Bahá'í World Faith
by ʻAbdu'l-Bahá · English · Gutenberg #19239 · 538,063 chars · public domain (US)
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Title: Bahá'í World Faith
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*** START OF THE PROJECT GUTENBERG EBOOK BAHÁ'Í WORLD FAITH ***
Baha'i World Faith
by 'Abdu'l-Baha
Edition 1, (September 2006)
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CONTENTS
Baha'i Terms of Use
Baha'i World Faith
CHAPTER SIX: THE FAITH OF BAHA'U'LLAH
MANKIND IS IN DANGER
I HAVE COME WITH THIS MISSION
THE BLESSED PERFECTION, BAHA'U'LLAH
RELIGION IS PROGRESSIVE
THIS RADIANT CENTURY
THE MOST GREAT PEACE
MAN AND NATURE
SCIENCE AND SPIRITUAL DEVELOPMENT
TEACHINGS OF BAHA'U'LLAH
THE EDUCATORS OF MANKIND
THE DIVINE STANDARD OF KNOWLEDGE
THE SUN OF REALITY
THE SOURCE OF UNITY
THE QUICKENING SPIRIT
SPIRITUAL EXISTENCE IS IMMORTALITY
RACE UNITY, ASSURANCE OF WORLD PEACE
RELIGION AND CIVILIZATION
INDUSTRIAL JUSTICE
UNIVERSAL PEACE
CHAPTER SEVEN: SOUL, MIND AND SPIRIT
THE ORIGIN OF MAN
MODIFICATION OF SPECIES
THE KINGDOM OF MAN
MAN AND EVOLUTION
SPIRITUAL NATURE OF MAN
MAN'S INNATE POWERS
THE SPIRIT IN THE BODY
MAN'S RELATION TO GOD
SOUL, MIND AND SPIRIT
FIVE PHYSICAL AND FIVE SPIRITUAL POWERS
INNATE, INHERITED AND ACQUIRED CHARACTER
MAN'S KNOWLEDGE OF GOD
THE IMMORTALITY OF THE SPIRIT
PERFECTION IS ENDLESS
THE EVOLUTION OF MAN IN THE OTHER WORLD
PROGRESS AFTER DEATH
TABLET ON PURITY
GOD AND THE UNIVERSE
CHAPTER EIGHT: THE LOOM OF REALITY
HIS DEATHLESS SPLENDOR
THE NEW HEAVEN, THE NEW EARTH
SPIRITUAL SPRING
SERVE THE KINGDOM
FULFILLMENT OF PROPHECY
HERALDS OF HIS NAME
THE WORLD IS INFIRM
THE COVENANT
RACE UNITY
THE FIRE OF THE LOVE OF GOD
YE ARE THE ANGELS
REALITY OF THANKSGIVING
THE STRAIGHT PATH
CUT THYSELF FROM THE WORLD
ARISE WITH GREAT POWER
DIVINE ASSISTANCE
PROOF OF NOBILITY
THE SOURCE OF LOVE
OBJECTIVE AND SUBJECTIVE FAITH
SPIRITUAL CAPACITY
THE BELOVED OF GOD
IF ONE POSSESSES THE LOVE OF GOD
THE MAGNET OF THE KINGDOM
THE ENCOMPASSING SPIRIT
SOULS ARE LIKE MIRRORS
THE WORLD OF VISION
PRAYER IS INDISPENSABLE
TURN TO THE HOLY SPIRIT
INSPIRATION OF THE HOLY SPIRIT
THE INTERMEDIARY
THE SPIRIT OF FAITH
TRIALS A GIFT FROM GOD
THE MYSTERY OF SUFFERING
BAHA'I MARRIAGE
KINDNESS TO ANIMALS
ECONOMY A GREAT TREASURE
MEANS OF LIVELIHOOD
SOCIALISM
TWO METHODS OF HEALING
IF THOU DESIREST HEALTH
DUTY TO ATTAIN SCIENCE
WORK IS WORSHIP
SCIENCE AS WORSHIP
MUSIC
SEVERANCE FROM THIS WORLD
CONSOLATION OF OUR HEARTS
THE UNIVERSITY OF THE KINGDOM
THE UNKNOWABLE ESSENCE
FAITH AND KNOWLEDGE
KNOWLEDGE AND DEEDS
TRAINING OF CHILDREN
SPIRITUAL KNOWLEDGE
QUALIFICATIONS OF THE ENLIGHTENED SOUL
ETERNAL SOVEREIGNTY
CONFIRMATION AND ASSISTANCE
THIS WORLD A MIRAGE
PROTECTION OF THE BAHA'IS
THE RETURN OF CHRIST
ETERNAL LIFE
SPREADERS OF CALUMNY
THE SPIRIT OF CHRIST
SALVATION
THE SPIRITUAL CHURCH
THE SUPPER OF THE LORD
UNDERSTANDING THE MYSTERIES
REINCARNATION
THIS GLAD-TIDINGS
CONSIDER THE PAST
THIS BRANCH WILL ASCEND
AFTER THIS STORM
THE CENTER
MENTAL AND SPIRITUAL EDUCATION
CHAPTER NINE: THE DIVINE PLAN
THE CAUSE OF BAHA'U'LLAH
THE COMMUNITY OF THE GREATEST NAME
GOD LOVETH THOSE WHO WORK IN GROUPS
THE DIVINE SHEPHERD
THE FUNDAMENTAL AIM
THIS MEETING IS BLESSED
THE SPIRITUAL ELECTION
THE HOUSE OF JUSTICE
OBEDIENCE TO THE ASSEMBLY
'ABDU'L-BAHA IS PRESENT
THE CENTER OF DECISION
THE BASIS OF UNION
THE SPIRITUAL ASSEMBLY
MERCY AND JUSTICE
INTER-ASSEMBLY UNION
THE MASHRIQU'L-ADHKAR
THE COLLECTIVE CENTER OF THE KINGDOM
BAHA'U'LLAH THE LORD OF HOSTS
THE MASTER'S LAST TABLET TO AMERICA
EXCERPTS FROM THE WILL AND TESTAMENT OF 'ABDU'L-BAHA
BAHA'I WORLD FAITH
Selected Writings of Baha'u'llah and 'Abdu'l-Baha ('Abdu'l-Baha's Section
Only)
CHAPTER SIX: THE FAITH OF BAHA'U'LLAH
MANKIND IS IN DANGER
O people of the world!
The dawn of the Sun of Reality is assuredly for the illumination of the
world and for the manifestation of mercy. In the assemblage of the family
of Adam results and fruits are praiseworthy, and the holy bestowals of
every bounty are abundant. It is an absolute mercy and a complete bounty,
the illumination of the world, fellowship and harmony, love and union;
nay, rather, mercifulness and oneness, the elimination of discord and the
unity of whosoever are on the earth in the utmost of freedom and dignity.
The Blessed Beauty said: "All are the fruits of one tree and the leaves of
one branch." He likened the world of existence to one tree and all the
souls to leaves, blossoms and fruits. Therefore all the branches, leaves,
blossoms and fruits must be in the utmost of freshness, and the bringing
about of this delicacy and sweetness depends upon union and fellowship.
Therefore they must assist each other with all their power and seek
everlasting life. Thus the friends of God must manifest the mercy of the
Compassionate Lord in the world of existence and must show forth the
bounty of the visible and invisible King. They must purify their sight,
and look upon mankind as the leaves, blossoms and fruits of the tree of
creation, and must always be thinking of doing good to someone, of love,
consideration, affection and assistance to somebody. They must see no
enemy and count no one as an ill wisher. They must consider every one on
the earth as a friend; regard the stranger as an intimate, and the alien
as a companion. They must not be bound by any tie, nay, rather, they
should be free from every bond. In this day the one who is favored in the
threshold of grandeur is the one who offers the cup of faithfulness and
bestows the pearl of gift to the enemies, even to the fallen oppressor,
lends a helping hand, and considers every bitter foe as an affectionate
friend.
These are the commands of the Blessed Beauty, these are the counsels of
the Greatest Name. O ye dear friends! The world is engaged in war and
struggle, and mankind is in the utmost conflict and danger. The darkness
of unfaithfulness has enshrouded the earth and the illumination of
faithfulness has become concealed. All nations and tribes of the world
have sharpened their claws and are warring and fighting with each other.
The edifice of man is shattered. Thousands of families are wandering
disconsolate. Thousands of souls are besmeared with dust and blood in the
arena of battle and struggle every year, and the tent of happiness and
life is overthrown. The prominent men become commanders and boast of
bloodshed, and glory in destruction. One says: "I have severed with my
sword the necks of a nation," and one: "I have levelled a kingdom to the
dust"; and another: "I have overthrown the foundation of a government."
This is the pivot around which the pride and glory of mankind are
revolving. In all regions friendship and uprightness are denounced and
reconciliation and regard for truth are despised. The herald of peace,
reformation, love and reconciliation is the Religion of the Blessed Beauty
which has pitched its tent on the apex of the world and proclaimed its
summons to the people.
Then, O ye friends of God! Appreciate the value of this precious
Revelation, move and act in accordance with it and walk in the straight
path and the right way. Show it to the people. Raise the melody of the
Kingdom and spread abroad the teachings and ordinances of the loving Lord
so that the world may become another world, the darkened earth may become
illumined and the dead body of the people may obtain new life. Every soul
may seek everlasting life through the breath of the Merciful. Life in this
mortal world will quickly come to an end, and this earthly glory, wealth,
comfort and happiness will soon vanish and be no more. Summon ye the
people to God and call the souls to the manners and conduct of the Supreme
Concourse. To the orphans be ye kind fathers, and to the unfortunate a
refuge and shelter. To the poor be a treasure of wealth, and to the sick a
remedy and healing. Be a helper of every oppressed one, the protector of
every destitute one, be ye ever mindful to serve any soul of mankind.
Attach no importance to self-seeking, rejection, arrogance, oppression and
enmity. Heed them not. Deal in the contrary way. Be kind in truth, not
only in appearance and outwardly. Every soul of the friends of God must
concentrate his mind on this, that he may manifest the mercy of God and
the bounty of the Forgiving One. He must do good to every soul whom he
encounters, and render benefit to him, becoming the cause of improving the
morals and correcting the thoughts so that the light of guidance may shine
forth and the bounty of His Holiness the Merciful One may encompass. Love
is light in whatsoever house it may shine and enmity is darkness in
whatsoever abode it dwell.
O friends of God! Strive ye so that this darkness may be utterly dispelled
and the Hidden Mystery may be revealed and the realities of things made
evident and manifest.
I HAVE COME WITH THIS MISSION
I have come from distant lands to visit the meetings and assemblies of
this country. In every meeting I find people gathered loving each other;
therefore I am greatly pleased. The bond of union is evidenced in this
assembly today where the power of God has brought together in faith,
agreement and concord those who are engaged in furthering the development
of the human world. It is my hope that all mankind may become similarly
united in the bond and agreement of love. Unity is the expression of the
loving power of God and reflects the reality of divinity. It is
resplendent in this day through the bestowals of light upon humanity.
Throughout the universe the divine power is effulgent in endless images
and pictures. The world of creation, the world of humanity may be likened
to the earth itself and the divine power to the sun. This Sun has shone
upon all mankind. In the endless variety of its reflections the divine
will is manifested. Consider how all are recipients of the bounty of the
same Sun. At most the difference between them is that of degree, for the
effulgence is one effulgence, the one light emanating from the Sun. This
will express the oneness of the world of humanity. The body-politic or the
social unity of the human world may be likened to an ocean and each
member, each individual a wave upon that same ocean.
The light of the sun becomes apparent in each object according to the
capacity of that object. The difference is simply one of degree and
receptivity. The stone would be a recipient only to a limited extent;
another created thing might be as a mirror wherein the sun is fully
reflected; but the same light shines upon both.
The most important thing is to polish the mirrors of hearts in order that
they may become illumined and receptive of the divine light. One heart may
possess the capacity of the polished mirror; another be covered and
obscured by the dust and dross of this world. Although the same Sun is
shining upon both, in the mirror which is polished, pure and sanctified
you may behold the Sun in all its fullness, glory and power revealing its
majesty and effulgence, but in the mirror which is rusted and obscured
there is no capacity for reflection although so far as the Sun itself is
concerned it is shining thereon and is neither lessened nor deprived.
Therefore our duty lies in seeking to polish the mirrors of our hearts in
order that we shall become reflectors of that light and recipients of the
divine bounties which may be fully revealed through them.
This means the oneness of the world of humanity. That is to say, when this
human body-politic reaches a state of absolute unity, the effulgence of
the eternal Sun will make its fullest light and heat manifest. Therefore
we must not make distinctions between individual members of the human
family. We must not consider any soul as barren or deprived. Our duty lies
in educating souls so that the Sun of the bestowals of God shall become
resplendent in them, and this is possible through the power of the oneness
of humanity. The more love is expressed among mankind and the stronger the
power of unity, the greater will be this reflection and revelation, for
the greatest bestowal of God is love. Love is the source of all the
bestowals of God. Until love takes possession of the heart no other divine
bounty can be revealed in it.
All the prophets have striven to make love manifest in the hearts of men.
His Holiness Jesus Christ sought to create this love in the hearts. He
suffered all difficulties and ordeals that perchance the human heart might
become the fountain-source of love. Therefore we must strive with all our
heart and soul that this love may take possession of us so that all
humanity whether it be in the east or in the west may be connected through
the bond of this divine affection; for we are all the waves of one sea; we
have come into being through the same bestowal and are recipients from the
same center. The lights of earth are all acceptable, but the center of
effulgence is the sun and we must direct our gaze to the sun. God is the
supreme center. The more we turn toward this center of light, the greater
will be our capacity.
In the Orient there were great differences among races and peoples. They
hated each other and there was no association among them. Various and
divergent sects were hostile, irreconcilable. The different races were in
constant war and conflict. About sixty years ago Baha'u'llah appeared upon
the eastern horizon. He caused love and unity to become manifest among
these antagonistic peoples. He united them with the bond of love; their
former hatred and animosity passed away; love and unity reigned instead.
It was a dark world; it became radiant. A new springtime appeared through
him, for the Sun of Truth had risen again. In the fields and meadows of
human hearts variegated flowers of inner significance were blooming and
the good fruits of the kingdom of God became manifest.
I have come here with this mission; that through your endeavors, through
your heavenly morals, through your devoted efforts a perfect bond of unity
and love may be established between the east and the west, so that the
bestowals of God may descend upon all and that all may be seen to be the
parts of the same tree,--the great tree of the human family. For mankind
may be likened to the branches, leaves, blossoms and fruit of that tree.
The favors of God are unending, limitless. Infinite bounties have
encompassed the world. We must emulate the bounties of God, and just as
each one of them--the bounty of life for instance--surrounds and encompasses
all, so likewise must we be connected and blended together until each part
shall become the expression of the whole.
Consider; we plant a seed. A complete and perfect tree appears from it,
and from each seed of this tree another tree can be produced. Therefore
the part is expressive of the whole, for this seed was a part of the tree,
but therein potentially was the whole tree. So each one of us may become
expressive or representative of all the bounties of life to mankind. This
is the unity of the world of humanity. This is the bestowal of God. This
is the felicity of the human world and this is the manifestation of the
divine favor.
THE BLESSED PERFECTION, BAHA'U'LLAH
The Blessed Perfection Baha'u'llah belonged to the royal family of Iran.
From earliest childhood He was distinguished among His relatives and
friends. They said: "This child has extraordinary power." In wisdom,
intelligence and as a source of new knowledge He was advanced beyond His
age and superior to His surroundings. All who knew Him were astonished at
his precocity. It was usual for them to say: "Such a child will not live,"
for it is commonly believed that precocious children do not reach
maturity. During the period of youth the Blessed Perfection did not enter
school. He was not willing to be taught. This fact is well established
among the Iranians of Tihran. Nevertheless He was capable of solving the
difficult problems of all who came to Him. In whatever meeting, scientific
assembly or theological discussion He was found, He became the authority
of explanation upon intricate and abstruse questions presented.
Until His father passed away Baha'u'llah did not seek position or
political station notwithstanding His connection with the government. This
occasioned surprise and comment. It was frequently said: "How is it that a
young man of such keen intelligence and subtle perception does not seek
lucrative appointments? As a matter of fact every position is open to
him." This is a historical statement fully attested by the people of Iran.
He was most generous, giving abundantly to the poor. None who came to Him
were turned away. The doors of His house were open to all. He always had
many guests. This unbounded generosity was conducive to greater
astonishment from the fact that He sought neither position nor prominence.
In commenting upon this His friends said He would become impoverished, for
His expenses were many and His wealth becoming more and more limited. "Why
is he not thinking of his own affairs?", they inquired of each other; but
some who were wise declared: "This personage is connected with another
world; he has something sublime within him that is not evident now; the
day is coming when it will be manifested." In truth the Blessed Perfection
was a refuge for every weak one, a shelter for every fearing one, kind to
every indigent one, lenient and loving to all creatures.
He became well known in regard to these qualities before His Holiness the
Bab appeared. Then Baha'u'llah declared the Bab's mission to be true and
promulgated His teachings. The Bab announced that the greater
manifestation would take place after Him and called the promised one: "Him
whom God would manifest," saying that nine years later the reality of His
own mission would become apparent. In His writings He stated that in the
ninth year this expected one would be known; in the ninth year they would
attain to all glory and felicity; in the ninth year they would advance
rapidly. Between Baha'u'llah and the Bab there was communication
privately. The Bab wrote a letter containing three hundred and sixty
derivatives of the root "Baha." The Bab was martyred in Tabriz, and
Baha'u'llah exiled into Iraq-Arabie in 1852, announced Himself in
Ba_gh_dad. For the Iranian Government had decided that as long as He
remained in Iran the peace of the country would be disturbed; therefore He
was exiled in the expectation that Iran would become quiet. His
banishment, however, produced the opposite effect. New tumult arose and
the mention of His greatness and influence spread everywhere throughout
the country. The proclamation of His manifestation and mission was made in
Ba_gh_dad. He called his friends together there and spoke to them of God.
Afterward He left the city and went alone into the mountains of Kurdistan
where He made his abode in caves and grottoes. A part of this time He
lived in the city of Sulimaniyye. Two years passed during which neither
His friends nor family knew just where He was.
Although solitary, secluded and unknown in His retirement, the report
spread throughout Kurdistan that this was a most remarkable and learned
personage gifted with a wonderful power of attraction. In a short time
Kurdistan was magnetized with His love. During this period Baha'u'llah
lived in poverty. His garments were those of the poor and needy. His food
was that of the indigent and lowly. An atmosphere of majesty haloed Him as
the sun at midday. Everywhere He was greatly revered and beloved.
After two years He returned to Ba_gh_dad. Friends He had known in
Sulimaniyye came to visit Him. They found Him in his accustomed
environment of ease and affluence and were astonished at the appointments
of one who had lived in seclusion under such frugal conditions in
Kurdistan.
The Iranian government believed the banishment of the Blessed Perfection
from Iran would be the extermination of His Cause in that country. These
rulers now realized that it spread more rapidly. His prestige increased,
His teachings became more widely circulated. The chiefs of Iran then used
their influence to have Baha'u'llah exiled from Ba_gh_dad. He was summoned
to Constantinople by the Turkish authorities. While in Constantinople He
ignored every restriction, especially the hostility of ministers of state
and clergy. The official representatives of Iran again brought their
influence to bear upon the Turkish authorities and succeeded in having
Baha'u'llah banished from Constantinople to Adrianople, the object being
to keep Him as far away as possible from Iran and render His communication
with that country more difficult. Nevertheless the Cause still spread and
strengthened.
Finally they consulted together and said: "We have banished Baha'u'llah
from place to place but each time he is exiled his cause is more widely
extended, his proclamation increases in power and day by day his lamp is
becoming brighter. This is due to the fact that we have exiled him to
large cities and populous centers. Therefore we will send him to a penal
colony as a prisoner so that all may know he is the associate of
murderers, robbers and criminals; in a short time he and his followers
will perish." The sultan of Turkey then banished Him to the prison of Akka
in Syria.
When Baha'u'llah arrived at Akka, through the power of God He was able to
hoist His banner. His light at first had been a star; now it became a
mighty sun and the illumination of His Cause expanded from the east to the
west. Inside prison walls He wrote epistles to all the kings and rulers of
nations summoning them to arbitration and Universal Peace. Some of the
kings received His words with disdain and contempt. One of these was the
sultan of the Ottoman kingdom. Napoleon III of France did not reply. A
second epistle was addressed to him. It stated: "I have written you an
epistle before this, summoning you to the cause of God but you are of the
heedless. You have proclaimed that you were the defender of the oppressed;
now it hath become evident that you are not. Nor are you kind to your own
suffering and oppressed people. Your actions are contrary to your own
interests and your kingly pride must fall. Because of your arrogance God
shortly will destroy your sovereignty. France will flee away from you and
you will be overwhelmed by a great conquest. There will be lamentation and
mourning, women bemoaning the loss of their sons." This arraignment of
Napoleon III was published and spread.
Read it and consider: One prisoner, single and solitary, without assistant
or defender, a foreigner and stranger imprisoned in the fortress of Akka
writing such letters to the emperor of France and sultan of Turkey.
Reflect upon this how Baha'u'llah upraised the standard of His Cause in
prison. Refer to history. It is without parallel. No such thing has
happened before that time nor since; a prisoner and an exile advancing His
Cause and spreading His teachings broadcast so that eventually He became
powerful enough to conquer the very king who banished Him.
His Cause spread more and more. The Blessed Perfection was a prisoner
twenty-five years. During all this time He was subjected to the
indignities and revilement of the people. He was persecuted, mocked and
put in chains. In Iran His properties were pillaged and His possessions
confiscated. First, banishment from Iran to Ba_gh_dad; then to
Constantinople; then Adrianople; finally from Roumelia to the prison
fortress of Akka.
During His lifetime He was intensely active. His energy was unlimited.
Scarcely one night was passed in restful sleep. He bore these ordeals,
suffered these calamities and difficulties in order that a manifestation
of selflessness and service might become apparent in the world of
humanity; that the Most Great Peace should become a reality; that human
souls might appear as the angels of heaven; that heavenly miracles would
be wrought among men; that human faith should be strengthened and
perfected; that the precious, priceless bestowal of God, the human mind,
might be developed to its fullest capacity in the temple of the body; and
man become the reflection and likeness of God, even as it hath been
revealed in the Bible: "We shall create man in Our own image."
Briefly; the Blessed Perfection bore all these ordeals and calamities in
order that our hearts might become enkindled and radiant, our spirits be
glorified, our faults become virtues, our ignorance transformed into
knowledge; in order that we might attain the real fruits of humanity and
acquire heavenly graces; although pilgrims upon earth we should travel the
road of the heavenly kingdom; although needy and poor we might receive the
treasures of life eternal. For this has He borne these difficulties and
sorrows.
Trust all to God. The lights of God are resplendent. The blessed epistles
are spreading. The blessed teachings are promulgated throughout the east
and west. Soon you will see that the heavenly words have established the
oneness of the world of humanity. The banner of the Most Great Peace has
been unfurled and the "great community" is appearing.
RELIGION IS PROGRESSIVE
Religion is the outer expression of the divine reality. Therefore it must
be living, vitalized, moving and progressive. If it be without motion and
non-progressive it is without the divine life; it is dead. The divine
institutes are continuously active and evolutionary; therefore the
revelation of them must be progressive and continuous. All things are
subject to re-formation. This is a century of life and renewal. Sciences
and arts, industry and invention have been reformed. Law and ethics have
been reconstituted, reorganized. The world of thought has been
regenerated. Sciences of former ages and philosophies of the past are
useless today. Present exigencies demand new methods of solution; world
problems are without precedent. Old ideas and modes of thought are fast
becoming obsolete. Ancient laws and archaic ethical systems will not meet
the requirements of modern conditions, for this is clearly the century of
a new life, the century of the revelation of the reality and therefore the
greatest of all centuries. Consider how the scientific developments of
fifty years have surpassed and eclipsed the knowledge and achievements of
all the former ages combined. Would the announcements and theories of
ancient astronomers explain our present knowledge of the sun-worlds and
planetary systems? Would the mask of obscurity which beclouded mediaeval
centuries meet the demand for clear-eyed vision and understanding which
characterizes the world today? Will the despotism of former governments
answer the call for freedom which has risen from the heart of humanity in
this cycle of illumination? It is evident that no vital results are now
forthcoming from the customs, institutions and standpoints of the past. In
view of this, shall blind imitations of ancestral forms and theological
interpretations continue to guide and control the religious life and
spiritual development of humanity today? Shall man gifted with the power
of reason unthinkingly follow and adhere to dogma, creeds and hereditary
beliefs which will not bear the analysis of reason in this century of
effulgent reality? Unquestionably this will not satisfy men of science,
for when they find premise or conclusion contrary to present standards of
proof and without real foundation, they reject that which has been
formerly accepted as standard and correct and move forward from new
foundations.
The divine prophets have revealed and founded religion. They have laid
down certain laws and heavenly principles for the guidance of mankind.
They have taught and promulgated the knowledge of God, established
praiseworthy ethical ideals and inculcated the highest standards of
virtues in the human world. Gradually these heavenly teachings and
foundations of reality have been beclouded by human interpretations and
dogmatic imitations of ancestral beliefs. The essential realities which
the prophets labored so hard to establish in human hearts and minds while
undergoing ordeals and suffering tortures of persecution, have now well
nigh vanished. Some of these heavenly messengers have been killed, some
imprisoned; all of them despised and rejected while proclaiming the
reality of divinity. Soon after their departure from this world, the
essential truth of their teachings was lost sight of and dogmatic
imitations adhered to.
Inasmuch as human interpretations and blind imitations differ widely,
religious strife and disagreement have arisen among mankind, the light of
true religion has been extinguished and the unity of the world of humanity
destroyed. The prophets of God voiced the spirit of unity and agreement.
They have been the founders of divine reality. Therefore if the nations of
the world forsake imitations and investigate the reality underlying the
revealed Word of God they will agree and become reconciled. For reality is
one and not multiple.
The nations and religions are steeped in blind and bigoted imitations. A
man is a Jew because his father was a Jew. The Muhammadan follows
implicitly the footsteps of his ancestors in belief and observance. The
Buddhist is true to his heredity as a Buddhist. That is to say they
profess religious belief blindly and without investigation, making unity
and agreement impossible. It is evident therefore that this condition will
not be remedied without a reformation in the world of religion. In other
words the fundamental reality of the divine religions must be renewed,
reformed, revoiced to mankind.
From the seed of reality, religion has grown into a tree which has put
forth leaves and branches, blossoms and fruit. After a time this tree has
fallen into a condition of decay. The leaves and blossoms have withered
and perished; the tree has become stricken and fruitless. It is not
reasonable that man should hold to the old tree, claiming that its life
forces are undiminished, its fruit unequalled, its existence eternal. The
seed of reality must be sown again in human hearts in order that a new
tree may grow therefrom and new divine fruits refresh the world. By this
means the nations and peoples now divergent in religion will be brought
into unity, imitations will be forsaken and a universal brotherhood in the
reality itself will be established. Warfare and strife will cease among
mankind; all will be reconciled as servants of God. For all are sheltered
beneath the tree of His providence and mercy. God is kind to all; He is
the giver of bounty to all alike, even as His Holiness Jesus Christ has
declared that God "sendeth rain on the just and on the unjust"; that is to
say, the mercy of God is universal. All humanity is under the protection
of His love and favor, and unto all He has pointed the way of guidance and
progress.
Progress is of two kinds, material and spiritual. The former is attained
through observation of the surrounding existence and constitutes the
foundation of civilization. Spiritual progress is through the breaths of
the Holy Spirit and is the awakening of the conscious soul of man to
perceive the reality of divinity. Material progress insures the happiness
of the human world. Spiritual progress insures the happiness and eternal
continuance of the soul. The prophets of God have founded the laws of
divine civilization. They have been the root and fundamental source of all
knowledge. They have established the principles of human brotherhood or
fraternity which is of various kinds, such as the fraternity of family, of
race, of nation and of ethical motives. These forms of fraternity, these
bonds of brotherhood are merely temporal and transient in association.
They do not insure harmony and are usually productive of disagreement.
They do not prevent warfare and strife; on the contrary they are selfish,
restricted and fruitful causes of enmity and hatred among mankind. The
spiritual brotherhood which is enkindled and established through the
breaths of the Holy Spirit unites nations and removes the cause of warfare
and strife. It transforms mankind into one great family and establishes
the foundations of the oneness of humanity. It promulgates the spirit of
international agreement and insures Universal Peace. Therefore we must
investigate the foundation reality of this heavenly fraternity. We must
forsake all imitations and promote the reality of the divine teachings. In
accordance with these principles and actions and by the assistance of the
Holy Spirit, both material and spiritual happiness shall become realized.
Until all nations and peoples become united by the bonds of the Holy
Spirit in this real fraternity, until national and international
prejudices are effaced in the reality of this spiritual brotherhood, true
progress, prosperity and lasting happiness will not be attained by man.
This is the century of new and universal nationhood. Sciences have
advanced, industries have progressed, politics have been reformed, liberty
has been proclaimed, justice is awakening. This is the century of motion,
divine stimulus and accomplishment; the century of human solidarity and
altruistic service; the century of Universal Peace and the reality of the
divine kingdom.
THIS RADIANT CENTURY
In the estimation of historians this radiant century is equivalent to one
hundred centuries of the past. If comparison be made with the sum total of
all former human achievements it will be found that the discoveries,
scientific advancement and material civilization of this present century
have equaled, yea far exceeded the progress and outcome of one hundred
former centuries. The production of books and compilations of literature
alone bear witness that the output of the human mind in this century has
been greater and more enlightening than all the past centuries together.
It is evident therefore that this century is of paramount importance.
Reflect upon the miracles of accomplishment which have already
characterized it, the discoveries in every realm of human research,
inventions, scientific knowledge, ethical reforms and regulations
established for the welfare of humanity, mysteries of nature explored,
invisible forces brought into visibility and subjection, a veritable
wonder-world of new phenomena and conditions heretofore unknown to man now
open to his uses and further investigation. The east and west can
communicate instantly. A human being can soar in the skies or speed in
submarine depths. The power of steam has linked the continents. Trains
cross the deserts and pierce the barriers of mountains; ships find
unerring pathways upon the trackless oceans. Day by day discoveries are
increasing. What a wonderful century this is! It is an age of universal
reformation. Laws and statutes of governments civil and federal are in
process of change and transformation. Sciences and arts are being moulded
anew. Thoughts are metamorphosed. The foundations of human society are
changing and strengthening. Today sciences of the past are useless. The
Ptolemaic system of astronomy, numberless other systems and theories of
scientific and philosophical explanation are discarded, known to be false
and worthless. Ethical precedents and principles cannot be applied to the
needs of the modern world. Thoughts and theories of past ages are
fruitless now. Thrones and governments are crumbling and falling. All
conditions and requisites of the past unfitted and inadequate for the
present time, are undergoing radical reform. It is evident therefore that
counterfeit and spurious religious teaching, antiquated forms of belief
and ancestral imitations which are at variance with the foundation of
divine reality must also pass away and be reformed. They must be abandoned
and new conditions be recognized. The morals of humanity must undergo
change. New remedy and solution for human problems must be adopted. Human
intellects themselves must change and be subject to the universal
reformation. Just as the thoughts and hypotheses of past ages are
fruitless today, likewise dogmas and codes of human invention are obsolete
and barren of product in religion. Nay, it is true that they are the cause
of enmity and conducive to strife in the world of humanity; war and
bloodshed proceed from them and the oneness of mankind finds no
recognition in their observance. Therefore it is our duty in this radiant
century to investigate the essentials of divine religion, seek the
realities underlying the oneness of the world of humanity and discover the
source of fellowship and agreement which will unite mankind in the
heavenly bond of love. This unity is the radiance of eternity, the divine
spirituality, the effulgence of God and the bounty of the Kingdom. We must
investigate the divine source of these heavenly bestowals and adhere unto
them steadfastly. For if we remain fettered and restricted by human
inventions and dogmas, day by day the world of mankind will be degraded,
day by day warfare and strife will increase and satanic forces converge
toward the destruction of the human race.
If love and agreement are manifest in a single family, that family will
advance, become illumined and spiritual; but if enmity and hatred exist
within it destruction and dispersion are inevitable. This is likewise true
of a city. If those who dwell within it manifest a spirit of accord and
fellowship it will progress steadily and human conditions become brighter
whereas through enmity and strife it will be degraded and its inhabitants
scattered. In the same way the people of a nation develop and advance
toward civilization and enlightenment through love and accord, and are
disintegrated by war and strife. Finally, this is true of humanity itself
in the aggregate. When love is realized and the ideal spiritual bonds
unite the hearts of men, the whole human race will be uplifted, the world
will continually grow more spiritual and radiant and the happiness and
tranquillity of mankind be immeasurably increased. Warfare and strife will
be uprooted, disagreement and dissension pass away and Universal Peace
unite the nations and peoples of the world. All mankind will dwell
together as one family, blend as the waves of one sea, shine as stars of
one firmament and appear as fruits of the same tree. This is the happiness
and felicity of humankind. This is the illumination of man, the glory
eternal and life everlasting; this is the divine bestowal. I desire this
station for you and I pray God that the people of America may achieve this
great end in order that the virtue of this democracy may be insured and
their names be glorified eternally. May the confirmations of God uphold
them in all things and their memories become revered throughout the east
and the west. May they become the servants of the Most High God, near and
dear to Him in the oneness of the heavenly Kingdom.
His Holiness Baha'u'llah endured ordeals and hardships sixty years. There
was no persecution, vicissitude or suffering He did not experience at the
hand of His enemies and oppressors. All the days of His life were passed
in difficulty and tribulation; at one time in prison, another in exile,
sometimes in chains. He willingly endured these difficulties for the unity
of mankind, praying that the world of humanity might realize the radiance
of God, the oneness of humankind become a reality, strife and warfare
cease and peace and tranquillity be realized by all. In prison He hoisted
the banner of human solidarity, proclaiming Universal Peace, writing to
the kings and rulers of nations summoning them to international unity and
counselling arbitration. His life was a vortex of persecution and
difficulty, yet catastrophes, extreme ordeals and vicissitudes did not
hinder the accomplishment of His work and mission. Nay, on the contrary
His power became greater and greater, His efficiency and influence spread
and increased until His glorious light shone throughout the Orient, love
and unity were established and the differing religions found a center of
contact and reconciliation.
Therefore we also must strive in this pathway of love and service,
sacrificing life and possessions, passing our days in devotion,
consecrating our efforts wholly to the cause of God, so that, God willing,
the ensign of universal religion may be uplifted in the world of mankind
and the oneness of the world of humanity be established.
In your hearts I have beheld the reflection of a great and wonderful love.
The Americans have shown me uniform kindness and I entertain a deep
spiritual love for them. I am pleased with the susceptibilities of your
hearts. I will pray for you asking divine assistance and then say
farewell.
O my God! O my God! verily these servants are turning to Thee,
supplicating Thy kingdom of mercy. Verily they are attracted by Thy
holiness and set aglow with the fire of Thy love, seeking confirmation
from Thy wondrous kingdom and hoping for attainment in Thy heavenly realm.
Verily they long for the descent of Thy bestowal, desiring illumination
from the Sun of Reality. O Lord! make them radiant lamps, merciful signs,
fruitful trees and shining stars. May they come forth in Thy service and
be connected with Thee by the bonds and ties of thy love, longing for the
lights of Thy favor. O Lord! make them signs of guidance, standards of Thy
immortal kingdom, waves of the sea of Thy mercy, mirrors of the light of
Thy majesty. Verily Thou art the generous! Verily Thou art the merciful!
Verily Thou art the precious, the beloved!
THE MOST GREAT PEACE
Today there is no greater glory for man than that of service in the cause
of the "Most Great Peace." Peace is light whereas war is darkness. Peace
is life; war is death. Peace is guidance; war is error. Peace is the
foundation of God; war is satanic institution. Peace is the illumination
of the world of humanity; war is the destroyer of human foundations. When
we consider outcomes in the world of existence we find that peace and
fellowship are factors of upbuilding and betterment whereas war and strife
are the causes of destruction and disintegration. All created things are
expressions of the affinity and cohesion of elementary substances, and
non-existence is the absence of their attraction and agreement. Various
elements unite harmoniously in composition but when these elements become
discordant, repelling each other, decomposition and non-existence result.
Everything partakes of this nature and is subject to this principle, for
the creative foundation in all its degrees and kingdoms is an expression
or outcome of love. Consider the restlessness and agitation of the human
world today because of war. Peace is health and construction; war is
disease and dissolution. When the banner of truth is raised, peace becomes
the cause of the welfare and advancement of the human world. In all cycles
and ages war has been a factor of derangement and discomfort whereas peace
and brotherhood have brought security and consideration of human
interests. This distinction is especially pronounced in the present world
conditions, for warfare in former centuries had not attained the degree of
savagery and destructiveness which now characterizes it. If two nations
were at war in olden times, ten or twenty thousand would be sacrificed but
in this century the destruction of one hundred thousand lives in a day is
quite possible. So perfected has the science of killing become and so
efficient the means and instruments of its accomplishment that a whole
nation can be obliterated in a short time. Therefore comparison with the
methods and results of ancient warfare is out of the question.
According to an intrinsic law, all phenomena of being attain to a summit
and degree of consummation, after which a new order and condition is
established. As the instruments and science of war have reached the degree
of thoroughness and proficiency, it is hoped that the transformation of
the human world is at hand and that in the coming centuries all the
energies and inventions of man will be utilized in promoting the interests
of peace and brotherhood. Therefore may this esteemed and worthy society
for the establishment of international peace be confirmed in its sincere
intentions and empowered by God. Then will it hasten the time when the
banner of universal agreement will be raised and international welfare
will be proclaimed and consummated so that the darkness which now
encompasses the world shall pass away.
Sixty years ago His Holiness Baha'u'llah was in Iran. Seventy years ago
His Holiness the Bab appeared there. These two blessed souls devoted their
lives to the foundation of international peace and love among mankind.
They strove with heart and soul to establish the teachings by which
divergent people might be brought together and no strife, rancor or hatred
prevail. His Holiness Baha'u'llah addressing all humanity, said that Adam
the parent of mankind may be likened to the tree of nativity upon which
you are the leaves and blossoms. Inasmuch as your origin was one, you must
now be united and agreed; you must consort with each other in joy and
fragrance. He pronounced prejudice, whether religious, racial, patriotic,
political, the destroyer of the body-politic. He said that man must
recognize the oneness of humanity, for all in origin belong to the same
household and all are servants of the same God. Therefore mankind must
continue in the state of fellowship and love, emulating the institutions
of God and turning away from satanic promptings, for the divine bestowals
bring forth unity and agreement whereas satanic leadings induce hatred and
war.
This remarkable personage was able by these principles to establish a bond
of unity among the differing sects and divergent people of Iran. Those who
followed His teachings no matter from what denomination or faction they
came were conjoined by the ties of love, until now they cooperate and live
together in peace and agreement. They are real brothers and sisters. No
distinctions of class are observed among them and complete harmony
prevails. Daily this bond of affinity is strengthening and their spiritual
fellowship continually develops. In order to insure the progress of
mankind and to establish these principles His Holiness Baha'u'llah
suffered every ordeal and difficulty. His Holiness the Bab became a
martyr, and over twenty thousand men and women sacrificed their lives for
their faith. His Holiness Baha'u'llah was imprisoned and subjected to
severe persecutions. Finally he was exiled from Iran to Mesopotamia; from
Ba_gh_dad He was sent to Constantinople and Adrianople and from thence to
the prison of Akka in Syria. Through all these ordeals He strove day and
night to proclaim the oneness of humanity and promulgate the message of
Universal Peace. From the prison of Akka He addressed the kings and rulers
of the earth in lengthy letters summoning them to international agreement
and explicitly stating that the standard of the "Most Great Peace" would
surely be upraised in the world.
This has come to pass. The powers of earth cannot withstand the privileges
and bestowals which God has ordained for this great and glorious century.
It is a need and exigency of the time. Man can withstand anything except
that which is divinely intended and indicated for the age and its
requirements. Now, praise be to God! in all countries of the world, lovers
of peace are to be found and these principles are being spread among
mankind, especially in this country. Praise be to God! this thought is
prevailing and souls are continually arising as defenders of the oneness
of humanity, endeavoring to assist and establish international peace.
There is no doubt that this wonderful democracy will be able to realize it
and the banner of international agreement will be unfurled here to spread
onward and outward among all the nations of the world. I give thanks to
God that I find you imbued with such susceptibilities and lofty
aspirations and I hope that you will be the means of spreading this light
to all men. Thus may the Sun of Reality shine upon the east and west. The
enveloping clouds shall pass away and the heat of the divine rays will
dispel the mist. The reality of man shall develop and come forth as the
image of God his creator. The thoughts of man shall take such upward
flight that former accomplishments shall appear as the play of
children;--for the ideas and beliefs of the past and the prejudices
regarding race and religion have ever been lowering and destructive to
human evolution. I am most hopeful that in this century these lofty
thoughts shall be conducive to human welfare. Let this century be the sun
of previous centuries the effulgences of which shall last forever, so that
in times to come they shall glorify the twentieth century, saying the
twentieth century was the century of lights, the twentieth century was the
century of life, the twentieth century was the century of international
peace, the twentieth century was the century of divine bestowals and the
twentieth century has left traces which shall last forever.
MAN AND NATURE
From the time of the creation of Adam to this day there have been two
pathways in the world of humanity; one the natural or materialistic, the
other the religious or spiritual. The pathway of nature is the pathway of
the animal realm. The animal acts in accordance with the requirements of
nature, follows its own instincts and desires. Whatever its impulses and
proclivities may be it has the liberty to gratify them; yet it is a
captive of nature. It cannot deviate in the least degree from the road
nature has established. It is utterly minus spiritual susceptibilities,
ignorant of divine religion and without knowledge of the kingdom of God.
The animal possesses no power of ideation or conscious intelligence; it is
a captive of the senses and deprived of that which lies beyond them. It is
subject to what the eye sees, the ear hears, the nostrils sense, the taste
detects and touch reveals. These sensations are acceptable and sufficient
for the animal. But that which is beyond the range of the senses, that
realm of phenomena through which the conscious pathway to the kingdom of
God leads, the world of spiritual susceptibilities and divine religion,--of
these the animal is completely unaware, for in its highest station it is a
captive of nature.
One of the strangest things witnessed is that the materialists of today
are proud of their natural instincts and bondage. They state that nothing
is entitled to belief and acceptance except that which is sensible or
tangible. By their own statements they are captives of nature, unconscious
of the spiritual world, uninformed of the divine Kingdom and unaware of
heavenly bestowals. If this be a virtue the animal has attained it to a
superlative degree, for the animal is absolutely ignorant of the realm of
spirit and out of touch with the inner world of conscious realization. The
animal would agree with the materialist in denying the existence of that
which transcends the senses. If we admit that being limited to the plane
of the senses is a virtue the animal is indeed more virtuous than man, for
it is entirely bereft of that which lies beyond, absolutely oblivious of
the kingdom of God and its traces whereas God has deposited within the
human creature an illimitable power by which he can rule the world of
nature.
Consider how all other phenomenal existence and beings are captives of
nature. The sun, that colossal center of our solar system, the giant stars
and planets, the towering mountains, the earth itself and its kingdoms of
life lower than the human,--all are captives of nature except man. No other
created thing can deviate in the slightest degree from obedience to
natural law. The sun in its glory and greatness millions of miles away is
held prisoner in its orbit of universal revolution, captive of universal
natural control. Man is the ruler of nature. According to natural law and
limitation he should remain upon the earth, but behold how he violates
this command and soars above the mountains in aeroplanes. He sails in
ships upon the surface of the ocean and dives into its depths in
submarines. Man makes nature his servant; harnesses the mighty energy of
electricity for instance and imprisons it in a small lamp for his uses and
convenience. He speaks from the east to the west through a wire. He is
able to store and preserve his voice in a phonograph. Though he is a
dweller upon earth he penetrates the mysteries of starry worlds
inconceivably distant. He discovers latent realities within the bosom of
the earth, uncovers treasures, penetrates secrets and mysteries of the
phenomenal world and brings to light that which according to nature's
jealous laws should remain hidden, unknown and unfathomable. Through an
ideal inner power man brings these realities forth from the invisible
plane to the visible. This is contrary to nature's law.
It is evident therefore that man is ruler over nature's sphere and
province. Nature is inert, man is progressive. Nature has no
consciousness, man is endowed with it. Nature is without volition and acts
perforce whereas man possesses a mighty will. Nature is incapable of
discovering mysteries or realities whereas man is especially fitted to do
so. Nature is not in touch with the realm of God, man is attuned to its
evidences. Nature is uninformed of God, man is conscious of Him. Man
acquires divine virtues, nature is denied them. Man can voluntarily
discontinue vices, nature has no power to modify the influence of its
instincts. Altogether it is evident that man is more noble and superior;
that in him there is an ideal power surpassing nature. He has
consciousness, volition, memory, intelligent power, divine attributes and
virtues of which nature is completely deprived, bereft and minus;
therefore man is higher and nobler by reason of the ideal and heavenly
force latent and manifest in him.
How strange then it seems that man, notwithstanding his endowment with
this ideal power, will descend to a level beneath him and declare himself
no greater than that which is manifestly inferior to his real station. God
has created such a conscious spirit within him that he is the most
wonderful of all contingent beings. In ignoring these virtues he descends
to the material plane, considers matter the ruler of existence and denies
that which lies beyond. Is this virtue? In its fullest sense this is
animalistic, for the animal realizes nothing more. In fact from this
standpoint the animal is the greater philosopher because it is completely
ignorant of the kingdom of God, possesses no spiritual susceptibilities
and is uninformed of the heavenly world. In brief, this is a view of the
pathway of nature.
The second pathway is that of religion, the road of the divine Kingdom. It
involves the acquisition of praiseworthy attributes, heavenly illumination
and righteous actions in the world of humanity. This pathway is conducive
to the progress and uplift of the world. It is the source of human
enlightenment, training and ethical improvement; the magnet which attracts
the love of God because of the knowledge of God it bestows. This is the
road of the holy Manifestations of God for they are in reality the
foundation of the divine religion of oneness. There is no change or
transformation in this pathway. It is the cause of human betterment, the
acquisition of heavenly virtues and the illumination of mankind.
Alas! that humanity is completely submerged in imitations and unrealities
notwithstanding the truth of divine religion has ever remained the same.
Superstitions have obscured the fundamental reality, the world is darkened
and the light of religion is not apparent. This darkness is conducive to
differences and dissensions; rites and dogmas are many and various;
therefore discord has arisen among the religious systems whereas religion
is for the unification of mankind. True religion is the source of love and
agreement amongst men, the cause of the development of praiseworthy
qualities; but the people are holding to the counterfeit and imitation,
negligent of the reality which unifies; so they are bereft and deprived of
the radiance of religion. They follow superstitions inherited from their
fathers and ancestors. To such an extent has this prevailed that they have
taken away the heavenly light of divine truth and sit in the darkness of
imitations and imaginations. That which was meant to be conducive to life
has become the cause of death; that which should have been an evidence of
knowledge is now a proof of ignorance; that which was a factor in the
sublimity of human nature has proved to be its degradation. Therefore the
realm of the religionist has gradually narrowed and darkened and the
sphere of the materialist has widened and advanced; for the religionist
has held to imitation and counterfeit, neglecting and discarding holiness
and the sacred reality of religion. When the sun sets it is the time for
bats to fly. They come forth because they are creatures of the night. When
the lights of religion become darkened the materialists appear. They are
the bats of night. The decline of religion is their time of activity; they
seek the shadows when the world is darkened and clouds have spread over
it.
His Holiness Baha'u'llah has risen from the eastern horizon. Like the
glory of the sun He has come into the world. He has reflected the reality
of divine religion, dispelled the darkness of imitations, laid the
foundation of new teachings and resuscitated the world.
The first teaching of Baha'u'llah is the investigation of reality. Man
must seek the reality himself, forsaking imitations and adherence to mere
hereditary forms. As the nations of the world are following imitations in
lieu of truth and as imitations are many and various, differences of
belief have been productive of strife and warfare. So long as these
imitations remain the oneness of the world of humanity is impossible.
Therefore we must investigate the reality in order that by its light the
clouds and darkness may be dispelled. Reality is one reality; it does not
admit multiplicity or division. If the nations of the world investigate
reality they will agree and become united. Many people and sects in Iran
have sought reality through the guidance and teaching of Baha'u'llah. They
have become united and now live in a state of agreement and love; among
them there is no longer the least trace of enmity and strife.
The Jews were expecting the appearance of the Messiah, looking forward to
it with devotion of heart and soul but because they were submerged in
imitations they did not believe in His Holiness Jesus Christ when he
appeared. Finally they rose against Him even to the extreme of persecution
and shedding His blood. Had they investigated reality they would have
accepted their promised Messiah. These blind imitations and hereditary
prejudices have invariably become the cause of bitterness and hatred and
have filled the world with darkness and violence of war. Therefore we must
seek the fundamental truth in order to extricate ourselves from such
conditions and then with illumined faces find the pathway to the kingdom
of God.
The second teaching of Baha'u'llah concerns the unity of mankind. All are
the servants of God and members of one human family. God has created all
and all are His children. He rears, nourishes, provides for and is kind to
all. Why should we be unjust and unkind? This is the policy of God, the
lights of which have shone throughout the world. His sun bestows its
effulgence unsparingly upon all, His clouds send down rain without
distinction or favor, His breezes refresh the whole earth. It is evident
that humankind without exception is sheltered beneath His mercy and
protection. Some are imperfect; they must be perfected. The ignorant must
be taught, the sick healed, the sleepers awakened. The child must not be
oppressed or censured because it is undeveloped; it must be patiently
trained. The sick must not be neglected because they are ailing; nay,
rather, we must have compassion upon them and bring them healing. Briefly;
the old conditions of animosity, bigotry and hatred between the religious
systems must be dispelled and the new conditions of love, agreement and
spiritual brotherhood be established among them.
The third teaching of Baha'u'llah is that religion must be the source of
fellowship, the cause of unity and the nearness of God to man. If it
rouses hatred and strife it is evident that absence of religion is
preferable and an irreligious man better than one who professes it.
According to the divine will and intention religion should be the cause of
love and agreement, a bond to unify all mankind for it is a message of
peace and good-will to man from God.
The fourth teaching of Baha'u'llah is the agreement of religion and
science. God has endowed man with intelligence and reason whereby he is
required to determine the verity of questions and propositions. If
religious beliefs and opinions are found contrary to the standards of
science they are mere superstitions and imaginations; for the antithesis
of knowledge is ignorance, and the child of ignorance is superstition.
Unquestionably there must be agreement between true religion and science.
If a question be found contrary to reason, faith and belief in it are
impossible and there is no outcome but wavering and vacillation.
Baha'u'llah has also taught that prejudices, whether religious, racial,
patriotic or political are destructive to the foundations of human
development. Prejudices of any kind are the destroyers of human happiness
and welfare. Until they are dispelled the advancement of the world of
humanity is not possible, yet racial, religious and national bias are
observed everywhere. For thousands of years the world of humanity has been
agitated and disturbed by prejudices. As long as it prevails, warfare,
animosity and hatred will continue. Therefore if we seek to establish
peace we must cast aside this obstacle, for otherwise agreement and
composure are not to be attained.
Fifth: Baha'u'llah set forth principles of guidance and teaching for
economic readjustment. Regulations were revealed by Him which insure the
welfare of the commonwealth. As the rich man enjoys his life surrounded by
ease and luxuries, so the poor man must likewise have a home and be
provided with sustenance and comforts commensurate with his needs. This
readjustment of the social economic is of the greatest importance inasmuch
as it insures the stability of the world of humanity; and until it is
effected, happiness and prosperity are impossible.
Sixth: Baha'u'llah teaches that an equal standard of human rights must be
recognized and adopted. In the estimation of God all men are equal; there
is no distinction or preferment for any soul in the dominion of His
justice and equity.
Seventh: Education is essential and all standards of training and teaching
throughout the world of mankind should be brought into conformity and
agreement; a universal curriculum should be established and the basis of
ethics be the same.
Eighth: A universal language shall be adopted and be taught by all the
schools and institutions of the world. A committee appointed by national
bodies of learning shall select a suitable language to be used as a medium
of international communication. All must acquire it. This is one of the
great factors in the unification of man.
Ninth: Baha'u'llah emphasized and established the equality of man and
woman. Sex is not particularized to humanity; it exists throughout the
animate kingdoms but without distinction or preference. In the vegetable
kingdom there is complete equality between male and female of species.
Likewise in the animal plane equality exists; all are under the protection
of God. Is it becoming to man that he, the noblest of creatures, should
observe and insist upon such distinction? Woman's lack of progress and
proficiency has been due to her need of equal education and opportunity.
Had she been allowed this equality there is no doubt she would be the
counterpart of man in ability and capacity. The happiness of mankind will
be realized when women and men coordinate and advance equally, for each is
the complement and helpmeet of the other.
The world of humanity cannot advance through mere physical powers and
intellectual attainments; nay, rather, the Holy Spirit is essential. The
divine Father must assist the human world to attain maturity. The body of
man is in need of physical and mental energy but his spirit requires the
life and fortification of the Holy Spirit. Without its protection and
quickening the human world would be extinguished. His Holiness Jesus
Christ declared, "Let the dead bury their dead." He also said, "That which
is born of the flesh is flesh, and that which is born of the spirit is
spirit." It is evident therefore according to His Holiness that the human
spirit which is not fortified by the presence of the Holy Spirit is dead
and in need of resurrection by that divine power; otherwise though
materially advanced to high degrees man cannot attain full and complete
progress.
SCIENCE AND SPIRITUAL DEVELOPMENT
If we look with a perceiving eye upon the world of creation, we find that
all existing things may be classified as follows: First--Mineral--that is to
say matter or substance appearing in various forms of composition.
Second--Vegetable--possessing the virtues of the mineral plus the power of
augmentation or growth, indicating a degree higher and more specialized
than the mineral. Third--Animal--possessing the attributes of the mineral
and vegetable plus the power of sense perception. Fourth--Human--the highest
specialized organism of visible creation, embodying the qualities of the
mineral, vegetable and animal plus an ideal endowment absolutely minus and
absent in the lower kingdoms--the power of intellectual investigation into
the mysteries of outer phenomena. The outcome of this intellectual
endowment is science which is especially characteristic of man. This
scientific power investigates and apprehends created objects and the laws
surrounding them. It is the discoverer of the hidden and mysterious
secrets of the material universe and is peculiar to man alone. The most
noble and praiseworthy accomplishment of man therefore is scientific
knowledge and attainment.
Science may be likened to a mirror wherein the images of the mysteries of
outer phenomena are reflected. It brings forth and exhibits to us in the
arena of knowledge all the product of the past. It links together past and
present. The philosophical conclusions of bygone centuries, the teachings
of the prophets and wisdom of former sages are crystallized and reproduced
in the scientific advancement of today. Science is the discoverer of the
past. From its premises of past and present we deduce conclusions as to
the future. Science is the governor of nature and its mysteries, the one
agency by which man explores the institutions of material creation. All
created things are captives of nature and subject to its laws. They cannot
transgress the control of these laws in one detail or particular. The
infinite starry worlds and heavenly bodies are nature's obedient subjects.
The earth and its myriad organisms, all minerals, plants and animals are
thralls of its dominion. But man through the exercise of his scientific,
intellectual power can rise out of this condition, can modify, change and
control nature according to his own wishes and uses. Science, so to speak,
is the "breaker" of the laws of nature.
Consider, for example, that man according to natural law should dwell upon
the surface of the earth. By overcoming this law and restriction however
he sails in ships over the ocean, mounts to the zenith in aeroplanes and
sinks to the depths of the sea in submarines. This is against the fiat of
nature and a violation of her sovereignty and dominion. Nature's laws and
methods, the hidden secrets and mysteries of the universe, human
inventions and discoveries, all our scientific acquisitions should
naturally remain concealed and unknown, but man through his intellectual
acumen searches them out of the plane of the invisible, draws them into
the plane of the visible, exposes and explains them. For instance, one of
the mysteries of nature is electricity. According to nature this force,
this energy should remain latent and hidden, but man scientifically breaks
through the very laws of nature, arrests it and even imprisons it for his
use.
In brief, man through the possession of this ideal endowment of scientific
investigation is the most noble product of creation, the governor of
nature. He takes the sword from nature's hand and uses it upon nature's
head. According to natural law, night is a period of darkness and
obscurity, but man by utilizing the power of electricity, by wielding this
electric sword overcomes the darkness and dispels the gloom. Man is
superior to nature and makes nature do his bidding. Man is a sensitive
being; nature is minus sensation. Man has memory and reason; nature lacks
them. Man is nobler than nature. There are powers within him of which
nature is devoid. It may be claimed that these powers are from nature
itself and that man is a part of nature. In answer to this statement we
will say that if nature is the whole and man is a part of that whole, how
could it be possible for a part to possess qualities and virtues which are
absent in the whole? Undoubtedly the part must be endowed with the same
qualities and properties as the whole. For example, the hair is a part of
the human anatomy. It cannot contain elements which are not found in other
parts of the body, for in all cases the component elements of the body are
the same. Therefore it is manifest and evident that man, although in body
a part of nature, nevertheless in spirit possesses a power transcending
nature; for if he were simply a part of nature and limited to material
laws he could possess only the things which nature embodies. God has
conferred upon and added to man a distinctive power, the faculty of
intellectual investigation into the secrets of creation, the acquisition
of higher knowledge, the greatest virtue of which is scientific
enlightenment.
This endowment is the most praiseworthy power of man, for through its
employment and exercise, the betterment of the human race is accomplished,
the development of the virtues of mankind is made possible and the spirit
and mysteries of God become manifest. Therefore I am greatly pleased with
my visit to this university. Praise be to God! that this country abounds
in such institutions of learning where the knowledge of sciences and arts
may readily be acquired.
As material and physical sciences are taught here and are constantly
unfolding in wider vistas of attainment, I am hopeful that spiritual
development may also follow and keep pace with these outer advantages. As
material knowledge is illuminating those within the walls of this great
temple of learning, so also may the light of the spirit, the inner and
divine light of the real philosophy glorify this institution. The most
important principle of divine philosophy is the oneness of the world of
humanity, the unity of mankind, the bond conjoining east and west, the tie
of love which blends human hearts.
Therefore it is our duty to put forth our greatest efforts and summon all
our energies in order that the bonds of unity and accord may be
established among mankind. For thousands of years we have had bloodshed
and strife. It is enough; it is sufficient. Now is the time to associate
together in love and harmony. For thousands of years we have tried the
sword and warfare; let mankind for a time at least live in peace. Review
history and consider how much savagery, how much bloodshed and battle the
world has witnessed. It has been either religious warfare, political
warfare or some other clash of human interests. The world of humanity has
never enjoyed the blessing of Universal Peace. Year by year the implements
of warfare have been increased and perfected. Consider the wars of past
centuries; only ten, fifteen or twenty thousand at the most were killed
but now it is possible to kill one hundred thousand in a single day. In
ancient times warfare was carried on with the sword; today it is the
smokeless gun. Formerly battleships were sailing vessels; today they are
dreadnoughts. Consider the increase and improvement in the weapons of war.
God has created us all human and all countries of the world are parts of
the same globe. We are all his servants. He is kind and just to all. Why
should we be unkind and unjust to each other? He provides for all. Why
should we deprive one another? He protects and preserves all. Why should
we kill our fellow-creatures? If this warfare and strife be for the sake
of religion, it is evident that it violates the spirit and basis of all
religion. All the divine Manifestations have proclaimed the oneness of God
and the unity of mankind. They have taught that men should love and
mutually help each other in order that they might progress. Now if this
conception of religion be true, its essential principle is the oneness of
humanity. The fundamental truth of the Manifestations is peace. This
underlies all religion, all justice. The divine purpose is that men should
live in unity, concord and agreement and should love one another. Consider
the virtues of the human world and realize that the oneness of humanity is
the primary foundation of them all. Read the Gospel and the other holy
books. You will find their fundamentals are one and the same. Therefore
unity is the essential truth of religion and when so understood embraces
all the virtues of the human world. Praise be to God! this knowledge has
been spread, eyes have been opened and ears have become attentive.
Therefore we must endeavor to promulgate and practice the religion of God
which has been founded by all the prophets. And the religion of God is
absolute love and unity.
TEACHINGS OF BAHA'U'LLAH
I will speak to you concerning the special teachings of Baha'u'llah. All
the divine principles announced by the tongue of the prophets of the past
are to be found in the words of Baha'u'llah; but in addition to these, He
has revealed certain new teachings which are not found in any of the
sacred books of former times. I shall mention some of them; the others
which are many in number may be found in the books, tablets and epistles
written by Baha'u'llah, such as the Hidden Words, the Glad-Tidings, the
Words of Paradise, Tajalliyat, Tarazat and others. Likewise in the Book of
Aqdas there are new teachings which cannot be found in any of the past
books or epistles of the prophets.
A fundamental teaching of Baha'u'llah is the oneness of the world of
humanity. Addressing mankind, He says: "Ye are all leaves of one tree and
the fruits of one branch." By this it is meant that the world of humanity
is like a tree, the nations or peoples are the different limbs or branches
of that tree and the individual human creatures are as the fruits and
blossoms thereof. In this way His Holiness Baha'u'llah expressed the
oneness of humankind whereas in all religious teachings of the past, the
human world has been represented as divided into two parts, one known as
the people of the Book of God or the pure tree and the other the people of
infidelity and error or the evil tree. The former were considered as
belonging to the faithful and the others to the hosts of the irreligious
and infidel; one part of humanity the recipients of divine mercy and the
other the object of the wrath of their Creator. His Holiness Baha'u'llah
removed this by proclaiming the oneness of the world of humanity and this
principle is specialized in His teachings for He has submerged all mankind
in the sea of divine generosity. Some are asleep; they need to be
awakened. Some are ailing; they need to be healed. Some are immature as
children; they need to be trained. But all are recipients of the bounty
and bestowals of God.
Another new principle revealed by His Holiness Baha'u'llah is the
injunction to investigate truth; that is to say, no man should blindly
follow his ancestors and forefathers. Nay, each must see with his own
eyes, hear with his own ears and investigate the truth himself in order
that he may follow the truth instead of blind acquiescence and imitation
of ancestral beliefs.
His Holiness Baha'u'llah has announced that the foundation of all the
religions of God is one; that oneness is truth and truth is oneness which
does not admit of plurality. This teaching is new and specialized to this
Manifestation.
He sets forth a new principle for this day in the announcement that
religion must be the cause of unity, harmony and agreement among mankind.
If it be the cause of discord and hostility, if it leads to separation and
creates conflict, the absence of religion would be preferable in the
world.
Furthermore He proclaims that religion must be in harmony with science and
reason. If it does not conform to science and reconcile with reason it is
superstition. Down to the present day it has been customary for man to
accept a religious teaching even though it were not in accord with human
reason and judgment. The harmony of religious belief with reason is a new
vista which Baha'u'llah has opened for the soul of man.
He establishes the equality of man and woman. This is peculiar to the
teachings of Baha'u'llah, for all other religions have placed man above
woman.
A new religious principle is that prejudice and fanaticism whether
sectarian, denominational, patriotic or political are destructive to the
foundation of human solidarity; therefore man should release himself from
such bonds in order that the oneness of the world of humanity may become
manifest.
Universal Peace is assured by Baha'u'llah as a fundamental accomplishment
of the religion of God; that peace shall prevail among nations,
governments and peoples, among religions, races and all conditions of
mankind. This is one of the special characteristics of the Word of God
revealed in this Manifestation.
Baha'u'llah declares that all mankind should attain knowledge and acquire
an education. This is a necessary principle of religious belief and
observance characteristically new in this dispensation.
He has set forth the solution and provided the remedy for the economic
question. No religious books of the past Prophets speak of this important
human problem.
He has ordained and established the House of Justice which is endowed with
a political as well as a religious function, the consummate union and
blending of church and state. This institution is under the protecting
power of Baha'u'llah Himself. A universal or international House of
Justice shall also be organized. Its rulings shall be in accordance with
the commands and teachings of Baha'u'llah, and that which the universal
House of Justice ordains shall be obeyed by all mankind. This
international House of Justice shall be appointed and organized from the
Houses of Justice of the whole world, and all the world shall come under
its administration.
As to the most great characteristic of the revelation of Baha'u'llah--a
specific teaching not given by any of the Prophets of the past--it is the
ordination and appointment of the Center of the Covenant. By this
appointment and provision He has safeguarded and protected the religion of
God against differences and schisms, making it impossible for any one to
create a new sect or faction of belief. To insure unity and agreement He
has entered into a Covenant with all the people of the world including the
Interpreter and Explainer of His teachings so that no one may interpret or
explain the religion of God according to his own view or opinion and thus
create a sect founded upon his individual understanding of the divine
words. The Book of the Covenant or Testament of Baha'u'llah is the means
of preventing such a possibility, for whosoever shall speak from the
authority of himself alone shall be degraded. Be ye informed and cognizant
of this.
THE EDUCATORS OF MANKIND
According to the statement of philosophers the difference in degree of
humankind from lowest to highest is due to education. The proofs they
advance are these: The civilization of Europe and America is an evidence
and outcome of education whereas the semi-civilized and barbarous peoples
of Africa bear witness in their condition that they have been deprived of
its advantages. Education makes the ignorant wise, the tyrant just,
promotes happiness, strengthens the mind, develops the will and makes
fruitless trees of humanity fruitful. Therefore in the human world some
have attained lofty degrees while others grope in the abyss of despair.
Nevertheless the highest attainment is possible for every member of the
human race even to the station of the prophets. This is the statement and
reasoning of the philosophers.
The prophets of God are the first educators. They bestow universal
education upon man and cause him to rise from lowest levels of savagery to
the highest pinnacles of spiritual development. The philosophers too are
educators along lines of intellectual training. At most they have only
been able to educate themselves and a limited number about them, to
improve their own morals and, so to speak, civilize themselves; but they
have been incapable of universal education. They have failed to cause an
advancement for any given nation from savagery to civilization.
It is evident that although education improves the morals of mankind,
confers the advantages of civilization and elevates man from lowest
degrees to the station of sublimity, there is nevertheless a difference in
the intrinsic or natal capacity of individuals. Ten children of the same
age, with equal station of birth, taught in the same school, partaking of
the same food, in all respects subject to the same environment, their
interests equal and in common, will evidence separate and distinct degrees
of capability and advancement; some exceedingly intelligent and
progressive, some of mediocre ability, others limited and incapable. One
may become a learned professor while another under the same course of
education proves dull and stupid. From all standpoints the opportunities
have been equal but the results and outcomes vary from the highest to
lowest degree of advancement. It is evident therefore that mankind differs
in natal capacity and intrinsic intellectual endowment. Nevertheless,
although capacities are not the same, every member of the human race is
capable of education.
His Holiness Jesus Christ was an educator of humanity. His teachings were
altruistic; His bestowal universal. He taught mankind by the power of the
Holy Spirit and not through human agency, for the human power is limited
whereas the divine power is illimitable and infinite. The influence and
accomplishment of Christ will attest this. Galen the Greek physician and
philosopher who lived in the second century A.D., wrote a treatise upon
the civilization of nations. He was not a Christian but he has borne
testimony that religious beliefs exercise an extraordinary effect upon the
problems of civilization. In substance he says: "There are certain people
among us, followers of Jesus the Nazarene who was killed in Jerusalem.
These people are truly imbued with moral principles which are the envy of
philosophers. They believe in God and fear Him. They have hopes in His
favors, therefore they shun all unworthy deeds and actions and incline to
praiseworthy ethics and morals. Day and night they strive that their deeds
may be commendable and that they may contribute to the welfare of
humanity; therefore each one of them is virtually a philosopher, for these
people have attained unto that which is the essence and purport of
philosophy. These people have praiseworthy morals even though they may be
illiterate."
The purpose of this is to show that the holy Manifestations of God, the
divine prophets, are the first teachers of the human race. They are
universal educators and the fundamental principles they have laid down are
the causes and factors of the advancement of nations. Forms and imitations
which creep in afterward are not conducive to that progress. On the
contrary these are destroyers of human foundations established by the
heavenly educators. These are clouds which obscure the Sun of Reality. If
you reflect upon the essential teachings of Jesus you will realize that
they are the light of the world. Nobody can question their truth. They are
the very source of life and the cause of happiness to the human race. The
forms and superstitions which appeared and obscured the light did not
affect the reality of Christ. For example, His Holiness Jesus Christ said:
"Put up the sword into the sheath." The meaning is that warfare is
forbidden and abrogated; but consider the Christian wars which took place
afterward. Christian hostility and inquisition spared not even the
learned; he who proclaimed the revolution of the earth was imprisoned; he
who announced the new astronomical system was persecuted as a heretic;
scholars and scientists became objects of fanatical hatred and many were
killed and tortured. How do these actions conform with the teachings of
Jesus Christ and what relation do they bear to his own example? For Christ
declared: "Love your enemies, and pray for them that persecute you that
you may be sons of your Father which is in Heaven; for He maketh His sun
to rise on the evil and the good, and sendeth rain on the just and the
unjust." How can hatred, hostility and persecution be reconciled with
Christ and His teachings?
Therefore there is need of turning back to the original foundation. The
fundamental principles of the prophets are correct and true. The
imitations and superstitions which have crept in are at wide variance with
the original precepts and commands. His Holiness Baha'u'llah has revoiced
and re-established the quintessence of the teachings of all the prophets,
setting aside the accessories and purifying religion from human
interpretation. He has written a book entitled Hidden Words. The preface
announces that it contains the essences of the words of the prophets of
the past clothed in the garment of brevity for the teaching and spiritual
guidance of the people of the world. Read it that you may understand the
true foundations of religion and reflect upon the inspiration of the
messengers of God. It is light upon light.
We must not look for truth in the deeds and actions of nations; we must
investigate truth at its divine source and summon all mankind to unity in
the reality itself.
THE DIVINE STANDARD OF KNOWLEDGE
During my visit to London and Paris last year I had many talks with the
materialistic philosophers of Europe. The basis of all their conclusions
is that the acquisition of knowledge of phenomena is according to a fixed,
invariable law,--a law mathematically exact in its operation through the
senses. For instance, the eye sees a chair; therefore there is no doubt of
the chair's existence. The eye looks up into the heavens and beholds the
sun; I see flowers upon this table; I smell their fragrance; I hear sounds
outside, etc, etc. This, they say, is a fixed mathematical law of
perception and deduction, the operation of which admits of no doubt
whatever; for inasmuch as the universe is subject to our sensing, the
proof is self-evident that our knowledge of it must be gained through the
avenues of the senses. That is to say, the materialists announce, that the
criterion and standard of human knowledge is sense perception. Among the
Greeks and Romans the criterion of knowledge was reason; that whatever is
provable and acceptable by reason must necessarily be admitted as true. A
third standard or criterion is the opinion held by theologians that
traditions or prophetic statement and interpretations constitute the basis
of human knowing. There is still another, a fourth criterion, upheld by
religionists and metaphysicians who say that the source and channel of all
human penetration into the unknown is through inspiration. Briefly then,
these four criterions according to the declarations of men are:
First--Sense Perception; Second--Reason; Third--Traditions;
Fourth--Inspiration.
In Europe I told the philosophers and scientists of materialism that the
criterion of the senses is not reliable. For instance, consider a mirror
and the images reflected in it. These images have no actual corporeal
existence. Yet if you had never seen a mirror you would firmly insist and
believe that they were real. The eye sees a mirage upon the desert as a
lake of water but there is no reality in it. As we stand upon the deck of
a steamer the shore appears to be moving, yet we know the land is
stationary and we are moving. The earth was believed to be fixed and the
sun revolving about it but although this appears to be so, the reverse is
now known to be true. A whirling torch makes a circle of fire appear
before the eye, yet we realize there is but one point of light. We behold
a shadow moving upon the ground but it has no material existence, no
substance. In deserts the atmospheric effects are particularly productive
of illusions which deceive the eye. Once I saw a mirage in which a whole
caravan appeared traveling upward into the sky. In the far north other
deceptive phenomena appear and baffle human vision. Sometimes three or
four suns called by scientists "mock suns" will be shining at the same
time whereas we know the great solar orb is one and that it remains fixed
and single. In brief, the senses are continually deceived and we are
unable to separate that which is reality from that which is not.
As to the second criterion, reason, this likewise is unreliable and not to
be depended upon. This human world is an ocean of varying opinions. If
reason is the perfect standard and criterion of knowledge, why are
opinions at variance and why do philosophers disagree so completely with
each other? This is a clear proof that human reason is not to be relied
upon as an infallible criterion. For instance, great discoveries and
announcements of former centuries are continually upset and discarded by
the wise men of today. Mathematicians, astronomers, chemical scientists
continually disprove and reject the conclusions of the ancients; nothing
is fixed, nothing final; everything continually changing because human
reason is progressing along new roads of investigation and arriving at new
conclusions every day. In the future much that is announced and accepted
as true now will be rejected and disproved. And so it will continue ad
infinitum.
When we consider the third criterion, traditions, upheld by theologians as
the avenue and standard of knowledge, we find this source equally
unreliable and unworthy of dependence. For religious traditions are the
report and record of understanding and interpretation of the Book. By what
means has this understanding, this interpretation been reached? By the
analysis of human reason. When we read the Book of God the faculty of
comprehension by which we form conclusions is reason. Reason is mind. If
we are not endowed with perfect reason, how can we comprehend the meanings
of the Word of God? Therefore human reason, as already pointed out, is by
its very nature finite and faulty in conclusions. It cannot surround the
Reality Itself, the Infinite Word. Inasmuch as the source of traditions
and interpretations is human reason, and human reason is faulty, how can
we depend upon its findings for real knowledge?
The fourth criterion I have named is inspiration through which it is
claimed the reality of knowledge is attainable. What is inspiration? It is
the influx of the human heart. But what are satanic promptings which
afflict mankind? They are the influx of the heart also. How shall we
differentiate between them? The question arises, How shall we know whether
we are following inspiration from God or satanic promptings of the human
soul? Briefly, the point is that in the human material world of phenomena
these four are the only existing criterions or avenues of knowledge, and
all of them are faulty and unreliable. What then remains? How shall we
attain the reality of knowledge? By the breaths and promptings of the Holy
Spirit which is light and knowledge Itself. Through it the human mind is
quickened and fortified into true conclusions and perfect knowledge. This
is conclusive argument showing that all available human criterions are
erroneous and defective, but the divine standard of knowledge is
infallible. Therefore man is not justified in saying: "I know because I
perceive through my senses"; or: "I know because it is proved through my
faculty of reason"; or: "I know because it is according to tradition and
interpretation of the holy book"; or: "I know because I am inspired." All
human standard of judgment is faulty, finite.
THE SUN OF REALITY
In our solar system, the center of illumination is the sun itself. Through
the will of God this central luminary is the one source of the existence
and development of all phenomenal things. When we observe the organisms of
the material kingdoms we find that their growth and training are dependent
upon the heat and light of the sun. Without this quickening impulse there
would be no growth of tree or vegetation, neither would the existence of
animal or human being be possible; in fact no forms of created life would
be manifest upon the earth. But if we reflect deeply we will perceive that
the great bestower and giver of life is God; the sun is the intermediary
of His will and plan. Without the bounty of the sun therefore the world
would be in darkness. All illumination of our planetary system proceeds or
emanates from the solar center.
Likewise in the spiritual realm of intelligence and idealism there must be
a center of illumination, and that center is the everlasting, ever-shining
Sun, the Word of God. Its lights are the lights of reality which have
shone upon humanity, illumining the realm of thought and morals,
conferring the bounties of the divine world upon man. These lights are the
cause of the education of souls and the source of the enlightenment of
hearts, sending forth in effulgent radiance the message of the
glad-tidings of the kingdom of God. In brief, the moral and ethical world
and the world of spiritual regeneration are dependent for their
progressive being upon that heavenly center of illumination. It gives
forth the light of religion and bestows the life of the spirit, imbues
humanity with archetypal virtues and confers eternal splendors. This Sun
of Reality, this center of effulgences is the prophet or Manifestation of
God. Just as the phenomenal sun shines upon the material world producing
life and growth, likewise the spiritual or prophetic Sun confers
illumination upon the human world of thought and intelligence, and unless
it rose upon the horizon of human existence the kingdom of man would
become dark and extinguished.
The Sun of Reality is one Sun but it has different dawning-places, just as
the phenomenal sun is one although it appears at various points of the
horizon. During the time of spring the luminary of the physical world
rises far to the north of the equinoctial; in summer it dawns midway and
in winter it appears in the most southerly point of its zodiacal journey.
These day springs or dawning-points differ widely but the sun is ever the
same sun whether it be the phenomenal or spiritual luminary. Souls who
focus their vision upon the Sun of Reality will be the recipients of light
no matter from what point it rises, but those who are fettered by
adoration of the dawning-point are deprived when it appears in a different
station upon the spiritual horizon.
Furthermore, just as the solar cycle has its four seasons the cycle of the
Sun of Reality has its distinct and successive periods. Each brings its
vernal season or springtime. When the Sun of Reality returns to quicken
the world of mankind a divine bounty descends from the heaven of
generosity. The realm of thoughts and ideals is set in motion and blessed
with new life. Minds are developed, hopes brighten, aspirations become
spiritual, the virtues of the human world appear with freshened power of
growth and the image and likeness of God become visible in man. It is the
springtime of the inner world. After the spring, summer comes with its
fullness and fruitage spiritual; autumn follows with its withering winds
which chill the soul; the Sun seems to be going away until at last the
mantle of winter overspreads and only faint traces of the effulgence of
that divine Sun remain. Just as the surface of the material world becomes
dark and dreary, the soil dormant, the trees naked and bare and no beauty
or freshness remain to cheer the darkness and desolation, so the winter of
the spiritual cycle witnesses the death and disappearance of divine growth
and extinction of the light and love of God. But again the cycle begins
and a new springtime appears. In it the former springtime has returned,
the world is resuscitated, illumined and attains spirituality; religion is
renewed and reorganized, hearts are turned to God, the summons of God is
heard and life is again bestowed upon man. For a long time the religious
world had been weakened and materialism had advanced; the spiritual forces
of life were waning, moralities were becoming degraded, composure and
peace had vanished from souls and satanic qualities were dominating
hearts; strife and hatred overshadowed humanity, bloodshed and violence
prevailed. God was neglected; the Sun of Reality seemed to have gone
completely; deprivation of the bounties of heaven was a fact; and so the
season of winter fell upon mankind. But in the generosity of God a new
springtime dawned, the lights of God shone forth, the effulgent Sun of
Reality returned and became manifest, the realm of thoughts and kingdom of
hearts became exhilarated, a new spirit of life breathed into the body of
the world and continuous advancement became apparent.
I hope that the lights of the Sun of Reality will illumine the whole world
so that no strife and warfare, no battles and bloodshed remain. May
fanaticism and religious bigotry be unknown, all humanity enter the bond
of brotherhood, souls consort in perfect agreement, the nations of earth
at last hoist the banner of truth and the religions of the world enter the
divine temple of oneness, for the foundations of the heavenly religions
are one reality. Reality is not divisible; it does not admit multiplicity.
All the holy Manifestations of God have proclaimed and promulgated the
same reality. They have summoned mankind to reality itself and reality is
one. The clouds and mists of imitations have obscured the Sun of Truth. We
must forsake these imitations, dispel these clouds and mists and free the
Sun from the darkness of superstition. Then will the Sun of Truth shine
most gloriously; then all the inhabitants of the world will be united, the
religions will be one, sects and denominations will reconcile, all
nationalities will flow together in the recognition of one Fatherhood and
all degrees of humankind gather in the shelter of the same tabernacle,
under the same banner.
Until the heavenly civilization is founded, no result will be forthcoming
from material civilization, even as you observe. See what catastrophes
overwhelm mankind. Consider the wars which disturb the world. Consider the
enmity and hatred. The existence of these wars and conditions indicates
and proves that the heavenly civilization has not yet been established. If
the civilization of the Kingdom be spread to all the nations, this dust of
disagreement will be dispelled, these clouds will pass away and the Sun of
Reality in its greatest effulgence and glory will shine upon mankind.
THE SOURCE OF UNITY
What is real unity? When we observe the human world we find various
collective expressions of unity therein. For instance, man is
distinguished from the animal by his degree or kingdom. This comprehensive
distinction includes all the posterity of Adam and constitutes one great
household or human family which may be considered the fundamental or
physical unity of mankind. Furthermore, a distinction exists between
various groups of humankind according to lineage, each group forming a
racial unity separate from the others. There is also the unity of tongue
among those who use the same language as a means of communication;
national unity where various peoples live under one form of government
such as French, German, British, etc.; and political unity which conserves
the civil rights of parties or factions of the same government. All these
unities are imaginary and without real foundation, for no real result
proceeds from them. The purpose of true unity is real and divine outcomes.
From these limited unities mentioned only limited outcomes proceed whereas
unlimited unity produces unlimited result. For instance, from the limited
unity of race or nationality the results at most are limited. It is like a
family living alone and solitary; there are no unlimited or universal
outcomes from it.
The unity which is productive of unlimited results is first a unity of
mankind which recognizes that all are sheltered beneath the overshadowing
glory of the All-Glorious; that all are servants of one God; for all
breathe the same atmosphere, live upon the same earth, move beneath the
same heavens, receive effulgence from the same sun and are under the
protection of one God. This is the most great unity, and its results are
lasting if humanity adheres to it; but mankind has hitherto violated it,
adhering to sectarian or other limited unities such as racial, patriotic
or unity of self-interests; therefore no great results have been
forthcoming. Nevertheless it is certain that the radiance and favors of
God are encompassing, minds have developed, perceptions have become acute,
sciences and arts are widespread and capacity exists for the proclamation
and promulgation of the real and ultimate unity of mankind which will
bring forth marvelous results. It will reconcile all religions, make
warring nations loving, cause hostile kings to become friendly and bring
peace and happiness to the human world. It will cement together the Orient
and Occident, remove forever the foundations of war and upraise the ensign
of the Most Great Peace. These limited unities are therefore signs of that
great unity which will make all the human family one by being productive
of the attractions of conscience in mankind.
Another unity is the spiritual unity which emanates from the breaths of
the Holy Spirit. This is greater than the unity of mankind. Human unity or
solidarity may be likened to the body whereas unity from the breaths of
the Holy Spirit is the spirit animating the body. This is a perfect unity.
It creates such a condition in mankind that each one will make sacrifices
for the other and the utmost desire will be to forfeit life and all that
pertains to it in behalf of another's good. This is the unity which
existed among the disciples of His Holiness Jesus Christ and bound
together the prophets and holy souls of the past. It is the unity which
through the influence of the divine spirit is permeating the Baha'is so
that each offers his life for the other and strives with all sincerity to
attain his good-pleasure. This is the unity which caused twenty thousand
people in Iran to give their lives in love and devotion to it. It made the
Bab the target of a thousand arrows and caused Baha'u'llah to suffer exile
and imprisonment forty years. This unity is the very spirit of the body of
the world. It is impossible for the body of the world to become quickened
with life without its vivification. His Holiness Jesus Christ--may my life
be a sacrifice to Him!--promulgated this unity among mankind. Every soul
who believed in Jesus Christ became revivified and resuscitated through
this spirit, attained to the zenith of eternal glory, realized the life
everlasting, experienced the second birth and rose to the acme of good
fortune.
In the Word of God there is still another unity, the oneness of the
Manifestations of God, His Holiness Abraham, Moses, Jesus Christ,
Muhammad, the Bab and Baha'u'llah. This is a unity divine, heavenly,
radiant, merciful; the one reality appearing in its successive
manifestations. For instance, the sun is one and the same but its points
of dawning are various. During the summer season it rises from the
northern point of the ecliptic; in winter it appears from the southern
point of rising. Each month between it appears from a certain zodiacal
position. Although these dawning-points are different, the sun is the same
sun which has appeared from them all. The significance is the reality of
prophethood which is symbolized by the sun, and the holy Manifestations
are the dawning-places or zodiacal points.
There is also the divine unity or entity which is sanctified above all
concept of humanity. It cannot be comprehended nor conceived because it is
infinite reality and cannot become finite. Human minds are incapable of
surrounding that reality because all thoughts and conceptions of it are
finite, intellectual creations and not the reality of divine being which
alone knows itself. For example, if we form a conception of divinity as a
living, almighty, self-subsisting, eternal being, this is only a concept
apprehended by a human intellectual reality. It would not be the outward,
visible reality which is beyond the power of human mind to conceive or
encompass. We ourselves have an external, visible entity but even our
concept of it is the product of our own brain and limited comprehension.
The reality of divinity is sanctified above this degree of knowing and
realization. It has ever been hidden and secluded in its own holiness and
sanctity above our comprehending. Although it transcends our realization,
its lights, bestowals, traces and virtues have become manifest in the
realities of the prophets, even as the sun becomes resplendent in various
mirrors. These holy realities are as reflectors, and the reality of
divinity is as the sun which although it is reflected from the mirrors,
and its virtues and perfections become resplendent therein, does not stoop
from its own station of majesty and glory and seek abode in the mirrors;
it remains in its heaven of sanctity. At most it is this, that its lights
become manifest and evident in its mirrors or manifestations. Therefore
its bounty proceeding from them is one bounty but the recipients of that
bounty are many. This is the unity of God; this is oneness;--unity of
divinity, holy above ascent or descent, embodiment, comprehension or
idealization;--divine unity. The prophets are its mirrors; its lights are
revealed through them; its virtues become resplendent in them, but the Sun
of Reality never descends from its own highest point and station. This is
unity, oneness, sanctity; this is glorification whereby we praise and
adore God.
THE QUICKENING SPIRIT
The greatest power in the realm and range of human existence is
spirit,--the divine breath which animates and pervades all things. It is
manifested throughout creation in different degrees or kingdoms. In the
vegetable kingdom it is the spirit augmentative or power of growth, the
animus of life and development in plants, trees and organisms of the
floral world. In this degree of its manifestation, spirit is unconscious
of the powers which qualify the kingdom of the animal. The distinctive
virtue or plus of the animal is sense perception; it sees, hears, smells,
tastes and feels but is incapable in turn, of conscious ideation or
reflection which characterize and differentiate the human kingdom. The
animal neither exercises nor apprehends this distinctive human power and
gift. From the visible it cannot draw conclusions regarding the invisible
whereas the human mind from visible and known premises attains knowledge
of the unknown and invisible. For instance, Christopher Columbus from
information based upon known and provable facts drew conclusions which led
him unerringly across the vast ocean to the unknown continent of America.
Such power of accomplishment is beyond the range of animal intelligence.
Therefore this power is a distinctive attribute of the human spirit and
kingdom. The animal spirit cannot penetrate and discover the mysteries of
things. It is a captive of the senses. No amount of teaching, for
instance, would enable it to grasp the fact that the sun is stationary and
the earth moves around it. Likewise the human spirit has its limitations.
It cannot comprehend the phenomena of the kingdom transcending the human
station, for it is a captive of powers and life forces which have their
operation upon its own plane of existence and it cannot go beyond that
boundary.
There is however another spirit which may be termed the divine, to which
Jesus Christ refers when He declares that man must be born of its
quickening and baptized with its living fire. Souls deprived of that
spirit are accounted as dead, though they are possessed of the human
spirit. His Holiness Jesus Christ has pronounced them dead inasmuch as
they have no portion of the divine spirit. He says: "Let the dead bury
their dead." In another instance He declares: "That which is born of the
flesh is flesh; and that which is born of the spirit is spirit." By this
He means that souls though alive in the human kingdom are nevertheless
dead if devoid of this particular spirit of divine quickening. They have
not partaken of the divine life of the higher kingdom; for the soul which
partakes of the power of the divine spirit is verily living.
This quickening spirit has spontaneous emanation from the Sun of Truth,
from the reality of divinity and is not a revelation or a manifestation.
It is like the rays of the sun. The rays are emanations from the sun. This
does not mean that the sun has become divisible; that a part of the sun
has come out into space. This plant beside me has risen from the seed;
therefore it is a manifestation and unfoldment of the seed. The seed, as
you can see, has unfolded in manifestation and the result is this plant.
Every leaf of the plant is a part of the seed. But the reality of divinity
is indivisible and each individual of human kind cannot be a part of it as
is often claimed. Nay, rather, the individual realities of mankind when
spiritually born are emanations from the reality of divinity, just as the
flame, heat and light of the sun are the effulgence of the sun and not a
part of the sun itself. Therefore a spirit has emanated from the reality
of divinity, and its effulgences have become visible in human entities or
realities. This ray and this heat are permanent. There is no cessation in
the effulgence. As long as the sun exists the heat and light will exist,
and inasmuch as eternality is a property of divinity, this emanation is
everlasting. There is no cessation in its outpouring. The more the world
of humanity develops, the more the effulgences or emanations of divinity
will become revealed, just as the stone when it becomes polished and pure
as a mirror will reflect in fuller degree the glory and splendor of the
sun.
The mission of the prophets, the revelation of the holy books, the
manifestation of the heavenly teachers and the purpose of divine
philosophy all center in the training of the human realities so that they
may become clear and pure as mirrors and reflect the light and love of the
Sun of Reality. Therefore I hope that whether you be in the east or the
west you will strive with heart and soul in order that day by day the
world of humanity may become glorified, more spiritual, more sanctified;
and that the splendor of the Sun of Reality may be revealed fully in human
hearts as in a mirror. This is worthy of the world of mankind. This is the
true evolution and progress of humanity. This is the supreme bestowal.
Otherwise, by simple development along material lines man is not
perfected. At most, the physical aspect of man, his natural or material
conditions may become stabilized and improved but he will remain deprived
of the spiritual or divine bestowal. He is then like a body without a
spirit, a lamp without the light, an eye without the power of vision, an
ear that hears no sound, a mind incapable of perceiving, an intellect
minus the power of reason.
Man has two powers, and his development two aspects. One power is
connected with the material world and by it he is capable of material
advancement. The other power is spiritual and through its development his
inner, potential nature is awakened. These powers are like two wings. Both
must be developed, for flight is impossible with one wing. Praise be to
God! material advancement has been evident in the world but there is need
of spiritual advancement in like proportion. We must strive unceasingly
and without rest to accomplish the development of the spiritual nature in
man, and endeavor with tireless energy to advance humanity toward the
nobility of its true and intended station. For the body of man is
accidental; it is of no importance. The time of its disintegration will
inevitably come. But the spirit of man is essential and therefore eternal.
It is a divine bounty. It is the effulgence of the Sun of Reality and
therefore of greater importance than the physical body.
SPIRITUAL EXISTENCE IS IMMORTALITY
According to divine philosophy, there are two important and universal
conditions in the world of material phenomena; one which concerns life,
the other concerning death; one relative to existence, the other
non-existence; one manifest in composition, the other in decomposition.
Some define existence as the expression of reality or being, and
non-existence as non-being, imagining that death is annihilation. This is
a mistaken idea, for total annihilation is an impossibility. At most,
composition is ever subject to decomposition or disintegration; that is to
say, existence implies the grouping of material elements in a form or
body, and non-existence is simply the de-composing of these groupings.
This is the law of creation in its endless forms and infinite variety of
expression. Certain elements have formed the composite creature man. This
composite association of the elements in the form of a human body is
therefore subject to disintegration which we call death, but after
disintegration the elements themselves persist unchanged. Therefore total
annihilation is an impossibility, and existence can never become
non-existence. This would be equivalent to saying that light can become
darkness, which is manifestly untrue and impossible. As existence can
never become non-existence, there is no death for man; nay, rather, man is
everlasting and everliving. The rational proof of this is that the atoms
of the material elements are transferable from one form of existence to
another, from one degree and kingdom to another, lower or higher. For
example, an atom of the soil or dust of earth may traverse the kingdoms
from mineral to man by successive incorporations into the bodies of the
organisms of those kingdoms. At one time it enters into the formation of
the mineral or rock; it is then absorbed by the vegetable kingdom and
becomes a constituent of the body and fibre of a tree; again it is
appropriated by the animal, and at a still later period is found in the
body of man. Throughout these degrees of its traversing the kingdoms from
one form of phenomenal being to another, it retains its atomic existence
and is never annihilated nor relegated to non-existence.
Non-existence therefore is an expression applied to change of form, but
this transformation can never be rightly considered annihilation, for the
elements of composition are ever present and existent as we have seen in
the journey of the atom through successive kingdoms, unimpaired; hence
there is no death; life is everlasting. So to speak, when the atom entered
into the composition of the tree, it died to the mineral kingdom, and when
consumed by the animal, it died to the vegetable kingdom, and so on until
its transference or transmutation into the kingdom of man; but throughout
its traversing it was subject to transformation and not annihilation.
Death therefore is applicable to a change or transference from one degree
or condition to another. In the mineral realm there was a spirit of
existence; in the world of plant life and organisms it reappeared as the
vegetative spirit; thence it attained the animal spirit and finally
aspired to the human spirit. These are degrees and changes but not
obliteration; and this is a rational proof that man is everlasting,
everliving. Therefore death is only a relative term implying change. For
example, we will say that this light before me, having reappeared in
another incandescent lamp, has died in the one and lives in the other.
This is not death in reality. The perfections of the mineral are
translated into the vegetable and from thence into the animal, the virtue
always attaining a plus or superlative degree in the upward change. In
each kingdom we find the same virtues manifesting themselves more fully,
proving that the reality has been transferred from a lower to a higher
form and kingdom of being. Therefore non-existence is only relative and
absolute non-existence inconceivable. This rose in my hand will become
disintegrated and its symmetry destroyed, but the elements of its
composition remain changeless; nothing affects their elemental integrity.
They cannot become non-existent; they are simply transferred from one
state to another.
Through his ignorance, man fears death; but the death he shrinks from is
imaginary and absolutely unreal; it is only human imagination.
The bestowal and grace of God have quickened the realm of existence with
life and being. For existence there is neither change nor transformation;
existence is ever existence; it can never be translated into
non-existence. It is gradation; a degree below a higher degree is
considered as non-existence. This dust beneath our feet, as compared with
our being is non-existent. When the human body crumbles into dust we can
say it has become non-existent; therefore its dust in relation to living
forms of human being is as non-existent but in its own sphere it is
existent, it has its mineral being. Therefore it is well proved that
absolute non-existence is impossible; it is only relative.
The purpose is this;--that the everlasting bestowal of God vouchsafed to
man is never subject to corruption. Inasmuch as He has endowed the
phenomenal world with being, it is impossible for that world to become
non-being, for it is the very genesis of God; it is the realm of
origination; it is a creational and not a subjective world, and the bounty
descending upon it is continuous and permanent. Therefore man the highest
creature of the phenomenal world is endowed with that continuous bounty
bestowed by divine generosity without cessation. For instance, the rays of
the sun are continuous, the heat of the sun emanates from it without
cessation; no discontinuance of it is conceivable. Even so the bestowal of
God is descending upon the world of humanity, never ceasing, continuous,
forever. If we say that the bestowal of existence ceases or falters it is
equivalent to saying that the sun can exist with cessation of its
effulgence. Is this possible? Therefore the effulgences of existence are
ever-present and continuous.
The conception of annihilation is a factor in human degradation, a cause
of human debasement and lowliness, a source of human fear and abjection.
It has been conducive to the dispersion and weakening of human thought
whereas the realization of existence and continuity has upraised man to
sublimity of ideals, established the foundations of human progress and
stimulated the development of heavenly virtues; therefore it behoves man
to abandon thoughts of non-existence and death which are absolutely
imaginary and see himself ever living, everlasting in the divine purpose
of his creation. He must turn away from ideas which degrade the human
soul, so that day by day and hour by hour he may advance upward and higher
to spiritual perception of the continuity of the human reality. If he
dwells upon the thought of non-existence he will become utterly
incompetent; with weakened will-power his ambition for progress will be
lessened and the acquisition of human virtues will cease.
Therefore you must thank God that He has bestowed upon you the blessing of
life and existence in the human kingdom. Strive diligently to acquire
virtues befitting your degree and station. Be as lights of the world which
cannot be hid and which have no setting in horizons of darkness. Ascend to
the zenith of an existence which is never beclouded by the fears and
forebodings of non-existence. When man is not endowed with inner
perception he is not informed of these important mysteries. The retina of
outer vision though sensitive and delicate may nevertheless be a hindrance
to the inner eye which alone can perceive. The bestowals of God which are
manifest in all phenomenal life are sometimes hidden by intervening veils
of mental and mortal vision which render man spiritually blind and
incapable but when those scales are removed and the veils rent asunder,
then the great signs of God will become visible and he will witness the
eternal light filling the world. The bestowals of God are all and always
manifest. The promises of heaven are ever present. The favors of God are
all-surrounding but should the conscious eye of the soul of man remain
veiled and darkened he will be led to deny these universal signs and
remain deprived of these manifestations of divine bounty. Therefore we
must endeavor with heart and soul in order that the veil covering the eye
of inner vision may be removed, that we may behold the manifestations of
the signs of God, discern His mysterious graces, and realize that material
blessings as compared with spiritual bounties are as nothing. The
spiritual blessings of God are greatest. When we were in the mineral
kingdom, although endowed with certain gifts and powers, they were not to
be compared with the blessings of the human kingdom. In the matrix of the
mother we were the recipients of endowments and blessings of God, yet
these were as nothing compared to the powers and graces bestowed upon us
after birth into this human world. Likewise if we are born from the matrix
of this physical and phenomenal environment into the freedom and loftiness
of the life and vision spiritual, we shall consider this mortal existence
and its blessings as worthless by comparison.
In the spiritual world, the divine bestowals are infinite, for in that
realm there is neither separation nor disintegration which characterize
the world of material existence. Spiritual existence is absolute
immortality, completeness and unchangeable being. Therefore we must thank
God that He has created for us both material blessings and spiritual
bestowals. He has given us material gifts and spiritual graces, outer
sight to view the lights of the sun and inner vision by which we may
perceive the glory of God. He has designed the outer ear to enjoy the
melodies of sound and the inner hearing wherewith we may hear the voice of
our creator. We must strive with energies of heart, soul and mind to
develop and manifest the perfections and virtues latent within the
realities of the phenomenal world, for the human reality may be compared
to a seed. If we sow the seed, a mighty tree appears from it. The virtues
of the seed are revealed in the tree; it puts forth branches, leaves,
blossoms, and produces fruits. All these virtues were hidden and potential
in the seed. Through the blessing and bounty of cultivation these virtues
became apparent. Similarly the merciful God our creator has deposited
within human realities certain virtues latent and potential. Through
education and culture, these virtues deposited by the loving God will
become apparent in the human reality even as the unfoldment of the tree
from within the germinating seed.
RACE UNITY, ASSURANCE OF WORLD PEACE
Today I am most happy, for I see here a gathering of the servants of God.
I see the white and colored people together. In the estimation of God
there is no distinction of color; all are one in the color and beauty of
servitude to him. Color is not important; the heart is all-important. It
matters not what the exterior may be if the heart be pure and white
within. God does not behold differences of hue and complexion; He looks at
the hearts. He whose morals and virtues are praiseworthy is preferred in
the presence of God; he who is devoted to the Kingdom is most beloved. In
the realm of genesis and creation the question of color is of least
importance.
The mineral kingdom abounds with many-colored substances and compositions
but we find no strife among them on that account. In the kingdom of the
plant and vegetable, distinct and variegated hues exist but the fruit and
flowers are not in conflict for that reason. Nay, rather, the very fact
that there is difference and variety lends a charm to the garden. If all
were of the same color the effect would be monotonous and depressing. When
you enter a rose-garden the wealth of color and variety of floral forms
spread before you a picture of wonder and beauty. The world of humanity is
like a garden and the various races are the flowers which constitute its
adornment and decoration. In the animal kingdom also we find variety of
color. See how the doves differ in beauty yet they live together in
perfect peace, and love each other. They do not make difference of color a
cause of discord and strife. They view each other as the same species and
kind. They know they are one in kind. Often a white dove soars aloft with
a black one. Throughout the animal kingdom we do not find the creatures
separated because of color. They recognize unity of species and oneness of
kind. If we do not find color distinction drawn in a kingdom of lower
intelligence and reason, how can it be justified among human beings,
especially when we know that all have come from the same source and belong
to the same household? In origin and intention of creation mankind is one.
Distinctions of race and color have arisen afterward.
Therefore today I am exceedingly glad that both white and colored people
have gathered here and I hope the time will come when they shall live
together in the utmost peace, unity and friendship. I wish to say one
thing of importance to both in order that the white race may be just and
kind to the colored and that the colored race may in turn be grateful and
appreciative toward the white. The great proclamation of liberty and
emancipation from slavery was made upon this continent. A long bloody war
was fought by white men for the sake of colored people. These white men
forfeited their possessions and sacrificed their lives by thousands in
order that colored men might be freed from bondage. The colored population
of the United States of America are possibly not fully informed of the
wide-reaching effect of this freedom and emancipation upon their colored
brethren in Asia and Africa where even more terrible conditions of slavery
existed. Influenced and impelled by the example of the United States, the
European powers proclaimed universal liberty to the colored race and
slavery ceased to exist. This effort and accomplishment by the white
nations should never be lost sight of. Both races should rejoice in
gratitude, for the institution of liberty and equality here became the
cause of liberating your fellow-beings elsewhere. The colored people of
this country are especially fortunate, for, praise be to God! conditions
here are so much higher than in the East and comparatively few differences
exist in the possibility of equal attainments with the white race. May
both develop toward the highest degree of equality and altruism. May you
be drawn together in friendship and may extraordinary development make
brotherhood a reality and truth. I pray in your behalf that there shall be
no name other than that of humanity among you. For instance we say "a
flock of doves," without mention or distinction as to white or black; we
apply the name "horse," "deer," "gazelle" to other creatures, referring to
species and not to their variance in color. It is my hope that through
love and fellowship we may advance to such a degree of mutual recognition
and estimate, that the oneness of the human world may be realized in each
and all present in this meeting.
Therefore strive earnestly and put forth your greatest endeavor toward the
accomplishment of this fellowship and the cementing of this bond of
brotherhood between you. Such an attainment is not possible without will
and effort on the part of each; from one, expressions of gratitude and
appreciation; from the other kindliness and recognition of equality. Each
one should endeavor to develop and assist the other toward mutual
advancement. This is possible only by conjoining of effort and
inclination. Love and unity will be fostered between you, thereby bringing
about the oneness of mankind. For the accomplishment of unity between the
colored and whites will be an assurance of the world's peace. Then racial
prejudice, national prejudice, limited patriotism and religious bias will
pass away and remain no longer. I am pleased to see you at this gathering,
white and dark, and I praise God that I have had this opportunity of
seeing you loving each other, for this is the means of the glory of
humanity. This is the means of the good-pleasure of God and of eternal
bliss in His kingdom. Therefore I pray in your behalf that you may attain
to the fullest degree of love and that the day may come when all
differences between you may disappear.
RELIGION AND CIVILIZATION
The greatest bestowal of God in the world of humanity is religion; for
assuredly the divine teachings of religion are above all other sources of
instruction and development to man. Religion confers upon man eternal life
and guides his footsteps in the world of morality. It opens the doors of
unending happiness and bestows everlasting honor upon the human kingdom.
It has been the basis of all civilization and progress in the history of
mankind.
We will therefore investigate religion, seeking from an unprejudiced
standpoint to discover whether it is the source of illumination, the cause
of development and the animating impulse of all human advancement. We will
investigate independently, free from the restrictions of dogmatic beliefs,
blind imitations of ancestral forms, and the influence of mere human
opinion; for as we enter this question we will find some who declare that
religion is a cause of uplift and betterment in the world, while others
assert just as positively that it is a detriment and a source of
degradation to mankind. We must give these questions thorough and
impartial consideration so that no doubt or uncertainty may linger in our
minds regarding them.
How shall we determine whether religion has been the cause of human
advancement or retrogression?
We will first consider the founders of the religions--the prophets--review
the story of their lives, compare the conditions preceding their
appearance with those subsequent to their departure, following historical
records and irrefutable facts instead of relying upon traditionary
statements which are open to both acceptance and denial.
Among the great prophets was His Holiness Abraham who being an iconoclast
and a herald of the oneness of God, was banished from His native land. He
founded a family upon which the blessing of God descended; and it was
owing to this religious basis and ordination that the Abrahamic house
progressed and advanced. Through the divine benediction, noteworthy and
luminous prophets issued from the lineage of His Holiness. There appeared
Isaac, Ishmael, Jacob, Joseph, Moses, Aaron, David and Solomon. The Holy
Land was conquered by the power of the Covenant of God with Abraham, and
the glory of the Solomonic wisdom and sovereignty dawned. All this was due
to the religion of God which this blessed lineage established and upheld.
It is evident that throughout the history of Abraham and His posterity
this was the source of their honor, advancement and civilization. Even
today the descendants of His household and lineage are found throughout
the world.
There is another and more significant aspect to this religious impulse and
impetus. The children of Israel were in bondage and captivity in the land
of Egypt four hundred years. They were in an extreme state of degradation
and slavery under the tyranny and oppression of the Egyptians. While they
were in the condition of abject poverty, in the lowest degree of
abasement, ignorance and servility His Holiness Moses suddenly appeared
among them. Although He was but a shepherd, such majesty, grandeur and
efficiency became manifest in Him through the power of religion, that His
influence continues to this day. His prophethood was established
throughout the land and the law of His Word became the foundation of the
laws of the nations. This unique personage, single and alone, rescued the
children of Israel from bondage through the power of religious training
and discipline. He led them to the Holy Land and founded there a great
civilization which has become permanent and renowned and under which these
people attained the highest degree of honor and glory. He freed them from
bondage and captivity. He imbued them with qualities of progressiveness
and capability. They proved to be a civilizing people with instincts
toward education and scholastic attainment. Their philosophy became
renowned; their industries were celebrated throughout the nations. In all
lines of advancement which characterize a progressive people they achieved
distinction. In the splendor of the reign of Solomon their sciences and
arts advanced to such a degree that even the Greek philosophers journeyed
to Jerusalem to sit at the feet of the Hebrew sages and acquire the basis
of Israelitish law. According to eastern history this is an established
fact. Even Socrates visited the Jewish doctors in the Holy Land,
consorting with them and discussing the principles and basis of their
religious belief. After his return to Greece he formulated his
philosophical teaching of divine unity and advanced his belief in the
immortality of the spirit beyond the dissolution of the body. Without
doubt Socrates absorbed these verities from the wise men of the Jews with
whom he came in contact. Hippocrates and other philosophers of the Greeks
likewise visited Palestine and acquired wisdom from the Jewish prophets,
studying the basis of ethics and morality, returning to their country with
contributions which have made Greece famous.
When a movement fundamentally religious makes a weak nation strong,
changes a nondescript tribal people into a mighty and powerful
civilization, rescues them from captivity and elevates them to
sovereignty, transforms their ignorance into knowledge and endows them
with an impetus of advancement in all degrees of development--(this is not
theory, but historical fact)--it becomes evident that religion is the cause
of man's attainment to honor and sublimity.
But when we speak of religion we mean the essential foundation or reality
of religion, not the dogmas and blind imitations which have gradually
encrusted it and which are the cause of the decline and effacement of a
nation. These are inevitably destructive and a menace and hindrance to a
nation's life,--even as it is recorded in the Torah and confirmed in
history that when the Jews became fettered by empty forms and imitations
the wrath of God became manifest. When they forsook the foundations of the
law of God, Nebuchadnezzar came and conquered the Holy Land. He killed and
made captive the people of Israel, laid waste the country and populous
cities and burned the villages. Seventy thousand Jews were carried away
captive to Babylon. He destroyed Jerusalem, despoiled the great temple,
desecrated the holy of holies and burned the Torah, the heavenly book of
scriptures. Therefore we learn that allegiance to the essential foundation
of the divine religions is ever the cause of development and progress,
whereas the abandonment and beclouding of that essential reality through
blind imitations and adherence to dogmatic beliefs is the cause of a
nation's debasement and degradation. After their conquest by the
Babylonians, the Jews were successively subjugated by the Greeks and
Romans. Under the Roman general Titus, 70 A.D., the Holy Land was stripped
and pillaged, Jerusalem razed to its foundations and the Israelites
scattered broadcast throughout the world. So complete was their dispersion
that they have continued without a country and government of their own to
the present day.
From this review of the history of the Jewish people we learn that the
foundation of the religion of God laid by His Holiness Moses was the cause
of their eternal honor and national prestige, the animating impulse of
their advancement and racial supremacy and the source of that excellence
which will always command the respect and reverence of those who
understand their peculiar destiny and outcome. The dogmas and blind
imitations which gradually obscured the reality of the religion of God
proved to be Israel's destructive influences causing the expulsion of
these chosen people from the Holy Land of their Covenant and promise.
What then is the mission of the divine prophets? Their mission is the
education and advancement of the world of humanity. They are the real
teachers and educators, the universal instructors of mankind. If we wish
to discover whether any one of these great souls or messengers was in
reality a prophet of God we must investigate the facts surrounding His
life and history; and the first point of our investigation will be the
education He bestowed upon mankind. If He has been an educator, if He has
really trained a nation or people, causing it to rise from the lowest
depths of ignorance to the highest station of knowledge, then we are sure
that He was a prophet. This is a plain and clear method of procedure,
proof that is irrefutable. We do not need to seek after other proofs. We
do not need to mention miracles, saying that out of rock water gushed
forth, for such miracles and statements may be denied and refused by those
who hear them. The deeds of Moses are conclusive evidences of His
prophethood. If a man be fair, unbiased and willing to investigate reality
he will undoubtedly testify to the fact that Moses was verily a man of God
and a great personage.
In further consideration of this subject, I wish you to be fair and
reasonable in your judgment, setting aside all religious prejudices. We
should earnestly seek and thoroughly investigate realities, recognizing
that the purpose of the religion of God is the education of humanity and
the unity and fellowship of mankind. Furthermore we will establish the
point that the foundations of the religions of God are one foundation.
This foundation is not multiple for it is reality itself. Reality does not
admit of multiplicity although each of the divine religions is separable
into two divisions. One concerns the world of morality and the ethical
training of human nature. It is directed to the advancement of the world
of humanity in general; it reveals and inculcates the knowledge of God and
makes possible the discovery of the verities of life. This is ideal and
spiritual teaching, the essential quality of divine religion and not
subject to change or transformation. It is the one foundation of all the
religions of God. Therefore the religions are essentially one and the
same.
The second classification or division comprises social laws and
regulations applicable to human conduct. This is not the essential
spiritual quality of religion. It is subject to change and transformation
according to the exigencies and requirements of time and place. For
instance in the time of Noah certain requirements made it necessary that
all sea foods be allowable or lawful. During the time of the Abrahamic
prophethood it was considered allowable because of a certain exigency that
a man should marry his aunt, even as Sarah was the sister of Abraham's
mother. During the cycle of Adam it was lawful and expedient for a man to
marry his own sister, even as Abel, Cain and Seth the sons of Adam married
their sisters. But in the law of the Pentateuch revealed by Moses these
marriages were forbidden and their custom and sanction abrogated. Other
laws formerly valid were annulled during the time of Moses. For example,
it was lawful in Abraham's cycle to eat the flesh of the camel, but during
the time of Jacob this was prohibited. Such changes and transformations in
the teaching of religion are applicable to the ordinary conditions of life
but they are not important or essential. His Holiness Moses lived in the
wilderness of Sinai where crime necessitated direct punishment. There were
no penitentiaries or penalties of imprisonment. Therefore according to the
exigency of the time and place it was a law of God that an eye should be
given for an eye and a tooth for a tooth. It would not be practicable to
enforce this law at the present time; for instance to blind a man who
accidentally blinded you. In the Torah there are many commands concerning
the punishment of a murderer. It would not be allowable or possible to
carry out these ordinances today. Human conditions and exigencies are such
that even the question of capital punishment,--the one penalty which most
nations have continued to enforce for murder,--is now under discussion by
wise men who are debating its advisability. In fact, laws for the ordinary
conditions of life are only valid temporarily. The exigencies of the time
of Moses justified cutting off a man's hand for theft but such a penalty
is not allowable now. Time changes conditions, and laws change to suit
conditions. We must remember that these changing laws are not the
essentials; they are the accidentals of religion. The essential ordinances
established by a Manifestation of God are spiritual; they concern
moralities, the ethical development of man and faith in God. They are
ideal and necessarily permanent; expressions of the one foundation and not
amenable to change or transformation. Therefore the fundamental basis of
the revealed religion of God is immutable, unchanging throughout the
centuries, not subject to the varying conditions of the human world.
Christ ratified and proclaimed the foundation of the law of Moses.
Muhammad and all the prophets have revoiced that same foundation of
reality. Therefore the purposes and accomplishments of the divine
messengers have been one and the same. They were the source of advancement
to the body-politic and the cause of the honor and divine civilization of
humanity the foundation of which is one and the same in every
dispensation. It is evident then that the proofs of the validity and
inspiration of a prophet of God are the deeds of beneficent accomplishment
and greatness emanating from Him. If He proves to be instrumental in the
elevation and betterment of mankind, He is undoubtedly a valid and
heavenly messenger.
I wish you to be reasonable and just in your consideration of the
following statements:
At the time when the Israelites had been dispersed by the power of the
Roman empire and the national life of the Hebrew people had been effaced
by their conquerors,--when the law of God had seemingly passed from them
and the foundation of the religion of God was apparently destroyed,--Jesus
Christ appeared. When His Holiness arose among the Jews, the first thing
He did was to proclaim the validity of the Manifestation of Moses. He
declared that the Torah, the Old Testament, was the Book of God and that
all the prophets of Israel were valid and true. He extolled the mission of
Moses and through His proclamation the name of Moses was spread throughout
the world. Through Christianity the greatness of Moses became known among
all nations. It is a fact that before the appearance of Christ, the name
of Moses had not been heard in Iran. In India they had no knowledge of
Judaism and it was only through the Christianizing of Europe that the
teachings of the Old Testament became spread in that region. Throughout
Europe there was not a copy of the Old Testament; but consider this
carefully and judge it aright;--through the instrumentality of Christ,
through the translation of the New Testament, the little volume of the
Gospel, the Old Testament, the Torah, has been translated into six hundred
languages and spread everywhere in the world. The names of the Hebrew
prophets became household words among the nations, who believed that the
children of Israel were verily the chosen people of God, a holy nation
under the especial blessing and protection of God, and that therefore the
prophets who had arisen in Israel were the day springs of revelation and
brilliant stars in the heaven of the will of God.
Therefore His Holiness Christ really promulgated Judaism for He was a Jew
and not opposed to the Jews. He did not deny the prophethood of Moses; on
the contrary He proclaimed and ratified it. He did not invalidate the
Torah; He spread its teachings. That portion of the ordinances of Moses
which concerned transactions and unimportant conditions underwent
transformation but the essential teachings of Moses were revoiced and
confirmed by Christ without change. He left nothing unfinished or
incomplete. Likewise through the supreme efficacy and power of the Word of
God He united most of the nations of the east and the west. This was
accomplished at a time when these nations were opposed to each other in
hostility and strife. He led them beneath the overshadowing tent of the
oneness of humanity. He educated them until they became united and agreed
and through His spirit of conciliation the Roman, Greek, Chaldean and
Egyptian were blended in a composite civilization. This wonderful power
and extraordinary efficacy of the Word prove conclusively the validity of
His Holiness Christ. Consider how His heavenly sovereignty is still
permanent and lasting. Verily this is conclusive proof and manifest
evidence.
From another horizon we see Muhammad the prophet of Arabia appearing. You
may not know that the first address of Muhammad to His tribe was the
statement, "Verily, Moses was a prophet of God and the Torah is a book of
God. Verily, O ye people, ye must believe in the Torah, in Moses and the
prophets. Ye must accept all the prophets of Israel as valid." In the
Qur'an, the Muhammadan Bible, there are seven statements or repetitions of
the Mosaic narrative, and in all the historic accounts Moses is praised.
Muhammad announces that His Holiness Moses was the greatest prophet of
God, that God guided Him in the wilderness of Sinai, that through the
light of guidance Moses hearkened to the summons of God, that He was the
interlocutor of God and the bearer of the tablet of the ten commandments,
that all the contemporary nations of the world arose against Him and that
eventually Moses conquered them, for falsehood and error are ever overcome
by truth. There are many other instances of Muhammad's confirmation of
Moses. I am mentioning but a few. Consider that His Holiness Muhammad was
born among the savage and barbarous tribes of Arabia, lived among them and
was outwardly illiterate and uninformed of the holy books of God. The
Arabian people were in the utmost ignorance and barbarism. They buried
their infant daughters alive, considering this to be an evidence of a
valorous and lofty nature. They lived in bondage and serfdom under the
Iranian and Roman governments and were scattered throughout the desert
engaged in continual strife and bloodshed. When the light of Muhammad
dawned, the darkness of ignorance was dispelled from the deserts of
Arabia. In a short period of time those barbarous peoples attained a
superlative degree of civilization which with Ba_gh_dad as its center
extended as far westward as Spain and afterward influenced the greater
part of Europe. What proof of prophethood could be greater than this,
unless we close our eyes to justice and remain obstinately opposed to
reason.
Today the Christians are believers in Moses, accept Him as a prophet of
God and praise Him most highly. The Muhammadans are likewise believers in
Moses, accept the validity of His prophethood, at the same time believing
in Christ. Could it be said that the acceptance of Moses by the Christians
and Muhammadans has been harmful and detrimental to those people? On the
contrary, it has been beneficial to them, proving that they have been
fair-minded and just. What harm could result to the Jewish people then if
they in return should accept His Holiness Christ and acknowledge the
validity of the prophethood of His Holiness Muhammad? By this acceptance
and praiseworthy attitude the enmity and hatred which have afflicted
mankind so many centuries would be dispelled, fanaticism and bloodshed
pass away and the world be blessed by unity and agreement. Christians and
Muhammadans believe and admit that Moses was the interlocutor of God. Why
do you not say that Christ was the Word of God? Why do you not speak these
few words that will do away with all this difficulty? Then there will be
no more hatred and fanaticism, no more warfare and bloodshed in the Land
of Promise. Then there will be peace among you forever.
Verily, I now declare to you that Moses was the interlocutor of God and a
most noteworthy prophet; that Moses revealed the fundamental law of God
and founded the real ethical basis of the civilization and progress of
humanity. What harm is there in this? Have I lost anything by saying this
to you and believing it as a Baha'i? On the contrary it benefits me, and
His Holiness Baha'u'llah, the founder of the Baha'i Cause, confirms me,
saying: "You have been fair and just in your judgment; you have
impartially investigated the truth and arrived at a true conclusion; you
have announced your belief in Moses a prophet of God and accepted the
Torah the book of God." Inasmuch as it is possible for me to sweep away
all evidences of prejudice by such a liberal and universal statement of
belief why is it not possible for you to do likewise? Why not put an end
to this religious strife and establish a bond of connection between the
hearts of men? Why should not the followers of one religion praise the
founder or teacher of another? The other religionists extol the greatness
of His Holiness Moses and admit that He was the founder of Judaism. Why do
the Hebrews refuse to praise and accept the other great messengers who
have appeared in the world? What harm could there be in this? What
rightful objection? None whatever. You would lose nothing by such action
and statement. On the contrary you would contribute to the welfare of
mankind. You would be instrumental in establishing the happiness of the
world of humanity. The eternal honor of man depends upon the liberalism of
this modern age. Inasmuch as our God is one God and the creator of all
mankind, He provides for and protects all. We acknowledge him as a God of
kindness, justice and mercy. Why then should we, His children and
followers, war and fight, bringing sorrow and grief into the hearts of
each other? God is loving and merciful. His intention in religion has ever
been the bond of unity and affinity between humankind.
Praise be to God! the mediaeval ages of darkness have passed away and this
century of radiance has dawned,--this century wherein the reality of things
is becoming evident,--wherein science is penetrating the mysteries of the
universe, the oneness of the world of humanity is being established and
service to mankind is the paramount motive of all existence. Shall we
remain steeped in our fanaticisms and cling to our prejudices? Is it
fitting that we should still be bound and restricted by ancient fables and
superstitions of the past; be handicapped by superannuated beliefs and the
ignorances of dark ages, waging religious wars, fighting and shedding
blood, shunning and anathematizing each other? Is this becoming? Is it not
better for us to be loving and considerate toward each other? Is it not
preferable to enjoy fellowship and unity; join in anthems of praise to the
most high God and extol all His prophets in the spirit of acceptance and
true vision? Then indeed this world will become a paradise and the
promised Day of God will dawn. Then according to the prophecy of Isaiah
the wolf and the lamb will drink from the same stream, the owl and the
vulture will nest together in the same branches and the lion and the calf
pasture in the same meadow. What does this mean? It means that fierce and
contending religions, hostile creeds and divergent beliefs will reconcile
and associate, notwithstanding their former hatreds and antagonism.
Through the liberalism of human attitude demanded in this radiant century
they will blend together in perfect fellowship and love. This is the
spirit and meaning of Isaiah's words. There will never be a day when this
prophecy will come to pass literally, for these animals by their natures
cannot mingle and associate in kindness and love. Therefore this prophecy
symbolizes the unity and agreement of races, nations and peoples who will
come together in attitudes of intelligence, illumination and spirituality.
The age has dawned when human fellowship will become a reality.
The century has come when all religions shall be unified....
INDUSTRIAL JUSTICE
You have questioned me about strikes. This question is and will be for a
long time the subject of great difficulties. Strikes are due to two
causes. One is the extreme sharpness and rapacity of the capitalists and
manufacturers; the other, the excesses, the avidity and ill-will of the
workmen and artisans. It is therefore necessary to remedy these two
causes.
But the principal cause of these difficulties lies in the laws of the
present civilization; for they lead to a small number of individuals
accumulating incomparable fortunes, beyond their needs, whilst the greater
number remains destitute, stripped and in the greatest misery. This is
contrary to justice, to humanity, to equity; it is the height of iniquity,
the opposite to what causes divine satisfaction.
This contrast is peculiar to the world of man: with other creatures, that
is to say with nearly all animals, there is a kind of justice and
equality. Thus in a shepherd's flock of sheep, in a troop of deer in the
country, among the birds of the prairie, of the plain, of the hill or of
the orchard, almost every animal receives a just share based on equality.
With them such a difference in the means of existence is not to be found:
so they live in the most complete peace and joy.
It is quite otherwise with the human species, which persists in the
greatest error, and in absolute iniquity. Consider an individual who has
amassed treasures by colonizing a country for his profit: he has obtained
an incomparable fortune, and has secured profits and incomes which flow
like a river, whilst a hundred thousand unfortunate people, weak and
powerless, are in need of a mouthful of bread. There is neither equality
nor brotherhood. So you see that general peace and joy are destroyed, the
welfare of humanity is partially annihilated, and that collective life is
fruitless. Indeed, fortune, honors, commerce, industry are in the hands of
some industrials, whilst other people are submitted to quite a series of
difficulties and to limitless troubles: they have neither advantages nor
profits, nor comforts, nor peace.
Then rules and laws should be established to regulate the excessive
fortunes of certain private individuals, and limit the misery of millions
of the poor masses; thus a certain moderation would be obtained. However,
absolute equality is just as impossible, for absolute equality in
fortunes, honors, commerce, agriculture, industry, would end in a want of
comfort, in discouragement, in disorganization of the means of existence,
and in universal disappointment: the order of the community would be quite
destroyed. Thus, there is a great wisdom in the fact that equality is not
imposed by law: it is, therefore, preferable for moderation to do its
work. The main point is, by means of laws and regulations to hinder the
constitution of the excessive fortunes of certain individuals, and to
protect the essential needs of the masses. For instance, the manufacturers
and the industrials heap up a treasure each day, and the poor artisans do
not gain their daily sustenance: that is the height of iniquity, and no
just man can accept it. Therefore, laws and regulations should be
established which would permit the workmen to receive from the factory
owner their wages and a share in the fourth or the fifth part of the
profits, according to the wants of the factory; or in some other way the
body of workmen and the manufacturers should share equitably the profits
and advantages. Indeed, the direction and administration of affairs come
from the owner of the factory, and the work and labor, from the body of
the workmen. In other words, the workmen should receive wages which assure
them an adequate support, and when they cease work, becoming feeble or
helpless, they should receive from the owner of the factory a sufficient
pension. The wages should be high enough to satisfy the workmen with the
amount they receive, so that they may be able to put a little aside for
days of want and helplessness.
When matters will be thus fixed, the owner of the factory will no longer
put aside daily a treasure which he has absolutely no need of (without
taking into consideration that if the fortune is disproportionate, the
capitalist succumbs under a formidable burden, and gets into the greatest
difficulties and troubles; the administration of an excessive fortune is
very difficult, and exhausts man's natural strength). And, the workmen and
artisans will no longer be in the greatest misery and want, they will no
longer be submitted to the worst privations at the end of their life.
It is, then, clear and evident that the repartition of excessive fortunes
amongst a small number of individuals, while the masses are in misery, is
an iniquity and an injustice. In the same way, absolute equality would be
an obstacle to life, to welfare, to order and to the peace of humanity. In
such a question a just medium is preferable. It lies in the capitalists
being moderate in the acquisition of their profits, and in their having a
consideration for the welfare of the poor and needy; that is to say, that
the workmen and artisans receive a fixed and established daily wage, and
have a share in the general profits of the factory.
It would be well, with regard to the social rights of manufacturers,
workmen and artisans, that laws be established, giving moderate profits to
manufacturers, and to workmen the necessary means of existence and
security for the future. Thus, when they become feeble and cease working,
get old and helpless, and die leaving children under age, these children
will not be annihilated by excess of poverty. And it is from the income of
the factory itself, to which they have a right, that they will derive a
little of the means of existence.
In the same way, the workmen should no longer rebel and revolt, nor demand
beyond their rights; they should no longer go out on strike, they should
be obedient and submissive, and not ask for impudent wages. But the mutual
rights of both associated parties will be fixed and established according
to custom by just and impartial laws. In case one of the two parties
should transgress, the courts of justice would have to give judgment, and
by an efficacious fine put an end to the transgression; thus order will be
re-established, and the difficulties settled. The interference of courts
of justice and of the Government in difficulties pending between
manufacturers and workmen is legal, for the reason that current affairs
between workmen and manufacturers cannot be compared with ordinary affairs
between private persons, which do not concern the public, and with which
the Government should not occupy itself. In reality, although they appear
to be matters between private persons, these difficulties between patrons
and workmen produce a general detriment; for commerce, industry,
agriculture and the general affairs of the country are all intimately
linked together. If one of these suffers an abuse, the detriment affects
the mass. Thus the difficulties between workmen and manufacturers become a
cause of general detriment.
The court of justice and the Government have therefore the right of
interference. When a difficulty occurs between two individuals with
reference to private rights, it is necessary for a third to settle the
question: this is the part of the Government: then the question of
strikes--which cause troubles in the country and are often connected with
the excessive vexations of the workmen, as well as with the rapacity of
manufacturers--how could it remain neglected?
Good God! is it possible that, seeing one of his fellow-creatures
starving, destitute of everything, a man can rest and live comfortably in
his luxurious mansion? He who meets another in the greatest misery, can he
enjoy his fortune? That is why, in the religion of God, it is prescribed
and established that wealthy men each year give over a certain part of
their fortune for the maintenance of the poor and unfortunate. That is the
foundation of the religion of God, and the most essential of the
commandments.
As now man is not forced nor obliged by the Government, if by the natural
tendency of his good heart, with the greatest spirituality, he goes to
this expense for the poor, this will be a thing very much praised,
approved and pleasing.
Such is the meaning of the good works in the Divine Books and Tablets.
UNIVERSAL PEACE
This recent war has proved to the world and the people that war is
destruction while Universal Peace is construction; war is death while
peace is life; war is rapacity and bloodthirstiness while peace is
beneficence and humaneness; war is an appurtenance of the world of nature
while peace is of the foundation of the religion of God; war is darkness
upon darkness while peace is heavenly light; war is the destroyer of the
edifice of mankind while peace is the everlasting life of the world of
humanity; war is like a devouring wolf while peace is like the angels of
heaven; war is the struggle for existence while peace is mutual aid and
cooperation among the peoples of the world and the cause of the
good-pleasure of the True One in the heavenly realm.
There is not one soul whose conscience does not testify that in this day
there is no more important matter in the world than that of Universal
Peace. Every just one bears witness to this and adores that esteemed
Assembly because its aim is that this darkness may be changed into light,
this bloodthirstiness into kindness, this torment into bliss, this
hardship into ease and this enmity and hatred into fellowship and love.
Therefore, the effort of those esteemed souls is worthy of praise and
commendation.
But the wise souls who are aware of the essential relationships emanating
from the realities of things consider that one single matter cannot, by
itself, influence the human reality as it ought and should, for until the
minds of men become united, no important matter can be accomplished. At
present Universal Peace is a matter of great importance, but unity of
conscience is essential, so that the foundation of this matter may become
secure, its establishment firm and its edifice strong.
Therefore His Holiness Baha'u'llah, fifty years ago, expounded this
question of Universal Peace at a time when He was confined in the fortress
of Akka and was wronged and imprisoned. He wrote about this important
matter of Universal Peace to all the great sovereigns of the world, and
established it among His friends in the Orient. The horizon of the East
was in utter darkness, nations displayed the utmost hatred and enmity
towards each other, religions thirsted for each other's blood, and it was
darkness upon darkness. At such a time His Holiness Baha'u'llah shone
forth like the sun from the horizon of the East and illumined Iran with
the lights of these teachings.
Among His teachings was the declaration of Universal Peace. People of
different nations, religions and sects who followed Him came together to
such an extent that remarkable gatherings were instituted consisting of
the various nations and religions of the East. Every soul who entered
these gatherings saw but one nation, one teaching, one pathway, one order,
for the teachings of His Holiness Baha'u'llah were not limited to the
establishment of Universal Peace. They embraced many teachings which
supplemented and supported that of Universal Peace.
Among these teachings was the independent investigation of reality so that
the world of humanity may be saved from the darkness of imitation and
attain to the truth; may tear off and cast away this ragged and outgrown
garment of 1,000 years ago and may put on the robe woven in the utmost
purity and holiness in the loom of reality. As reality is one and cannot
admit of multiplicity, therefore different opinions must ultimately become
fused into one.
And among the teachings of His Holiness Baha'u'llah is the oneness of the
world of humanity; that all human beings are the sheep of God and He is
the kind Shepherd. This Shepherd is kind to all the sheep, because He
created them all, trained them, provided for them and protected them.
There is no doubt that the Shepherd is kind to all the sheep and should
there be among these sheep ignorant ones, they must be educated; if there
be children, they must be trained until they reach maturity; if there be
sick ones, they must be cured. There must be no hatred and enmity, for as
by a kind physician these ignorant, sick ones should be treated.
And among the teachings of His Holiness Baha'u'llah is, that religion must
be the cause of fellowship and love. If it becomes the cause of
estrangement then it is not needed, for religion is like a remedy; if it
aggravates the disease then it becomes unnecessary.
And among the teachings of Baha'u'llah is, that religion must be in
conformity with science and reason, so that it may influence the hearts of
men. The foundation must be solid and must not consist of imitations.
And among the teachings of Baha'u'llah is, that religious, racial,
political, economic and patriotic prejudices destroy the edifice of
humanity. As long as these prejudices prevail, the world of humanity will
not have rest. For a period of 6,000 years history informs us about the
world of humanity. During these 6,000 years the world of humanity has not
been free from war, strife, murder and bloodthirstiness. In every period
war has been waged in one country or another and that war was due to
either religious prejudice, racial prejudice, political prejudice or
patriotic prejudice. It has therefore been ascertained and proved that all
prejudices are destructive of the human edifice. As long as these
prejudices persist, the struggle for existence must remain dominant, and
bloodthirstiness and rapacity continue. Therefore, even as was the case in
the past, the world of humanity cannot be saved from the darkness of
nature and cannot attain illumination except through the abandonment of
prejudices and the acquisition of the morals of the Kingdom.
If this prejudice and enmity are on account of religion (consider that),
religion should be the cause of fellowship, otherwise it is fruitless. And
if this prejudice be the prejudice of nationality (consider that) all
mankind are of one nation; all have sprung from the tree of Adam, and Adam
is the root of the tree. That tree is one and all these nations are like
branches, while the individuals of humanity are like leaves, blossoms and
fruits thereof. Then the establishment of various nations and the
consequent shedding of blood and destruction of the edifice of humanity
result from human ignorance and selfish motives.
As to the patriotic prejudice, this is also due to absolute ignorance, for
the surface of the earth is one native land. Every one can live in any
spot on the terrestrial globe. Therefore all the world is man's
birthplace. These boundaries and outlets have been devised by man. In the
creation, such boundaries and outlets were not assigned. Europe is one
continent, Asia is one continent, Africa is one continent, Australia is
one continent, but some of the souls, from personal motives and selfish
interests, have divided each one of these continents and considered a
certain part as their own country. God has set up no frontier between
France and Germany; they are continuous. Yea, in the first centuries,
selfish souls, for the promotion of their own interests, have assigned
boundaries and outlets and have, day by day, attached more importance to
these, until this led to intense enmity, bloodshed and rapacity in
subsequent centuries. In the same way this will continue indefinitely, and
if this conception of patriotism remains limited within a certain circle,
it will be the primary cause of the world's destruction. No wise and just
person will acknowledge these imaginary distinctions. Every limited area
which we call our native country we regard as our mother-land, whereas the
terrestrial globe is the mother-land of all, and not any restricted area.
In short, for a few days we live on this earth and eventually we are
buried in it, it is our eternal tomb. Is it worth while that we should
engage in bloodshed and tear one another to pieces for this eternal tomb?
Nay, far from it, neither is God pleased with such conduct nor would any
sane man approve of it.
Consider! The blessed animals engage in no patriotic quarrels. They are in
the utmost fellowship with one another and live together in harmony. For
example, if a dove from the East and a dove from the West, a dove from the
North and a dove from the South chance to arrive, at the same time, in one
spot, they immediately associate in harmony. So is it with all the blessed
animals and birds. But ferocious animals, as soon as they meet, attack and
fight with each other, tear each other to pieces and it is impossible for
them to live peaceably together in one spot. They are all unsociable and
fierce, savage and combative fighters.
Regarding the economic prejudice, it is apparent that whenever the ties
between nations become strengthened and the exchange of commodities
accelerated, and any economic principle is established in one country, it
will ultimately affect the other countries and universal benefits will
result. Then why this prejudice?
As to the political prejudice, the policy of God must be followed and it
is indisputable that the policy of God is greater than human policy. We
must follow the Divine policy and that applies alike to all individuals.
He treats all individuals alike: no distinction is made, and that is the
foundation of the Divine Religions.
And among the teachings of His Holiness Baha'u'llah is the origination of
one language that may be spread universally among the people. This
teaching was revealed from the pen of His Holiness Baha'u'llah in order
that this universal language may eliminate misunderstandings from among
mankind.
And among the teachings of His Holiness Baha'u'llah is the equality of
women and men. The world of humanity has two wings--one is women and the
other men. Not until both wings are equally developed can the bird fly.
Should one wing remain weak, flight is impossible. Not until the world of
women becomes equal to the world of men in the acquisition of virtues and
perfections, can success and prosperity be attained as they ought to be.
And among the teachings of Baha'u'llah is voluntary sharing of one's
property with others among mankind. This voluntary sharing is greater than
equality, and consists in this, that man should not prefer himself to
others, but rather should sacrifice his life and property for others. But
this should not be introduced by coercion so that it becomes a law and man
is compelled to follow it. Nay, rather, man should voluntarily and of his
own choice sacrifice his property and life for others, and spend willingly
for the poor, just as is done in Iran among the Baha'is.
And among the teachings of His Holiness Baha'u'llah is man's freedom, that
through the ideal Power he should be free and emancipated from the
captivity of the world of nature; for as long as man is captive to nature
he is a ferocious animal, as the struggle for existence is one of the
exigencies of the world of nature. This matter of the struggle for
existence is the fountain-head of all calamities and is the supreme
affliction.
And among the teachings of Baha'u'llah is that religion is a mighty
bulwark. If the edifice of religion shakes and totters, commotion and
chaos will ensue and the order of things will be utterly upset, for in the
world of mankind there are two safeguards that protect man from
wrongdoing. One is the law which punishes the criminal; but the law
prevents only the manifest crime and not the concealed sin; whereas the
ideal safeguard, namely, the religion of God, prevents both the manifest
and the concealed crime, trains man, educates morals, compels the adoption
of virtues and is the all-inclusive power which guarantees the felicity of
the world of mankind. But by religion is meant that which is ascertained
by investigation and not that which is based on mere imitation, the
foundation of Divine Religions and not human imitations.
And among the teachings of Baha'u'llah is that although material
civilization is one of the means for the progress of the world of mankind,
yet until it becomes combined with Divine civilization, the desired
result, which is the felicity of mankind, will not be attained. Consider!
These battleships that reduce a city to ruins within the space of an hour
are the result of material civilization; likewise the Krupp guns, the
Mauser rifles, dynamite, submarines, torpedo boats, armed aircraft and
bombing aeroplanes--all these weapons of war are the malignant fruits of
material civilization. Had material civilization been combined with Divine
civilization, these fiery weapons would never have been invented. Nay,
rather, human energy would have been wholly devoted to useful inventions
and would have been concentrated on praiseworthy discoveries. Material
civilization is like a lamp-glass. Divine civilization is the lamp itself
and the glass without the light is dark. Material civilization is like the
body. No matter how infinitely graceful, elegant and beautiful it may be,
it is dead. Divine civilization is like the spirit, and the body gets its
life from the spirit, otherwise it becomes a corpse. It has thus been made
evident that the world of mankind is in need of the breaths of the Holy
Spirit. Without the spirit the world of mankind is lifeless, and without
this light the world of mankind is in utter darkness. For the world of
nature is an animal world. Until man is born again from the world of
nature, that is to say, becomes detached from the world of nature, he is
essentially an animal, and it is the teachings of God which converts this
animal into a human soul.
And among the teachings of Baha'u'llah is the promotion of education.
Every child must be instructed in sciences as much as is necessary. If the
parents are able to provide the expenses of this education, it is all
right, otherwise the community must provide the means for the teaching of
that child.
And among the teachings of His Holiness Baha'u'llah is justice and right.
Until these are realized on the plane of existence, all things shall be in
disorder and remain imperfect. The world of mankind is a world of
oppression and cruelty, and a realm of aggression and error.
In fine, such teachings are numerous. These manifold principles, which
constitute the greatest basis for the felicity of mankind and are of the
bounties of the Merciful, must be added to the matter of Universal Peace
and combined with it, so that results may accrue. Otherwise the
realization of Universal Peace (by itself) in the world of mankind is
difficult. As the teachings of His Holiness Baha'u'llah are combined with
Universal Peace, they are like a table provided with every kind of fresh
and delicious food. Every soul can find, at that table of infinite bounty,
that which he desires. If the question is restricted to Universal Peace
alone, the remarkable results which are expected and desired will not be
attained. The scope of Universal Peace must be such that all the
communities and religions may find their highest wish realized in it. At
present the teachings of His Holiness Baha'u'llah are such that all the
communities of the world, whether religious, political or ethical, ancient
or modern, find in the teachings of Baha'u'llah the expression of their
highest wish.
For example, the people of religions find, in the teaching of His Holiness
Baha'u'llah, the establishment of Universal Religion--a religion that
perfectly conforms with present conditions, which in reality effects the
immediate cure of the incurable disease, which relieves every pain, and
bestows the infallible antidote for every deadly poison. For if we wish to
arrange and organize the world of mankind in accordance with the present
religious imitations and thereby to establish the felicity of the world of
mankind, it is impossible and impracticable--for example, the enforcement
of the laws of the Old Testament (Torah) and also of the other religions
in accordance with present imitations. But the essential basis of all the
Divine Religions which pertains to the virtues of the world of mankind and
is the foundation of the welfare of the world of man, is found in the
teachings of His Holiness Baha'u'llah in the most perfect presentation.
Similarly, with regard to the peoples who clamor for freedom: the moderate
freedom which guarantees the welfare of the world of mankind and maintains
and preserves the universal relationships, is found in its fullest power
and extension in the teachings of His Holiness Baha'u'llah.
So with regard to political parties: that which is the greatest policy
directing the world of mankind, nay, rather, the Divine policy, is found
in the teachings of His Holiness Baha'u'llah.
Likewise with regard to the party of "equality" which seeks the solution
of the economic problems: until now all proposed solutions have proved
impracticable except the economic proposals in the teachings of His
Holiness Baha'u'llah which are practicable and cause no distress to
society.
So with the other parties: when ye look deeply into this matter, ye will
discover that the highest aims of those parties are found in the teachings
of Baha'u'llah. These teachings constitute the all-inclusive power among
all men and are practicable. But there are some teachings of the past,
such as those of the Torah, which cannot be carried out at the present
day. It is the same with the other religions and the tenets of the various
sects and the different parties.
For example, the question of Universal Peace, about which His Holiness
Baha'u'llah says that the Supreme Tribunal must be established: although
the League of Nations has been brought into existence, yet it is incapable
of establishing Universal Peace. But the Supreme Tribunal which His
Holiness Baha'u'llah has described will fulfil this sacred task with the
utmost might and power. And His plan is this: that the national assemblies
of each country and nation--that is to say parliaments--should elect two or
three persons who are the choicest men of that nation, and are well
informed concerning international laws and the relations between
governments and aware of the essential needs of the world of humanity in
this day. The number of these representatives should be in proportion to
the number of inhabitants of that country. The election of these souls who
are chosen by the national assembly, that is, the parliament, must be
confirmed by the upper house, the congress and the cabinet and also by the
president or monarch so these persons may be the elected ones of all the
nation and the government. From among these people the members of the
Supreme Tribunal will be elected, and all mankind will thus have a share
therein, for every one of these delegates is fully representative of his
nation. When the Supreme Tribunal gives a ruling on any international
question, either unanimously or by majority-rule, there will no longer be
any pretext for the plaintiff or ground of objection for the defendant. In
case any of the governments or nations, in the execution of the
irrefutable decision of the Supreme Tribunal, be negligent or dilatory,
the rest of the nations will rise up against it, because all the
governments and nations of the world are the supporters of this Supreme
Tribunal. Consider what a firm foundation this is! But by a limited and
restricted League the purpose will not be realized as it ought and should.
This is the truth about the situation, which has been stated.
Consider how powerful are the teachings of His Holiness Baha'u'llah. At a
time when His Holiness was in the prison of Akka and was under the
restrictions and threats of two bloodthirsty kings, notwithstanding this
fact, His teachings spread with all power in Iran and other countries.
Should any teaching, or any principle, or any community fall under the
threat of a powerful and bloodthirsty monarch it will be annihilated
within a short space of time. At present for fifty years the Baha'is in
Iran and most regions have been under severe restrictions and the threat
of sword and spear. Thousands of souls have given their lives in the arena
of sacrifice and have fallen as victims under the swords of oppression and
cruelty. Thousands of esteemed families have been uprooted and destroyed.
Thousands of children have been made fatherless. Thousands of fathers have
been bereft of their sons. Thousands of mothers have wept and lamented for
their boys who have been beheaded. All this oppression and cruelty,
rapacity and blood-thirstiness did not hinder or prevent the spread of the
teachings of Baha'u'llah. They spread more and more every day, and their
power and might became more evident.
It may be that some foolish person among the Iranians will affix his name
to the contents of the Tablets of His Holiness Baha'u'llah or to the
explanations given in the letters of 'Abdu'l-Baha and send it to that
esteemed Assembly. Ye must be aware of this fact, for any Iranian who
seeks fame or has some other intention will take the entire contents of
the Tablets of His Holiness Baha'u'llah and publish them in his own name
or in that of his community, just as happened at the Universal Races
Congress in London before the war. An Iranian took the substance of the
Epistles of His Holiness Baha'u'llah, entered that Congress, gave them
forth in his own name and published them, whereas the wording was exactly
that of His Holiness Baha'u'llah. Some such souls have gone to Europe and
have caused confusion in the minds of the people of Europe and have
disturbed the thoughts of some Orientalists. Ye must bear this fact in
mind, for not a word of these teachings was heard in Iran before the
appearance of Baha'u'llah. Investigate this matter so that it may become
to you evident and manifest. Some souls are like parrots. They learn any
note which they may hear, and sing it, but they themselves are unaware of
what they utter. There is a sect in Iran at present made up of a few souls
who are called Babis, who claim to be followers of His Holiness the Bab,
whereas they are utterly unaware of His Holiness. They have some secret
teachings which are entirely opposed to the teachings of Baha'u'llah and
in Iran people know this. But when these souls come to Europe, they
conceal their own teachings and utter those of His Holiness Baha'u'llah,
for they know that the teachings of His Holiness Baha'u'llah are powerful
and they therefore declare publicly those teachings of Baha'u'llah in
their own name. As to their secret teachings, they say that they are taken
from the Book of Bayan, and the Book of Bayan is from His Holiness the
Bab. When ye get hold of the translation of the Book of Bayan, which has
been translated in Iran, ye will discover the truth that the teachings of
Baha'u'llah are utterly opposed to the teachings of this sect. Beware lest
ye disregard this fact. Should ye desire to investigate the matter
further, inquire from Iran.
In fine, when traveling and journeying throughout the world, wherever one
finds construction, it is the result of fellowship and love, while
everything that is in ruin shows the effect of enmity and hatred.
Notwithstanding this, the world of humanity has not become aware and has
not awakened from the sleep of heedlessness. Again it engages in
differences, in disputes and wrangling, that it may set up ranks of war
and may run to and fro in the arena of battle and strife.
So it is with regard to the universe and its corruption, existence and
non-existence. Every contingent being is made up of different and numerous
elements and the existence of everything is a result of composition. That
is to say, when between simple elements a composition takes place a being
arises; the creation of beings comes about in this way. And when that
composition is upset, it is followed by decomposition, the elements
disintegrate, and that being becomes annihilated. That is to say, the
annihilation of everything consists in the decomposition and the
separation of elements. Therefore, every composition among the elements is
the cause of life, while dissociation and separation are the cause of
death. In short, attraction and harmony of things are the cause of the
production of fruits and useful results, while repulsion and inharmony of
things are the cause of disturbance and annihilation. From harmony and
attraction, all living contingent beings, such as plant, animal and man,
are realized, and from inharmony and repulsion decay sets in and
annihilation becomes manifest. Therefore whatever is the cause of harmony,
attraction and union among men is the life of the world of humanity, and
whatever is the cause of difference, of repulsion and of separation is the
cause of the death of mankind. And when you pass by a garden wherein
vegetable beds and plants, flowers and fragrant herbs are all combined so
as to form a harmonious whole, this is an evidence that this plantation
and this rose garden have been cultivated and arranged by the care of a
perfect gardener, while when you see a garden in disorder, lacking
arrangement and confused, this indicates that it has been deprived of the
care of a skillful gardener, nay, rather, it is nothing but a mass of
weeds. It has therefore been made evident that fellowship and harmony are
indicative of the training by the real Educator, while separation and
dispersion prove wildness and deprivation of Divine training.
Should any one object that, since the communities and nations and races
and peoples of the world have different formalities, customs, tastes,
temperaments, morals, varied thoughts, minds and opinions, it is therefore
impossible for ideal unity to be made manifest and complete union among
men to be realized, we say that differences are of two kinds: One leads to
destruction, and that is like the difference between warring peoples and
competing nations who destroy one another, uproot each other's families,
do away with rest and comfort and engage in bloodshed and rapacity. That
is blameworthy. But the other difference consists in variation. This is
perfection itself and the cause of the appearance of Divine bounty.
Consider the flowers of the rose garden. Although they are of different
kinds, various colors and diverse forms and appearances, yet as they drink
from one water, are swayed by one breeze and grow by the warmth and light
of one sun, this variation and this difference cause each to enhance the
beauty and splendor of the others. The differences in manners, in customs,
in habits, in thoughts, opinions and in temperaments is the cause of the
adornment of the world of mankind. This is praiseworthy. Likewise this
difference and this variation, like the difference and variation of the
parts and members of the human body, are the cause of the appearance of
beauty and perfection. As these different parts and members are under the
control of the dominant spirit, and the spirit permeates all the organs
and members, and rules all the arteries and veins, this difference and
this variation strengthen love and harmony and this multiplicity is the
greatest aid to unity. If in a garden the flowers and fragrant herbs, the
blossoms and fruits, the leaves, branches and trees are of one kind, of
one form, of one color and of one arrangement, there is no beauty or
sweetness, but when there is variety, each will contribute to the beauty
and charm of the others and will make an admirable garden, and will appear
in the utmost loveliness, freshness and sweetness. Likewise, when
difference and variety of thoughts, forms, opinions, characters and morals
of the world of mankind come under the control of one Supreme Power and
the influence of the Word of the One True God, they will appear and be
displayed in the most perfect glory, beauty, exaltation and perfection.
Today nothing but the power of the Word of God which encompasses the
realities of things can bring the thoughts, the minds, the hearts and the
spirits under the shade of one Tree. He is the potent in all things, the
vivifier of souls, the preserver and the controller of the world of
mankind. Praise be to God, in this day the light of the Word of God has
shone forth upon all regions, and from all sects, communities, nations,
tribes, peoples, religions and denominations, souls have gathered under
the shadow of the Word of Oneness and have in the most intimate fellowship
united and harmonized!
CHAPTER SEVEN: SOUL, MIND AND SPIRIT
THE ORIGIN OF MAN
Know that it is one of the most abstruse spiritual truths that the world
of existence, that is to say this endless universe, has no beginning.
We have already explained that the names and attributes of the Divinity
themselves require the existence of beings. Although this subject has been
explained in detail, we will speak of it again briefly. Know that an
educator without pupils cannot be imagined, a monarch without subjects
could not exist, a master without scholars cannot be appointed, a creator
without a creature is impossible, a provider without those provided for
cannot be conceived; for all the divine names and attributes demand the
existence of beings. If we could imagine a time when no beings existed,
this imagination would be the denial of the Divinity of God. Moreover,
absolute non-existence cannot become existence. If the beings were
absolutely non-existent, existence would not have come into being.
Therefore, as the Essence of Unity, that is the existence of God, is
everlasting and eternal--that is to say, it has neither beginning nor
end--it is certain that this world of existence, this endless universe, has
neither beginning nor end. Yes, it may be that one of the parts of the
universe, one of the globes, for example, may come into existence, or may
be disintegrated, but the other endless globes are still existing; the
universe would not be disordered nor destroyed; on the contrary, existence
is eternal and perpetual. As each globe has a beginning, necessarily it
has an end, because every composition, collective or particular, must of
necessity be decomposed; the only difference is that some are quickly
decomposed, and others more slowly, but it is impossible that a composed
thing should not eventually be decomposed.
It is necessary, therefore, that we should know what each of the important
existences was in the beginning--for there is no doubt that in the
beginning the origin was one: the origin of all numbers is one and not
two. Then it is evident that in the beginning matter was one, and that one
matter appeared in different aspects in each element; thus various forms
were produced, and these various aspects as they were produced became
permanent, and each element was specialized. But this permanence was not
definite, and did not attain realization and perfect existence until after
a very long time. Then these elements became composed, and organized and
combined in infinite forms; or rather from the composition and combination
of these elements innumerable beings appeared.
This composition and arrangement through the wisdom of God and His
pre-existent might, were produced from one natural organization, which was
composed and combined with the greatest strength, conformably to wisdom,
and according to a universal law. From this it is evident that it is the
creation of God, and is not a fortuitous composition and arrangement. This
is why from every natural composition a being can come into existence, but
from an accidental composition no being can come into existence. For
example, if a man of his own mind and intelligence collects some elements
and combines them, a living being will not be brought into existence,
since the system is unnatural. This is the answer to the implied question,
that, since beings are made by the composition and the combination of
elements, why is it not possible for us to gather elements and mingle them
together, and so create a living being. This is a false supposition, for
the origin of this composition is from God; it is God who makes the
combination, and as it is done according to the natural system, from each
composition one being is produced, and an existence is realized. A
composition made by man produces nothing, because man cannot create.
Briefly, we have said that from the composition and combination of
elements, from their decomposition, from their measure, and from the
effect of other beings upon them, resulted forms, endless realities, and
innumerable beings. But it is clear that this terrestrial globe in its
present form did not come into existence all at once; but that this
universal existence gradually passed through different phases until it
became adorned with its present perfection. Universal beings resemble and
can be compared to particular beings, for both are subjected to one
natural system, one universal law and divine organization. So you will
find the smallest atoms in the universal system are similar to the
greatest beings of the universe. It is clear that they come into existence
from one laboratory of might under one natural system, and one universal
law; therefore they may be compared to one another. Thus the embryo of man
in the womb of the mother gradually grows and develops, and appears in
different forms and conditions, until in the degree of perfect beauty it
reaches maturity, and appears in a perfect form with the utmost grace. And
in the same way, the seed of this flower which you see was in the
beginning an insignificant thing, and very small; and it grew and
developed in the womb of the earth, and after appearing in various forms,
came forth in this condition with perfect freshness and grace. In the same
manner it is evident that this terrestrial globe having once found
existence, grew and developed in the matrix of the universe, and came
forth in different forms and conditions, until gradually it attained this
present perfection, and became adorned with innumerable beings, and
appeared as a finished organization.
Then it is clear that original matter, which is in the embryonic state,
and the mingled and composed elements which were its earliest forms,
gradually grew and developed during many ages and cycles, passing from one
shape and form to another, until they appeared in this perfection, this
system, this organization and this establishment, through the supreme
wisdom of God.
Let us return to our subject that man, in the beginning of his existence
and in the womb of the earth, like the embryo in the womb of the mother,
gradually grew and developed, and passed from one form to another, from
one shape to another, until he appeared with this beauty and perfection,
this force and this power. It is certain that in the beginning he had not
this loveliness and grace and elegance, and that he only by degrees
attained this shape, this form, this beauty, and this grace. There is no
doubt that the human embryo did not at once appear in this form, neither
did it then become the manifestation of the words: "Praise be unto God,
the best of Creators." Gradually, it passed through various conditions and
different shapes, until it attained this form and beauty, this perfection;
grace, and loveliness. Thus it is evident and confirmed that the
development and growth of man on this earth, until he reached his present
perfection, resembled the growth and development of the embryo in the womb
of the mother: by degrees it passed from condition to condition, from form
to form, from one shape to another, for this is according to the
requirement of the universal system and divine law.
That is to say, the embryo passes through different states and traverses
numerous degrees, until it reaches the form in which i
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