The sixth Commandment declares, "Know all people as thy brethren and treat them as such".

There are two points here - knowing every person as brother or sister and treating him or her as such. What is the cause of miseries in life and who causes these miseries? Our misunderstanding is that the other man has created misery for us. We do not accept it as a Divine blessing. We do not accept that everything is coming to us as a gift. Our karma or action brings us happiness or misery. Both these are lessons given to us by God, the Samavarthi. Instead we think that some particular person has harmed us or that another person has done well to us, and because of this confusion we start developing hatred, enmity, jealousy. We go on confusing the things saying that " my son has behaved like this, my brother has behaved like this or my mother behaved like this, or my father behaved like this", or "a friend has let me down and this man to whom I have done so much, thinks it fit to do harm to me". This is the type of feeling that we get.

This happens when we are attached to our individual creation. When we attach ourselves to Divine creation and allow the Divinity to express fully these problems will not arise. The Master would seem to say "All of you people have come from me; you are only my expressions. Just as the children are the expressions of the parents, you are all my expression and there cannot be anything wrong between you; there can be nothing but love between you". Because we think that we are independent, because we don't remember our parentage, because we do not think about the great family background, -- family background is we are children of God - we are not able to treat each other with an attitude of fraternity.

The awareness that each one of us is connected to the Origin and our relationship towards it is one of devotedness, then we shall feel that we form a part of a great fraternity in expression. The Master promises that knowing the commonality of our origin is our real destiny and that is real goal of human life. Once we do that then the superficial and surface manner of trying to treat others as brothers or sisters because of the commonality of membership of a club or a commonality of membership in an association that most of us talk about ceases. The Master exhorts us to understand and be aware of our great parentage. Here we come to know that we are from Him and everyone is from Him as an expression of Divine.

Once we arrive at this knowledge, and the awareness is imperienced in the core of heart, then there is no question of having any other attitude except that of a brother or sister amongst us. Then we tend to treat all as such, because it is only our own father in expression here in us. It is only the same Divinity who is in expression there, in others. A form of Divinity, which may be different from the form of Divinity that we have, perhaps. Perhaps a form that is entirely different from our form, a capacity that is entirely different from ours. But every one of these expressions is only His.

Master explains that as the number of children in a family increases the intimacy among them gets reduced and a certain amount of feeling of remoteness develops, similarly as the expressions of the Divine increased we have tended to feel distance amongst us more. The feeling of separateness developed amongst the individual expressions. The awareness of individuality has brought along with it a sense of uniqueness that has led to the conflicting interests amongst us leading to feelings of jealousy, envy and enmity. The individual network of feelings and emotions thus generated have become binding on the self and took a really impregnable quality.

The quality of our meditations as they mature, with the support of Pranahuti enables us to move out of the particularized body consciousness along with its network of feelings and passions and we start imperiencing our true nature of oneness with the Universe. This awareness enables us to treat all as our brethren. The practice of certain meditational methods suggested by the Master, particularly the meditation on points A and B mentioned in his book Efficacy of Raja yoga enables us live in this higher level of consciousness more easily as they help us to come out of the fast and firm hold of drives and instincts of animality that forms the main core of human life, as it is lived in the so called modern times and developed (?) nations. The practice of meditation in point A located in the chest portion of human frame with the idea that all the people in this world are ones' own brothers and sisters and they are all developing true love and devotion to the Master is unique method of the system of PAM that has given many practitioners immense benefit.

The awareness of the commonness of the bond of unity in the core of our being, due to the expansion of consciousness imperienced, leads to the development of a feeling of Universal brotherhood. This breaks our individual network paving way for the real feelings of maitri and karuna. The word Maitri, many think means friendship. It is really a feeling of concord that is felt when we understand that all of us are parts of a whole, whose interests are intertwined invariably and inextricably. It is an awareness of integral oneness with all that is in expression. Ill will to any being is really an ill will to oneself. Hatred to any is hatred to oneself. This understanding or more correctly feeling that is felt deep within the core of the heart, leads naturally to a feeling of compassion to all beings. Ahimsa or non-injury to others follows as a companion to the feeling of maitri. Having thus resolved conflict with others, peace gets crowned and its place in the throne of our heart is established.

Thus we find that this instruction of the Master to know all as brethren and treat them as such, is not a routine command that we find in many other institutions but is backed by a system of philosophy that is expounded. It is not the conventional instruction found in almost all the organizations and institutions. It is an appeal to feel fraternity that is backed with a method through which we can live up to the expectation of the Master.