured by a sense of superiority, by class hatreds and racial antagonisms, constitutes a barrier to the true development of humanity.”[9] These efforts, however, have not been sufficient, and as Alice Bailey mentions, “the political regimes of the world need orienting to each other; it has never been the divine plan that all nations and races should conform to some standard political ideology or be reduced to a uniform general form of government. Nations differ; they have different cultures and traditions; they can function adequately under varying and distinctive governments; nevertheless, they can at the same time attain a unity of purpose, based upon a genuine desire for the true welfare and progress of all men everywhere.”[10]

Lack of Trust and Cooperation: Mistrust between nations, as well as within communities, can impede efforts to work together towards common objectives. One of the main challenges in this dimension is that trust begins at the individual level, and trust between individuals is a key component of social relationships. Both individual and communal trust have a symbiotic relationship that underpins the effective functioning of communities and societies. When individuals trust each other, they are more likely to engage in cooperative behaviors and build social connections, thereby contributing to the accumulation of social capital within a community. Similarly, social capital enhances trust by fostering positive relationships, mutual support, and a sense of shared identity among community members. The challenge arises when social connections and norms of reciprocity are absent preventing trust from developing. As Alice Bailey mentions, trust and cooperation will flourish when “…nations begin to talk in terms of humanity as a whole and not in terms of boundaries, of technical objectives and fears, in terms of the bargaining value of oil, as in the Near East, or in the language of mistrust and suspicion.”[11]

Communication Barriers: Differences in language, communication styles, and cultural norms can create obstacles to effective dialogue and collaboration. Today technology offers a variety of means to deal with language barriers and communication styles. In her work, Alice Bailey advises building bridges through both objective and subjective acts. She says, “extend your interest to many countries and try to understand the diverse problems of those countries… seek to reach these people, attempt to locate them through any available agencies, and then, when found, strengthen them with the knowledge of your goodwill or interest and by cooperating with them… foster [your contact] by thought and prayer, and later by direct communication. Thus a great network of relationship will be set up which will serve to weld a new world into one harmonious and understanding whole.”[12]

Historical and Geographical Factors: Historical grievances and territorial disputes, as well as geographical barriers, can contribute to tensions and prevent the forging of unified global initiatives. Alice Bailey explains how “the mobilisation of every disciple is demanded at this time... This mobilisation involves the focussing of the disciple's energies, his time and his resources on behalf of humanity; it requires a new dedication to service, a consecration of the thought-life… and a forgetfulness of self which would rule out all moods and feelings, all personality desires, resentments, grievances and all pettiness in your relations with your fellowmen. On the physical plane, it would mean the conditioning of all active, outer living so that the whole of life becomes one focussed active service.”[13] Importantly, she also discusses the force of fear and its effects on human relationship, as it is aggravated  by the “memory of past pain and grievance.”[14] Because the force of fear is “the product of ignorance”[15], it is essential to prioritize a new form of education and ethical commemoration of the past for better dealing with historical grievances. This is crucial as "energy follows thought…till we become dominated by it.”[16] 

In principle, all these factors are intrinsic to the ways in which our societies are structured; but a deeper reflection suggests that the fundamental driver of the problem of world unity is the weak cultivation of our shared humanity – the One Humanity – which begins in early childhood. As discussed in our September 2023 blog post, establishing a personal identity which recognizes the inherent value of the individual self as an essential part of a unified humanity is crucial for the establishment of right human relations. Underlying achievement of this union are several mental processes that determine how we identify and evaluate ourselves and others, and which are closely connected to central aspects of self such as a sense of belonging and identity.[17] A clear understanding of these processes is key to fostering the idea of the One Humanity in early childhood and is accomplished through the cultivation of positive beliefs and ideals throughout children’s development. The guiding compass in this endevour is keeping in mind that “we have much more in common than there is dividing us”.[18]

In addition, beyond the seven factors described above, today’s societies face several barriers that blur the vision of our shared humanity. Having awareness of such barriers can help us to navigate across them and to take an active role in their overcoming. Some examples of these barriers are:

  • Divisive Narratives: Societal narratives often emphasize differences rather than similarities among people. This can lead to tribalism,[19] where individuals identify strongly with their own group and view others as different or even as enemies.
  • Fear and Prejudice: Fear of the unknown or of perceived threats can lead to the demonization of others who are perceived as different.[20] Prejudices based on race, religion, nationality, or other factors can cause people to overlook the humanity they share with others.
  • Ingroup Bias: People tend to favor members of their own group over those outside of it. This bias can lead to dehumanization of outsiders and a lack of empathy for their experiences.
  • Socialization: From a young age, individuals are socialized into particular belief systems and cultural norms. If these systems emphasize differences rather than similarities, it can be difficult for individuals to recognize their shared humanity with others.
  • Historical Factors: Historical events such as wars, colonization, and oppression can create deep-seated animosities between groups of people, making it challenging to see past these divisions and recognize shared humanity.
  • Media Influence: Media portrayal of certain groups can perpetuate stereotypes and reinforce divisions between people, making it harder to see beyond surface differences.
  • Power Dynamics: Those in positions of power may benefit from maintaining divisions among people, whether to justify their own power or to exploit certain groups. This can perpetuate systems of oppression and inequality.
  • Lack of Exposure: Limited exposure to diverse perspectives and experiences can contribute to a narrow worldview that fails to recognize the common humanity shared by all people.

Overcoming these barriers requires active efforts at both individual and societal levels. It involves cultivating empathy, promoting inclusivity, challenging prejudices, and fostering connections among people based on their shared experiences and values. We can all be active agents of change and contribute to dismantling these barriers to better deal with the factors causing divisions and undermining our shared humanity and hence international unity. Some concrete examples of the actions and efforts that we can take to addresss the problem of unity – both, individually and collectively – include:

  1. Building Relationships: Encourage individuals from different groups to interact and build positive relationships with one another. Social activities, community events, and volunteer opportunities can provide opportunities for meaningful connections.
  2. Leading by Example: Lead by example by demonstrating empathy, respect, and inclusivity in your own interactions and relationships. Positive behaviors and attitudes can inspire others to follow suit.
  3. Active Listening: Practice active listening to truly understand the perspectives and experiences of others. This involves giving full attention to the speaker, refraining from interrupting, and asking clarifying questions to ensure comprehension.
  4. Empathy Building: Foster empathy by encouraging people to put themselves in the shoes of others, even if they disagree with them. Empathy can help humanize those with different views and reduce the "us vs. them" mentality that contributes to polarization.
  5. Promoting Open Dialogue and Understanding: Encourage open, respectful dialogue among diverse groups to foster mutual understanding and empathy. Creating a safe space for individuals to express their perspectives and concerns can lead to mutual understanding and empathy.
  6. Engaging in Collaborative Problem-Solving: Encourage collaboration within your community to address common challenges and find solutions that benefit all parties involved. By working together towards shared goals, people can overcome differences and build trust.
  7. Promoting Critical Thinking and Media Literacy: Educate youself and inform others about how to critically evaluate information, identify biases, and distinguish between fact and opinion. This can help reduce the influence of misinformation and propaganda which often fuels divides.
  8. Combat Disinformation and Hate Speech: Take active measures to counter misinformation and hate speech, both online and offline. This may involve fact-checking, not re-sharing unverified sources, and engaging in respectful dialogue on social media platforms.
  9. Promoting Cultural Exchange: Support cultural exchange programs and educational initiatives that celebrate diversity and promote tolerance and inclusivity.
  10. Promoting Diversity and Inclusion: Create environments that celebrate diversity and promote inclusion. Embracing diverse perspectives and experiences enriches communities and fosters a sense of belonging for all individuals. Likewise, encourage people to seek information from a variety of sources representing different viewpoints. This can help mitigate echo chambers where individuals are only exposed to information that confirms their existing beliefs.
  11. Empowering Grassroots Movements: Support grassroots initiatives that promote unity, social cohesion, and solidarity at the local and global levels.
  12. Promoting Inclusive Policies: Advocate for policies that promote equality, fairness, and inclusion. Policies that address underlying social and economic disparities can help reduce feelings of marginalization and resentment that contribute to polarization.

Upholding our shared humanity and bridging existing divides requires ongoing effort, patience, and commitment from individuals, communities, and institutions. By undertaking such endeavors, we contribute to the working out of the universal ideas of the Plan, which takes place as humanity responds to higher impressions of the wholeness and sacredness of life and strives to intelligently embody these insights in all areas of thought, activity and relationship – namely economic, political, educational, legal, psychological, religious and so on.[21] This in turn, enables an environment which embraces our shared humanity, both individually and collectively, to foster understanding and promote collaboration to work towards a more united and inclusive world – a world where everyone feels accepted, valued, connected, and supported in pursuit of their self-chosen contribution to the whole.

“The point to be grasped is that through humanity on the physical plane, the nature of reality will be revealed; the true and the beautiful will be manifested; the divine plan will eventually work out, and that energy be transmitted to all forms in nature which will enable the inner spiritual reality to emerge.”[22]

 

 

Editorial Note:

The books of Alice Bailey were written at a time when the word ‘men’ was universally understood to refer to all people in a generic sense. This blog post includes original citations from the books than use the word ‘men’; however, we acknowledge that the underlying meaning is ‘all human beings’.

[1] United Nations. Universal Declaration of Human Rights. Available at https://www.un.org/en/about-us/universal-declaration-of-human-rights

[2] Alice A. Bailey. Education in the New Age – Civilisation and Culture, pg. 43

[3] Alice A. Bailey. Education in the New Age – Civilisation and Culture, pg. 39

[4] Alice A. Bailey. The Rays and the Initiations -  A Treatise on the Seven Rays, Volume 5, pg. 683

[5] Alice A. Bailey. The Rays and the Initiations -  A Treatise on the Seven Rays, Volume 5, pg. 683

[6] Alice A. Bailey. Problems of Humanity – Chapter IV: The Problem of Racial Minorities, pg. 89

[7] Alice A. Bailey. Problems of Humanity – Chapter IV: The Problem of Racial Minorities, pg. 89

[8] Alice A. Bailey. The Externalisation of the Hierarchy – III. Some Problems Involved, pg. 196

[9] Alice A. Bailey. Esoteric Psychology Volume I – A Treatise on the Seven Rays Volume I. 2. The Present Ray Plan and the Workers, pg. 173

[10] Alice A. Bailey. Discipleship in the New Age – Volume II. Part XIV, pg. 232

[11] Alice A. Bailey. Problems of Humanity – Chapter IV: The Problem of International Unity, pg. 175

[12] Alice A. Bailey. The Externalisation of the Hierarchy – The Interlude between War and Peace, pg. 383

[13] Alice A. Bailey. Discipleship in the New Age – Volume II. Part IX, pg. 99

[14] Alice A. Bailey. A Treatise on White Magic – Types of Astral Force, pg. 238

[15] Alice A. Bailey. A Treatise on White Magic – Types of Astral Force, pg. 238

[16] Alice A. Bailey. A Treatise on White Magic – Types of Astral Force, pg. 239

[17] World Goodwill. Polarization: A mirage in the quest for unity. Blog post. September 2023.

[18] Royal UK. Christmas Broadcast 1974. The Queen's Christmas Broadcast in 1974 alludes to problems such as continuing violence in Northern Ireland and the Middle East, famine in Bangladesh and floods in Brisbane, Australia. Available at https://www.royal.uk/christmas-broadcast-1974#:~:text=We%20may%20hold%20different%20points,than%20there%20is%20dividing%20us

[19] Dominic Packer and Jay Van Bavel. The Myth of Tribalism. The Atlantic. January 3, 2022. Available at https://www.theatlantic.com/ideas/archive/2022/01/tribalism-myth-group-solidarity-prejudice-conflict/621008/

[20] Omolayo Anjorin & Jamiu O. Busari (2023) Unpacking the Social Constructs of Discrimination, Othering, and Belonging in Medical Schools, Teaching and Learning in Medicine, DOI: 10.1080/10401334.2023.2230211

[21] World Goodwill. Service and the Divine Plan. Available at https://www.lucistrust.org/world_goodwill/plan_wg

[22] Alice A. Bailey. A Treatise on White Magic – The Prisoners of the Planet, pg. 528.