Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Abdu'l-Bahá, Foundations of World Unity, Wilmette: Bahá'í Publishing Trust, 1979, bahai-library.com.
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Foundations of World Unity
by Abdu'l-Bahá
Wilmette: Bahá'í Publishing Trust, 1979
Bahá'í Publishing Trust
• • •
Table of Contents
THE TRUE MODERNISM
THE SOURCE OF REALITY
THE DAWN OF PEACE
THE CAUSE OF STRIFE
UNIVERSAL PEACE
THE PROPHETS AND WAR
FOUNDATIONS OF WORLD UNITY
RACIAL HARMONY
THE SPIRIT OF JUSTICE
COOPERATION
THE CRITERIONS OF TRUTH
MAN AND NATURE
THE MICROCOSM AND THE MACROCOSM
THE UNIVERSAL CYCLES
EDUCATION
THE HOLY SPIRIT
SCIENCE
SPIRITUAL SPRINGTIME
ETERNAL UNITY
THE DARKENED LIGHTS
THE NEED OF DIVINE EDUCATION
RELIGION: ESSENTIAL AND NON-ESSENTIAL
RELIGION RENEWED
DIVINE LOVE
THE FOUNDATION OF RELIGION
THE QUICKENING SPIRIT
THE LAW OF GOD
CONTINUITY OF REVELATION
• • •
THE TRUE MODERNISM
All created things have their degree or stage of maturity. The period of maturity in the
life of a tree is the time of its fruit-bearing. The maturity of a plant is the time of its
blossoming and flower. The animal attains a stage of full growth and completeness, and
in the human kingdom man reaches his maturity when the lights of intelligence have
their greatest power and development.
From the beginning to the end of his life man passes through certain periods or stages
each of which is marked by certain conditions peculiar to itself. For instance during the
period of childhood his conditions and requirements are characteristic of that degree of
intelligence and capacity. After a time he enters the period of youth in which his former
conditions and needs are superseded by new requirements applicable to the advance in
his degree. His faculties of observation are broadened and deepened, his intelligent
capacities are trained and awakened, the limitations and environment of childhood no
longer restrict his energies and accomplishments. At last he passes out of the period of
youth and enters the stage or station of maturity which necessitates another
transformation and corresponding advance in his sphere of life-activity. New powers and
perceptions clothe him, teaching and training commensurate with his progression
occupy his mind, special bounties and bestowals descend in proportion to his increased
capacities and his former period of youth and its conditions will no longer satisfy his
matured view and vision.
Similarly there are periods and stages in the life of the aggregate world of humanity
which at one time was passing through its degree of childhood, at another its time of
youth but now has entered its long presaged period of maturity, the evidences of which
are everywhere visible and apparent. Therefore the requirements and conditions of
former periods have changed and merged into exigencies which distinctly characterize
the present age of the world of mankind. That which was applicable to human needs
during the early history of the race could neither meet nor satisfy the demands of this
day and period of newness and consummation. Humanity has emerged from its former
degrees of limitation and preliminary training. Man must now become imbued with new
virtues and powers, new moralities, new capacities. New bounties, bestowals and
perfections are awaiting and already descending upon him. The gifts and graces of the
period of youth although timely and sufficient during the adolescence of the world of
mankind, are now incapable of meeting the requirements of its maturity. The playthings
of childhood and infancy no longer satisfy or interest the adult mind.
From every standpoint the world of humanity is undergoing a re-formation. The laws of
former governments and civilizations are in process of revision, scientific ideas and
theories are developing and advancing to meet a new range of phenomena, invention and
discovery are penetrating hitherto unknown fields revealing new wonders and hidden
secrets of the material universe; industries have vastly wider scope and production;
everywhere the world of mankind is in the throes of evolutionary activity indicating the
passing of the old conditions and advent of the new age of re-formation. Old trees yield
no fruitage; old ideas and methods are obsolete and worthless now. Old standards of
ethics, moral codes and methods of living in the past will not suffice for the present age
of advancement and progress.
This is the cycle of maturity and re-formation in religion as well. Dogmatic imitations of
ancestral beliefs are passing. They have been the axis around which religion revolved but
now are no longer fruitful; on the contrary, in this day they have become the cause of
human degradation and hindrance. Bigotry and dogmatic adherence to ancient beliefs
have become the central and fundamental source of animosity among men, the obstacle
to human progress, the cause of warfare and strife, the destroyer of peace, composure
and welfare in the world. Consider conditions in the Balkans today(1); fathers, mothers,
children in grief and lamentation, the foundations of life overturned, cities laid waste
and fertile lands made desolate by the ravages of war. These conditions are the outcome
of hostility and hatred between nations and peoples of religion who imitate and adhere
to the forms and violate the spirit and reality of the divine teachings.
While this is true and apparent, it is likewise evident that the Lord of mankind has
bestowed infinite bounties upon the world in this century of maturity and
consummation. The ocean of divine mercy is surging, the vernal showers are descending,
the Sun of Reality is shining gloriously. Heavenly teachings applicable to the
advancement in human conditions have been revealed in this merciful age. This re-
formation and renewal of the fundamental reality of religion constitute the true and
outworking spirit of modernism, the unmistakable light of the world, the manifest
effulgence of the Word of God, the divine remedy for all human ailment and the bounty
of eternal life to all mankind.
THE SOURCE 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 DAWN OF PEACE
The fatherhood of God, His loving-kindness and beneficence are apparent to all. In His
mercy he provides fully and amply for His creatures and if any soul sins He does not
suspend His bounty. All created things are visible manifestations of His fatherhood,
mercy and heavenly bestowals. Human brotherhood is likewise as clear and evident as
the sun, for all are servants of one God, belong to one humankind, inhabit the same
globe, are sheltered beneath the overshadowing dome of heaven and submerged in the
sea of divine mercy. Human brotherhood and dependence exist because mutual
helpfulness and cooperation are the two necessary principles underlying human welfare.
This is the physical relationship of mankind. There is another brotherhood, the spiritual,
which is higher, holier and superior to all others. It is heavenly; it emanates from the
breaths of the Holy Spirit and the effulgence of merciful attributes; it is founded upon
spiritual susceptibilities. This brotherhood is established by the Manifestations of the
Holy One.
The divine Manifestations since the day of Adam have striven to unite humanity so that
all may be accounted as one soul. The function and purpose of a shepherd is to gather
and not disperse his flock. The prophets of God have been divine shepherds of humanity.
They have established a bond of love and unity among mankind, made scattered peoples
one nation and wandering tribes a mighty kingdom. They have laid the foundation of the
oneness of God and summoned all to universal peace. All these holy, divine
Manifestations are one. They have served one God, promulgated the same truth, founded
the same institutions and reflected the same light. Their appearances have been
successive and correlated; each one has announced and extolled the one who was to
follow and all laid the foundation of reality. They summoned and invited the people to
love and made the human world a mirror of the Word of God. Therefore the divine
religions they established have one foundation; their teachings, proofs and evidences are
one; in name and form they differ but in reality they agree and are the same. These holy
Manifestations have been as the coming of springtime in the world. Although the
springtime of this year is designated by another name according to the changing
calendar, yet as regards its life and quickening it is the same as the springtime of last
year. For each spring is the time of a new creation, the effects, bestowals, perfections and
life-giving forces of which are the same as those of the former vernal seasons although
the names are many and various. This is 1912, last year's was 1911 and so on, but in
fundamental reality no difference is apparent. The sun is one but the dawning-points of
the sun are numerous and changing. The ocean is one body of water but different parts of
it have particular designation, Atlantic, Pacific, Mediterranean, Antarctic, etc. If we
consider the names, there is differentiation, but the water, the ocean itself is one reality.
Likewise the divine religions of the holy Manifestations of God are in reality one though
in name and nomenclature they differ. Man must be a lover of the light no matter from
what day-spring it may appear. He must be a lover of the rose no matter in what soil it
may be growing. He must be a seeker of the truth no matter from what source it come.
Attachment to the lantern is not loving the light. Attachment to the earth is not befitting
but enjoyment of the rose which develops from the soil is worthy. Devotion to the tree is
profitless but partaking of the fruit is beneficial. Luscious fruits no matter upon what
tree they grow or where they may be found must be enjoyed. The word of truth no matter
which tongue utters it must be sanctioned. Absolute verities no matter in what book they
be recorded must be accepted. If we harbor prejudice it will be the cause of deprivation
and ignorance. The strife between religions, nations and races arises from
misunderstanding. If we investigate the religions to discover the principles underlying
their foundations we will find they agree, for the fundamental reality of them is one and
not multiple. By this means the religionists of the world will reach their point of unity
and reconciliation. They will ascertain the truth that the purpose of religion is the
acquisition of praiseworthy virtues, betterment of morals, spiritual development of
mankind, the real life and divine bestowals. All the prophets have been the promoters of
these principles; none of them has been the promoter of corruption, vice or evil. They
have summoned mankind to all good. They have united people in the love of God, invited
them to the religions of the unity of mankind and exhorted them to amity and
agreement. For example, we mention Abraham and Moses. By this mention we do not
mean the limitation implied in the mere names but intend the virtues which these names
embody. When we say "Abraham" we mean thereby a Manifestation of divine guidance, a
center of human virtues, a source of heavenly bestowals to mankind, a dawning-point of
divine inspiration and perfections. These perfections and graces are not limited to names
and boundaries. When we find these virtues, qualities and attributes in any personality,
we recognize the same reality shining from within and bow in acknowledgment of the
Abrahamic perfections. Similarly we acknowledge and adore the beauty of Moses. Some
souls were lovers of the name Abraham, loving the lantern instead of the light and when
they saw this same light shining from another lantern they were so attached to the
former lantern that they did not recognize its later appearance and illumination.
Therefore those who were attached and held tenaciously to the name Abraham were
deprived when the Abrahamic virtues reappeared in Moses. Similarly the Jews were
believers in His Holiness Moses, awaiting the coming of the Messiah. The virtues and
perfections of Moses became apparent in His Holiness Jesus Christ most effulgently but
the Jews held to the name Moses, not adoring the virtues and perfections manifest in
him. Had they been adoring these virtues and seeking these perfections they would
assuredly have believed in His Holiness Jesus Christ when the same virtues and
perfections shone in him. If we are lovers of the light we adore it in whatever lamp it may
become manifest but if we love the lamp itself and the light is transferred to another
lamp we will neither accept nor sanction it. Therefore we must follow and adore the
virtues revealed in the messengers of God whether in Abraham, Moses, Jesus or other
prophets but we must not adhere to and adore the lamp. We must recognize the sun no
matter from what dawning-point it may shine forth, be it Mosaic, Abrahamic or any
personal point of orientation whatever, for we are lovers of sunlight and not of
orientation. We are lovers of illumination and not of lamps and candles. We are seekers
for water no matter from what rock it may gush forth. We are in need of fruit in
whatsoever orchard it may be ripened. We long for rain it matters not which cloud pours
it down. We must not be fettered. If we renounce these fetters we shall agree, for all are
seekers of reality. The counterfeit or imitation of true religion has adulterated human
belief and the foundations have been lost sight of. The variance of these imitations has
produced enmity and strife, war and bloodshed. Now the glorious and brilliant twentieth
century has dawned and the divine bounty is radiating universally. The Sun of Truth is
shining forth in intense enkindlement. This is verily the century when these imitations
must be forsaken, superstitions abandoned and God alone worshiped. We must look at
the reality of the prophets and their teachings in order that we may agree.
Praise be to God! the springtime of God is at hand. This century is verily the spring
season. The world of mind and the kingdom of soul have become fresh and verdant by its
bestowals. It has resuscitated the whole realm of existence. On one hand the lights of
reality are shining; on the other the clouds of divine mercy are pouring down the fullness
of heavenly bounty. Wonderful material progress is evident and great spiritual
discoveries are being made. Truly this can be called the miracle of centuries for it is
replete with manifestations of the miraculous. The time has come when all mankind
shall be united, when all races shall be loyal to one fatherland, all religions become one
religion and racial and religious bias pass away. It is a day in which the oneness of
humankind shall uplift its standard and international peace like the true morning flood
the world with its light. Therefore we offer supplications to God, asking him to dispel
these gloomy clouds and uproot these imitations in order that the East and West may
become radiant with love and unity; that the nations of the world shall embrace each
other and the ideal spiritual brotherhood illumine the world like the glorious sun of the
high heavens.
THE CAUSE OF STRIFE
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 re-formation. 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 foundations of divine
reality must also pass away and be re-formed. 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.
UNIVERSAL 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(2) 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....
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.
THE PROPHETS AND WAR
When we review history from the beginning down to the present day we find that strife
and warfare have prevailed throughout the human world. Wars, religious, racial or
political, have arisen from human ignorance, misunderstanding and lack of education.
We will first consider religious strife and conflict.
It is evident that the divine prophets have appeared in the world to establish love and
agreement among mankind. They have been the shepherds and not the wolves. The
shepherd comes forth to gather and lead his flock and not to disperse them by creating
strife. Every divine shepherd has assembled a flock which had formerly been scattered.
Among the shepherds was His Holiness Moses. At a time when the tribes of Israel were
wandering and dispersed, he assembled, united and educated them to higher degrees of
capacity and progress until they passed out of the wilderness of discipline into the holy
land of possession. He transformed their degradation into glory, changed their poverty
into wealth and replaced their vices by virtues until they rose to such a zenith that the
splendor of the sovereignty of Solomon was made possible and the fame of their
civilization extended to the East and the West. It is evident therefore that His Holiness
was a divine shepherd for he gathered the tribes of Israel together and united them in the
power and strength of a great nationhood.
When the Messianic star of Jesus Christ dawned, he declared he had come to gather
together the lost tribes or scattered sheep of Moses. He not only shepherded the flock of
Israel, but brought together people of Chaldea, Egypt, Syria, ancient Assyria and
Phoenicia. These people were in a state of utmost hostility, thirsting for the blood of each
other with the ferocity of animals; but His Holiness Jesus Christ brought them together,
cemented and united them in his cause and established such a bond of love among them
that enmity and warfare were abandoned. It is evident therefore that the divine teachings
are intended to create a bond of unity in the human world and establish the foundations
of love and fellowship among mankind. Divine religion is not a cause for discord and
disagreement. If religion becomes the source of antagonism and strife, the absence of
religion is to be preferred. Religion is meant to be the quickening life of the body politic;
if it be the cause of death to humanity, its nonexistence would be a blessing and benefit
to man. Therefore in this day the divine teachings must be sought, for they are the
remedies for the present conditions of the world of humanity.
At a time when the Arabian tribes and nomadic peoples were widely separated, living in
the deserts under lawless conditions, strife and bloodshed continual among them, no
tribe free from the menace of attack and destruction by another,--at such a critical time
Mohammed appeared. He gathered these wild tribes of the desert together, reconciled,
united and caused them to agree so that enmity and warfare ceased. The Arabian nation
immediately advanced until its dominion extended westward to Spain and Andalusia.
From these facts and premises we may conclude that the establishing of the divine
religions is for peace, not for war and the shedding of blood. Inasmuch as all are founded
upon one reality which is love and unity, the wars and dissensions which have
characterized the history of religion have been due to imitations and superstitions which
arise afterward. Religion is reality and reality is one. The fundamentals of the religion of
God are therefore one in reality. There is neither difference nor change in the
fundamentals. Variance is caused by blind imitations, prejudices and adherence to forms
which appear later, and inasmuch as these differ, discord and strife result. If the
religions of the world would forsake these causes of difficulty and seek the fundamentals,
all would agree, and strife and dissension would pass away; for religion and reality are
one and not multiple.2
Other wars are caused by purely imaginary racial differences; for humanity is one kind,
one race and progeny inhabiting the same globe. In the creative plan there is no racial
distinction and separation such as Frenchman, Englishman, American, German, Italian
or Spaniard; all belong to one household. These boundaries and distinctions are human
and artificial, not natural and original. All mankind are the fruits of one tree, flowers of
the same garden, waves of one sea. In the animal kingdom no such distinction and
separation are observed. The sheep of the East and the sheep of the West would associate
peacefully. The oriental flock would not look surprised as if saying, "These are sheep of
the Occident; they do not belong to our country." All would gather in harmony and enjoy
the same pasture without evidence of local or racial distinction. The birds of different
countries mingle in friendliness. We find these virtues in the animal kingdom. Shall man
deprive himself of these virtues? Man is endowed with superior reasoning power and the
faculty of perception; he is the manifestation of divine bestowals. Shall racial ideas
prevail and obscure the creative purpose of unity in his kingdom? Shall he say, "I am a
German," "I am a Frenchman," or an "Englishman" and declare war because of this
imaginary and human distinction? God forbid! This earth is one household and the
nativity of all humanity; therefore the human race should ignore distinctions and
boundaries which are artificial and conducive to disagreement and hostility. We have
come from the East. Praise be to God! we find this continent prosperous, the climate
salubrious and delightful, the inhabitants genial and courteous, the government equable
and just. Shall we entertain any other thought and feeling than that of love for you? Shall
we say, "This is not our native land, therefore everything is objectionable?" This would be
gross ignorance to which man must not subject himself. Man is endowed with powers to
investigate reality, and the reality is that humanity is one in kind and equal in the
creative plan. Therefore false distinctions of race and nativity which are factors and
causes of warfare must be abandoned.
Consider what is happening(3) in Tripoli; how the poor are being killed and the blood of
the helpless is being shed upon both sides; children made fatherless, fathers lamenting
the death of their sons, mothers bewailing the loss of dear ones. And what is the benefit
after all? Nothing conceivable. Is it therefore justifiable? The domestic animals do not
manifest hatred and cruelty toward each other; that is the attribute of the wild and
ferocious beasts. In a flock of one thousand sheep you will witness no bloodshed.
Numberless species of birds are peaceful in flocks. Wolves, lions, tigers are ferocious
because it is their natural and necessary means for obtaining food. Man has no need of
such ferocity; his food is provided in other ways. Therefore it is evident that warfare,
cruelty and bloodshed in the kingdom of man are caused by human greed, hatred and
selfishness. The kings and rulers of nations enjoy luxury and ease in their palaces and
send the common people to the battlefield; offer them as the food and targets of cannon.
Each day they invent new instruments for the more complete destruction of the
foundations of the human race. They are callous and merciless toward their fellow-
creatures. What shall atone for the sufferings and grief of mothers who have so tenderly
cared for their sons? What sleepless nights they have spent and what days of devotion
and love they have given to bring their children to maturity! Yet the savagery of these
warring rulers causes great numbers of their victims to be torn and mutilated in a day.
What ignorance and degradation, yea even greater than the ferocious beasts themselves!
For a wolf will carry away and devour one sheep at a time whereas an ambitious tyrant
may cause the death of one hundred thousand men in a battle and glory in his military
prowess saying, "I am commander-in-chief; I have won this mighty victory." Consider
the ignorance and inconsistency of the human race. If a man kills another, no matter
what the cause may be, he is pronounced a murderer, imprisoned or executed; but the
brutal oppressor who has slain one hundred thousand is idolized as a hero, conqueror or
military genius. A man steals a small sum of money; he is called a thief and sent to the
penitentiary; but the military leader who invades and pillages a whole kingdom is
acclaimed heroic and a mighty man of valor. How base and ignorant is man!
In Persia previous to the middle of the nineteenth century, among the various tribes and
peoples, sects and denominations there existed the greatest animosity, strife and hatred.
At that time too all the other nations of the East were in the same condition. Religionists
were hostile and bigoted, sects were at enmity, races hated each other, tribes were
constantly at war; everywhere antagonism and conflict prevailed. Men shunned and were
suspicious of each other. The man who could kill a number of his fellow-creatures was
glorified for his heroism and strength. Among religionists it was esteemed a
praiseworthy deed to take the life of one who held an opposite belief. At this time
Bahá'u'lláh arose and declared his mission. He founded the oneness of the world of
humanity, proclaimed that all are servants of the loving and merciful God who has
created, nourished and provided for all, therefore why should men be unjust and unkind
to each other, showing forth that which is contrary to God? As He loves us why should
we entertain animosity and hate? If God did not love all He wou3ld not have created,
trained and provided for all. Loving-kindness is the divine policy. Shall we consider
human policy and attitude superior to the wisdom and policy of God? This would be
inconceivable, impossible. Therefore we must emulate and follow the divine policy,
3dealing with each other in the utmost love and tenderness.
Bahá'u'lláh declared the "Most Great Peace" and international arbitration. He voiced
these principles in numerous epistles which were circulated broadcast throughout the
East. He wrote to all the kings and rulers encouraging, advising and admonishing them
in regard to the establishment of peace; making it evident by conclusive proofs that the
happiness and glory of humanity can only be assured through disarmament and
arbitration. This was nearly fifty years ago. Because he promulgated the message of
Universal Peace and international agreement, the kings of the Orient arose against him
for they did not find their personal and national benefits advanced by his admonition
and teaching. They persecuted him bitterly, inflicted upon him every torment,
imprisoned, bastinadoed, banished him and eventually confined him in a fortress. Then
they arose against his followers. For the establishment of international peace the blood
of twenty thousand Bahá'ís was spilt. Their homes were destroyed, their children made
captives and their possessions pillaged yet none of these people waxed cold or wavered in
devotion. Even to this day the Bahá'ís are persecuted and quite recently a number were
killed, for wherever they are found they put forth the greatest efforts to establish the
peace of the world. They not only promulgate principles; they are people of action.
In Persia today through the teachings of Bahá'u'lláh you will find people of various
religious beliefs and denominations living together in the utmost peace and agreement.
The former enmities and hatred have passed away and they exercise the utmost love
toward all mankind for they realize and know that all are the creatures and servants of
one God. This is directly due to the divine teachings. At most it is simply this; that the
ignorant must be educated, the ailing must be healed, those who are as children in the
scale of development must be helped to reach the age of maturity. We must not be
unfriendly to any one because of ignorance, neither must we reject the immature or turn
away from the sick but administer the remedy for each human need until all are united in
the providence of God. Therefore it is evident that the essential foundations of the divine
religions are unity and love. If religion be productive of discord among mankind it is a
destroyer and not divine for religion implies unity and binding together and not
separation. Mere knowledge of principles is not sufficient. We all know and admit that
justice is good but there is need of volition and action to carry out and manifest it. For
example, we might think it good to build a church but simply thinking of it as a good
thing will not help its erection. The ways and means must be provided; we must will to
build it and then proceed with the construction. All of us know that international peace is
good, that it is conducive to human welfare and the glory of man but volition and action
are necessary before it can be established. Action is the essential. Inasmuch as this
century is a century of light, capacity for action is assured to mankind. Necessarily the
divine principles will be spread among men until the time of action arrives. Surely this
has been so and truly the time and conditions are ripe for action now. All men know that
verily war is the destroyer of human foundations and in every country of the world this is
admitted and apparent. I find the United States of America an exceedingly progressive
nation, the government just, the people in a state of readiness and the principle of
equality established to an extraordinary degree. Therefore it is my hope that inasmuch as
the standard of international peace must be upraised it may be upraised upon this
continent, for this nation is more deserving and has greater capacity for such an initial
step than any other. If other nations should attempt to do this the motive will be
misunderstood. For instance, if Great Britain should declare for international peace it
will be said that it has been done to insure the safety of her colonies. If France should
hoist the standard other nations will declare some hidden diplomatic policy underlies the
action; Russia would be suspected of national designs if the first step were taken by that
people, and so on with all the European and eastern governments. But the United States
of America could not be accused of any such selfish interest. Your government has,
strictly speaking, no colonies to protect. You are not endeavoring to extend your domain
nor have you need of territorial expansion. Therefore if America takes the first step
toward the establishing of world peace it is certain to be ascribed to unselfishness and
altruism. The world will say, "There is no other motive than altruism and service to
humanity in this action by the United States." Therefore it is my hope that you may stand
forth as the first herald of peace and hoist this banner; for this banner will be hoisted.
Raise it aloft, for you are the most qualified and deserving of nations. The other countries
await this summons, expect this call to the standard of reconciliation, for the whole
world is distressed because of the excessive burden and irreparable damage of war. Taxes
are levied to meet its drain. Every year the burden increases and the people have come to
their end. Just now(4) Europe is a battlefield of ammunition ready for a spark; and one
spark will set aflame the whole world. Before these complications and cataclysmic events
happen, take the step to prevent it.
The foundations of all the divine religions are peace and agreement, but
misunderstandings and ignorance have developed. If these are caused to disappear you
will see that all the religious agencies will work for peace and promulgate the oneness of
humankind. For the foundation of all is reality and reality is not multiple or divisible. His
Holiness Moses founded it, His Holiness Jesus raised its tent, and its brilliant light has
shone forth in all the religions. His Holiness Bahá'u'lláh proclaimed this one reality and
spread the message of the "Most Great Peace". Even in prison he rested not until he
lighted this lamp in the East. Praise be to God! all who have accepted his teachings are
lovers of peace, peacemakers ready to sacrifice their lives and expend their possessions
for it. Now let this standard be upraised in the West and many will respond to the call.
America has become renowned for her discoveries, inventions and artistic skill, famous
for equity of government and stupendous undertakings; now may she also become noted
and celebrated as the herald and messenger of Universal Peace. Let this be her mission
and undertaking and may its blessed impetus spread to all countries. I pray for all of you
that you may render this service to the world of humanity.
FOUNDATIONS OF WORLD UNITY
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(5) because its aim is that this darkness may
be turned 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 Bahá'u'lláh 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 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 Bahá'u'lláh shone forth like the sun from the horizon of the East and
illumined Persia with the light 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 those gatherings saw but one nation, one pathway, one teaching,
one order; for the teachings of His Holiness Bahá'u'lláh were not limited to the
establishment of Universal Peace. They embraced many teachings which supplemented
and supported that of Universal Peace.
Among these teachings is the independent investigation of reality, so that the world of
humanity might be saved from the darkness of imitation and attain to the truth; might
tear off and cast away this ragged and outworn garment of one thousand years ago and
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 Bahá'u'lláh 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 healed. 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 Bahá'u'lláh 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 Bahá'u'lláh 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 have no rest5. For a period of six thousand years history
informs us about the world of humanity. During these six thousand 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....
And among the teachings of His Holiness Bahá'u'lláh is the origination of one language
that may be spread universally among the people. This teaching was revealed from the
pen of Bahá'u'lláh in order that this universal language may eliminate
misunderstandings from among mankind.
And among the teachings of His Holiness Bahá'u'lláh is the equality of women and men.
The world of humanity has two wings-- one is woman and the other man. Not until both
wings are equally developed can the bird fly. Should one wing remain weak, flight is
impossible. Not until the world of woman becomes equal to the world of man in the
acquisition of virtues and perfections, can success and prosperity be attained as they
ought to be.
And among the teachings of Bahá'u'lláh 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 should man voluntarily and of his own
choice sacrifice his property and life for others, and spend willingly for the poor, just as is
done in Persia among the Bahá'ís.
And among the teachings of His Holiness Bahá'u'lláh is man's freedom: that through the
Ideal Power he should be emancipated and free 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 Bahá'u'lláh 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 Bahá'u'lláh 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 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 concentrated on praiseworthy discoveries. Material civilization is like a
globe of glass. Divine civilization is the light 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 convert this animal into a
human soul.
And among the teachings of Bahá'u'lláh 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 Bahá'u'lláh are justice and right. Until these
are realized on the plane of existence, all things will 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 in the world of mankind is difficult. As the
teachings of His Holiness Bahá'u'lláh 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 Bahá'u'lláh
are such that all the communities of the world, whether religious, political or ethical,
ancient or modern, find in the teachings of Bahá'u'lláh the expression of their highest
wish.
For example, the people of religions find, in the teachings of His Holiness Bahá'u'lláh,
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 mankind, it is impossible and
impracticable: for example, the enforcement of the laws of the Old Testament 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
Bahá'u'lláh in the most perfect presentation.
Similarly, with regard to the people who clamor for freedom: the moderate freedom
which guarantees the welfare of the world of man, is found in the teachings of His
Holiness Bahá'u'lláh.
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
Bahá'u'lláh.
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 Bahá'u'lláh, 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 Bahá'u'lláh. These teachings
constitute the all-inclusive power among all men, and are practicable....
For example, the question of Universal Peace, about which His Holiness Bahá'u'lláh 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 Bahá'u'lláh has described will fulfill 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, their 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
that 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....
Today nothing but the power of the Word of God which encompasses the realities of
things can bring the thoughts, minds, hearts and 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 together under the shadow of the Word of
Oneness, and have in the utmost fellowship united and harmonized!
RACIAL HARMONY
Today I am most happy, for I see here(6) 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.
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 of love and that the day may come when all
differences between you may disappear.
THE SPIRIT OF JUSTICE
What could be better before God than thinking of the poor? For the poor are beloved by
our heavenly Father. When His Holiness Christ came upon the earth those who believed
in him and followed him were the poor and lowly, showing the poor were near to God.
When a rich man believes and follows the Manifestation of God it is a proof that his
wealth is not an obstacle and does not prevent him from attaining the pathway of
salvation. After he has been tested and tried it will be seen whether his possessions are a
hindrance in his religious life. But the poor are especially beloved of God. Their lives are
full of difficulties, their trials continual, their hopes are in God alone. Therefore you must
assist the poor as much as possible, even by sacrifice of yourself. No deed of man is
greater before God than helping the poor. Spiritual conditions are not dependent upon
the possession of worldly treasures or the absence of them. When physically destitute,
spiritual thoughts are more likely. Poverty is stimulus toward God. Each one of you must
have great consideration for the poor and render them assistance. Organize in an effort
to help them and prevent increase of poverty. The greatest means for prevention is that
whereby the laws of the community will be so framed and enacted that it will not be
possible for a few to be millionaires and many destitute. One of Bahá'u'lláh's teachings is
the adjustment of means of livelihood in human society. Under this adjustment there can
be no extremes in human conditions as regards wealth and sustenance. For the
community needs financier, farmer merchant and laborer just as an army must be
composed of commander, officers and privates. All cannot be commanders; all cannot be
officers or privates. Each in his station in the social fabric must be competent; each in his
function according to ability; but justness of opportunity for all.
Lycurgus, king of Sparta, who lived long before the day of Christ, conceived the idea of
absolute equality in government. He proclaimed laws by which all the people of Sparta
were classified into certain divisions. Each division had its separate rights and function.
First, farmers and tillers of the soil. Second, artisans and merchants. Third, leaders or
grandees. Under the laws of Lycurgus the latter were not required to engage in any labor
or vocation but it was incumbent upon them to defend the country in case of war and
invasion. Then he divided Sparta into nine thousand equal parts or provinces, appointing
nine thousand leaders or grandees to protect them. In this way the farmers of each
province were assured of protection but each farmer was compelled to pay a tax to
support the grandee of that province. The farmers and merchants were not obliged to
defend the country. In lieu of labor the grandees received the taxes. Lycurgus in order to
establish this forever as a law, brought nine thousand grandees together, told them he
was going upon a long journey and wished this form of government to remain effective
until his return. They swore an oath to protect and preserve his law. He then left his
kingdom, went into voluntary exile and never came back. No man ever made such a
sacrifice to insure equality among his fellowmen. A few years passed and the whole
system of government he had founded collapsed, although established upon such a just
and wise basis.
Difference of capacity in human individuals is fundamental. It is impossible for all to be
alike, all to be equal, all to be wise. Bahá'u'lláh has revealed principles and laws which
will accomplish the adjustment of varying human capacities. He has said that whatsoever
is possible of accomplishment in human government will be effected through these
principles. When the laws he has instituted are carried out there will be no millionaires
possible in the community and likewise no extremely poor. This will be effected and
regulated by adjusting the different degrees of human capacity. The fundamental basis of
the community is agriculture, tillage of the soil. All must be producers. Each person in
the community whose income is equal to his individual producing capacity shall be
exempt from taxation. But if his income is greater than his needs he must pay a tax until
an adjustment is effected. That is to say, a man's capacity for production and his needs
will be equalized and reconciled through taxation. If his production exceeds he will pay
no tax; if his necessities exceed his production he shall receive an amount sufficient to
equalize or adjust. Therefore taxation will be proportionate to capacity and production
and there will be no poor in the community.
COOPERATION
It seems as though all creatures can exist singly and alone. For example, a tree can exist
solitary and alone on a given prairie or in a valley or on the mountainside. An animal
upon a mountain or a bird soaring in the air might live a solitary life. They are not in
need of cooperation or solidarity. Such animated beings enjoy the greatest comfort and
happiness in their respective solitary lives.
On the contrary, man cannot live singly and alone. He is in need of continuous
cooperation and mutual help. For example, a man living alone in the wilderness will
eventually starve. He can never, singly and alone, provide himself with all the necessities
of existence. Therefore, he is in need of cooperation and reciprocity.
The mystery of this phenomenon, the cause thereof is this, that mankind has been
created from one single origin, has branched off from one family. Thus in reality all
mankind represents one family. God has not created any difference. He has created all as
one that thus this family might live in perfect happiness and well-being.
Regarding reciprocity and cooperation: each member of the body politic should live in
the utmost comfort and welfare because each individual member of humanity is a
member of the body politic and if one member of the members be in distress or be
afflicted with some disease all the other members must necessarily suffer. For example, a
member of the human organism is the eye. If the eye should be affected that affliction
would affect the whole nervous system. Hence, if a member of the body politic becomes
afflicted, in reality, from the standpoint of sympathetic connection, all will share that
affliction since this (one afflicted) is a member of the group of members, a part of the
whole. Is it possible for one member or part to be in distress and the other members to
be at ease? It is impossible! Hence God has desired that in the body politic of humanity
each one shall enjoy perfect welfare and comfort.
Although the body politic is one family yet because of lack of harmonious relations some
members are comfortable and some in direst misery, some members are satisfied and
some are hungry, some members are clothed in most costly garments and some families
are in need of food and shelter. Why? Because this family lacks the necessary reciprocity
and symmetry. This household is not well arranged. This household is not living under a
perfect law. All the laws which are legislated do not ensure happiness. They do not
provide comfort. Therefore a law must be given to this family by means of which all the
members of this family will enjoy equal well-being and happiness.
Is it possible for one member of a family to be subjected to the utmost misery and to
abject poverty and for the rest of the family to be comfortable? It is impossible unless
those members of the family be senseless, atrophied, inhospitable, unkind. Then they
would say, "Though these members do belong to our family--let them alone. Let us look
after ourselves. Let them die. So long as I am comfortable, I am honored, I am happy--
this my brother--let him die. If he be in misery let him remain in misery, so long as I am
comfortable. If he is hungry let him remain so; I am satisfied. If he is without clothes, so
long as I am clothed, let him remain as he is. If he is shelterless, homeless, so long as I
have a home, let him remain in the wilderness."
Such utter indifference in the human family is due to lack of control, to lack of a working
law, to lack of kindness in its midst. If kindness had been shown to the members of this
family surely all the members thereof would have enjoyed comfort and happiness.
His Holiness Bahá'u'lláh has given instructions regarding every one of the questions
confronting humanity. He has given teachings and instructions with regard to every one
of the problems with which man struggles. Among them are (the teachings) concerning
the question of economics that all the members of the body politic may enjoy through the
working out of this solution the greatest happiness, welfare and comfort without any
harm or injury attacking the general order of things. Thereby no difference or dissension
will occur. No sedition or contention will take place. This solution is this:
First and foremost is the principle that to all the members of the body politic shall be
given the greatest achievements of the world of humanity. Each one shall have the
utmost welfare and well-being. To solve this problem we must begin with the farmer;
there will we lay a foundation for system and order because the peasant class and the
agricultural class exceed other classes in the importance of their service. In every village
there must be established a general storehouse which will have a number of revenues.
The first revenue will be that of the tenth or tithes.
The second revenue (will be derived) from the animals.
The third revenue, from the minerals, that is to say, every mine prospected or
discovered, a third thereof will go to this vast storehouse.
The fourth is this: whosoever dies without leaving any heirs all his heritage will go to the
general storehouse.
Fifth, if any treasures shall be found on the land they should be devoted to this
storehouse.
All these revenues will be assembled in this storehouse.
As to the first, the tenths or tithes: we will consider a farmer, one of the peasants. We will
look into his income. We will find out, for instance, what is his annual revenue and also
what are his expenditures. Now, if his income be equal to his expenditures, from such a
farmer nothing whatever will be taken. That is, he will not be subjected to taxation of any
sort, needing as he does all his income. Another farmer may have expenses running up to
one thousand dollars we will say, and his income is two thousand dollars. From such an
one a tenth will be required, because he has a surplus. But if his income be ten thousand
dollars and his expenses one thousand dollars or his income twenty thousand dollars, he
will have to pay as taxes, one-fourth. If his income be one hundred thousand dollars and
his expenses five thousand, one-third will he have to pay because he has still a surplus
since his expenses are five thousand and his income one hundred thousand. If he pays,
say, thirty-five thousand dollars, in addition to the expenditure of five thousand he still
has sixty thousand left. But if his expenses be ten thousand and his income two hundred
thousand then he must give an even half because ninety thousand will be in that case the
sum remaining. Such a scale as this will determine allotment of taxes. All the income
from such revenues will go to this general storehouse.
Then there must be considered such emergencies as follows: a certain farmer whose
expenses run up to ten thousand dollars and whose income is only five thousand, he will
receive necessary expenses from the storehouse. Five thousand dollars will be allotted to
him so he will not be in need.
Then the orphans will be looked after, all of whose expenses will be taken care of. The
cripples in the village--all their expenses will be looked after. The poor in the village--
their necessary expenses will be defrayed. And other members who for valid reasons are
incapacitated --the blind, the old, the deaf--their comfort must be looked after. In the
village no one will remain in need or in want. All will live in the utmost comfort and
welfare. Yet no schism will assail the general order of the body politic.
Hence the expenses or expenditures of the general storehouse are now made clear and its
activities made manifest. The income of this general storehouse has been shown. Certain
trustees will be elected by the people in a given village to look after these transactions.
The farmers will be taken care of and if after all these expenses are defrayed any surplus
is found in the storehouse it must be transferred to the national treasury.
This system is all thus ordered so that in the village the very poor will be comfortable, the
orphans will live happily and well; in a word, no one will be left destitute. All the
individual members of the body politic will thus live comfortably and well.
For larger cities, naturally, there will be a system on a larger scale. Were I to go into that
solution the details thereof would be very lengthy.
The result of this (system) will be that each individual member of the body politic will
live most comfortably and happily under obligation to no one. Nevertheless, there will be
preservation of degree because in the world of humanity there must needs be degrees.
The body politic may well be likened to an army. In this army there must be a general,
there must be a sergeant, there must be a marshal, there must be the infantry; but all
must enjoy the greatest comfort and welfare.
God is not partial and is no respecter of persons. He has made provision for all. The
harvest comes forth for everyone. The rain showers upon everybody and the heat of the
sun is destined to warm everyone. The verdure of the earth is for everyone. Therefore
there should be for all humanity the utmost happiness, the utmost comfort, the utmost
well-being.
But if conditions are such that some are happy and comfortable and some in misery;
some are accumulating exorbitant wealth and others are in dire want--under such a
system it is impossible for man to be happy and impossible for him to win the good
pleasure of God. God is kind to all. The good pleasure of God consists in the welfare of all
the individual members of mankind.
A Persian king was one night in his palace, living in the greatest luxury and comfort.
Through excessive joy and gladness he addressed a certain man, saying: "Of all my life
this is the happiest moment. Praise be to God, from every point prosperity appears and
fortune smiles! My treasury is full and the army is well taken care of. My palaces are
many; my land unlimited; my family is well off; my honor and sovereignty are great.
What more could I want!"
The poor man at the gate of his palace spoke out, saying: "O kind king! Assuming that
you are from every point of view so happy, free from every worry and sadness--do you
not worry for us? You say that on your own account you have no worries--but do you
never worry about the poor in your land? Is it becoming or meet that you should be so
well off and we in such dire want and need? In view of our needs and troubles how can
you rest in your palace, how can you even say that you are free from worries and
sorrows? As a ruler you must not be so egoistic as to think of yourself alone but you must
think of those who are your subjects. When we are comfortable then you will be
comfortable; when we are in misery how can you, as a king, be in happiness?"
The purport is this that we are all inhabiting one globe of earth. In reality we are one
family and each one of us is a member of this family. We must all be in the greatest
happiness and comfort, under a just rule and regulation which is according to the good
pleasure of God, thus causing us to be happy, for this life is fleeting.
If man were to care for himself only he would be nothing but an animal for only the
animals are thus egoistic. If you bring a thousand sheep to a well to kill nine hundred
and ninety-nine the one remaining sheep would go on grazing, not thinking of the others
and worrying not at all about the lost, never bothering that its own kind had passed
away, or had perished or been killed. To look after one's self only is therefore an animal
propensity. It is the animal propensity to live solitary and alone. It is the animal
proclivity to look after one's own comfort. But man was created to be a man--to be fair, to
be just, to be merciful, to be kind to all his species, never to be willing that he himself be
well off while others are in misery and distress--this is an attribute of the animal and not
of man. Nay, rather, man should be willing to accept hardships for himself in order that
others may enjoy wealth; he should enjoy trouble for himself that others may enjoy
happiness and well-being. This is the attribute of man. This is becoming of man.
Otherwise man is not man--he is less than the animal.
The man who thinks only of himself and is thoughtless of others is undoubtedly inferior
to the animal because the animal is not possessed of the reasoning faculty. The animal is
excused; but in man there is reason, the faculty of justice, the faculty of mercifulness.
Possessing all these faculties he must not leave them unused. He who is so hard-hearted
as to think only of his own comfort, such an one will not be called man.
Man is he who forgets his own interests for the sake of others. His own comfort he
forfeits for the well-being of all. Nay, rather, his own life must he be willing to forfeit for
the life of mankind. Such a man is the honor of the world of humanity. Such a man is the
glory of the world of mankind. Such a man is the one who wins eternal bliss. Such a man
is near to the threshold of God. Such a man is the very manifestation of eternal
happiness. Otherwise, men are like animals, exhibiting the same proclivities and
propensities as the world of animals. What distinction is there? What prerogatives, what
perfections? None whatever! Animals are better even--thinking only of themselves and
negligent of the needs of others.
Consider how the greatest men in the world--whether among prophets or philosophers--
all have forfeited their own comfort, have sacrificed their own pleasure for the well-being
of humanity. They have sacrificed their own lives for the body politic. They have
sacrificed their own wealth for that of the general welfare. They have forfeited their own
honor for the honor of mankind. Therefore it becomes evident that this is the highest
attainment for the world of humanity.
We ask God to endow human souls with justice so that they may be fair, and may strive
to provide for the comfort of all, that each member of humanity may pass his life in the
utmost comfort and welfare. Then this material world will become the very paradise of
the Kingdom, this elemental earth will be in a heavenly state and all the servants of God
will live in the utmost joy, happiness and gladness. We must all strive and concentrate all
our thoughts in order that such happiness may accrue to the world of humanity.
The question of socialization is very important. It will not be solved by strikes for wages.
All the governments of the world must be united and organize an assembly the members
of which should be elected from the parliaments and the nobles of the nations. These
must plan with utmost wisdom and power so that neither the capitalist suffer from
enormous losses nor the laborers become needy. In the utmost moderation they should
make the law; then announce to the public that the rights of the working people are to be
strongly preserved. Also the rights of the capitalists are to be protected. When such a
general plan is adopted by the will of both sides, should a strike occur, all the
governments of the world collectively should resist it. Otherwise, the labor problem will
lead to much destruction, especially in Europe. Terrible things will take place.
For instance, the owners of properties, mines and factories should share their incomes
with their employees and give a fairly certain percentage of their products to their
workingmen in order that the employees may receive, beside their wages, some of the
general income of the factory so that the employee may strive with his soul in the work.
No more trusts will remain in the future. The question of the trusts will be wiped away
entirely. Also, every factory that has ten thousand shares will give two thousand shares of
these ten thousand to its employees and will write the shares in their names, so that they
may have them, and the rest will belong to the capitalists. Then at the end of the month
or year whatever they may earn after the expenses and wages are paid, according to the
number of shares, should be divided among both. In reality, so far great injustice has
befallen the common people. Laws must be made because it is impossible for the
laborers to be satisfied with the present system. They will strike every month and every
year. Finally, the capitalists will lose. In ancient times a strike occurred among the
Turkish soldiers. They said to the government: "Our wages are very small and they
should be increased." The government was forced to give them their demands. Shortly
afterwards they struck again. Finally all the incomes went to the pockets of the soldiers
to the extent that they killed the king, saying: "Why didst thou not increase the income so
that we might have received more?"
It is impossible for a country to live properly without laws. To solve this problem
rigorous laws must be made, so that all the governments of the world will be the
protectors thereof.
In the Bolshevistic principles equality is effected through force. The masses who are
opposed to the people of rank and to the wealthy class desire to partake of their
advantages.
But in the divine teachings equality is brought about through a ready willingness to
share. It is commanded as regards wealth that the rich among the people, and the
aristocrats should, by their own free will and for the sake of their own happiness,
concern themselves with and care for the poor. This equality is the result of the lofty
characteristics and noble attributes of mankind.
THE CRITERIONS OF TRUTH
During my visit to London and Paris last year(7) 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.
MAN AND NATURE
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.
As material and physical sciences are taught here(8) 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.
THE MICROCOSM AND THE MACROCOSM
When we ponder over the reality of the microcosm, we discover that in the microcosm
there are deposited three realities. Man is endowed with an outer or physical reality. It
belongs to the material realm, the animal kingdom, because it has sprung from the
material world. This animalistic reality of man he shares in common with the animals.
The human body is like animals subject to nature's laws. But man is endowed with a
second reality, the rational or intellectual reality; and the intellectual reality of man
predominates over nature.
All these sciences which we enjoy were the hidden and recondite secrets of nature,
unknowable to nature, but man was enabled to discover these mysteries, and out of the
plane of the unseen he brought them into the plane of the seen.
Yet there is a third reality in man, the spiritual reality. Through its medium one discovers
spiritual revelations, a celestial faculty which is infinite as regards the intellectual as well
as physical realms. That power is conferred upon man through the breath of the Holy
Spirit. It is an eternal reality, an indestructible reality, a reality belonging to the divine,
supernatural kingdom; a reality whereby the world is illumined, a reality which grants
unto man eternal life. This third, spiritual reality it is which discovers past events and
looks along the vistas of the future. It is the ray of the Sun of Reality. The spiritual world
is enlightened through it, the whole of the Kingdom is being illumined by it. It enjoys the
world of beatitude, a world which had not beginning and which shall have no end.
That celestial reality, the third reality of the microcosm, delivers man from the material
world. Its power causes man to escape from nature's world. Escaping, he will find an
illuminating reality, transcending the limited reality of man and causing him to attain to
the infinitude of God, abstracting him from the world of superstitions and imaginations,
and submerging him in the sea of the rays of the Sun of Reality.
This fact is proved from scientific as well as spiritual evidence.
When we ponder over the conditions of phenomena, we observe that all phenomena are
composed of single elements. This singular cell-element travels and has its coursings
through all the grades of existence. I wish you to ponder carefully over this. This cellular
element has at some time been in the mineral kingdom. While staying in the mineral
kingdom it has had its coursings and transformations through myriads of images and
forms. Having perfected its journey in the mineral kingdom, it has ascended to the
vegetable kingdom; and in the vegetable kingdom it has again had journeys and
transformations through myriads of conditions. Having accomplished its functions in the
vegetable kingdom, the cellular element ascends to the animal kingdom.
In the animal kingdom again it goes through the composition of myriads of images, and
then we have it in the human kingdom. In the human kingdom likewise it has its
transformations and coursings through multitudes of forms. In short, this single
primordial atom has had its great journeys through every stage of life, and in every stage
it was endowed with a special and particular virtue or characteristic.
Consequently, the great divine philosophers have had the following epigram: All things
are involved in all things. For every single phenomenon has enjoyed the postulates of
God, and in every form of these infinite electrons it has had its characteristics of
perfection.
Thus this flower once upon a time was of the soil. The animal eats the flower or its fruit,
and it thereby ascends to the animal kingdom. Man eats the meat of the animal, and
there you have its ascent into the human kingdom, because all phenomena are divided
into that which eats and that which is eaten. Therefore, every primordial atom of these
atoms, singly and indivisible, has had its coursings throughout all the sentient creation,
going constantly into the aggregation of the various elements. Hence do you have the
conservation of energy and the infinity of phenomena, the indestructibility of
phenomena, changeless and immutable, because life cannot suffer annihilation but only
change.
The apparent annihilation is this: that the form, the outward image, goes through all
these changes and transformations. Let us again take the example of this flower. The
flower is indestructible. The only thing that we can see, this outer form, is indeed
destroyed, but the elements, the indivisible elements which have gone into the
composition of this flower are eternal and changeless. Therefore the realities of all
phenomena are immutable. Extinction or mortality is nothing but the transformation of
pictures and images, so to speak-- the reality back of these images is eternal. And every
reality of the realities is one of the bounties of God.
Some people believe that the divinity of God had a beginning. They say that before this
particular beginning man had no knowledge of the divinity of God. With this principle
they have limited the operation of the influences of God.
For example, they think there was a time when man did not exist, and that there will be a
time in the future when man will not exist. Such a theory circumscribes the power of
God, because how can we understand the divinity of God except through scientifically
understanding the manifestations of the attributes of God?
How can we understand the nature of fire except from its heat, its light? Were not heat
and light in this fire, naturally we could not say that the fire existed.
Thus, if there was a time when God did not manifest His qualities, then there was no
God, because the attributes of God presuppose the creation of phenomena. For example,
by present consideration we say that God is the creator. Then there must always have
been a creation --since the quality of creator cannot be limited to the moment when
some man or men realize this attribute. The attributes that we discover one by one--
these attributes themselves necessarily anticipated our discovery of them. Therefore,
God has no beginning and no ending; nor is His creation limited ever as to degree.
Limitations of time and degree pertain to things created, never to the creation as a
whole. They pertain to the forms of things, not to their realities. The effulgence of God
cannot be suspended. The sovereignty of God cannot be interrupted.
As long as the sovereignty of God is immemorial, therefore the creation of our world
throughout infinity is presupposed. When we look at the reality of this subject, we see
that the bounties of God are infinite, without beginning and without end.
The greatest bounties of God in this phenomenal world are His Manifestations. This is
the greatest postulate. These Manifestations are the Suns of Reality. For it is through the
Manifestation that the reality becomes known and established for man. History proves to
us that apart from the influence of the Manifestations, man sinks back into his animal
condition, using even his intellectual power to subserve an animal purpose. Therefore
there is no cessation whatsoever in the future for the appearance of the Manifestation of
God, because God is infinite and His purpose cannot be limited in any way. If we ever
dare to limit and circumscribe God's purpose within any bounds, then of necessity we
have dared to set limitations to the omnipotence of God. The created has dared to define
his Creator!
Consequently, the perfect man ever beholds the rays of the Sun of Truth. The perfect
man ever awaits and expects the coming of the effulgence of God, he ever ponders over
the methods and purposes of God, knowing that of certainty the realities of the Divine
are not finite, the Divine names and attributes are not finite. God's graces and bounties
are without limit, and the coming of the Manifestations of God are not circumscribed by
time.
THE UNIVERSAL CYCLES
Each one of the luminous bodies in this limitless firmament has a cycle of revolution
which is of a different duration, and every one revolves in its own orbit, and again begins
a new cycle. So the earth, every three hundred and sixty-five days, five hours, forty-eight
minutes and a fraction, completes a revolution; and then it begins a new cycle, that is to
say, the first cycle is again renewed. In the same way, for the whole universe, whether for
the heavens or for men, there are cycles of great events, of important facts and
occurrences. When a cycle is ended, a new cycle begins, and the old one, on account of
the great events which take place, is completely forgotten, and not a trace or record of it
will remain. As you see, we have no records of twenty thousand years ago, although we
have before proved by argument that life on this earth is very ancient. It is not one
hundred thousand, or two hundred thousand, or one million or two million years old; it
is very ancient, and the ancient records and traces are entirely obliterated.
Each of the Divine Manifestations has likewise a cycle, and during the cycle his laws and
commandments prevail and are performed. When his cycle is completed by the
appearance of a new Manifestation, a new cycle begins. In this way cycles begin, end, and
are renewed, until a universal cycle is completed in the world, when important events
and great occurrences will take place which entirely efface every trace and every record
of the past; then a new universal cycle begins in the world, for this universe has no
beginning. We have before stated proofs and evidences concerning this subject; there is
no need of repetition.
Briefly, we say a universal cycle in the world of existence signifies a long duration of
time, and innumerable and incalculable periods and epochs. In such a cycle the
Manifestations appear with splendor in the realm of the visible, until a great and
universal Manifestation makes the world the center of his radiance. His appearance
causes the world to attain to maturity, and the extension of his cycle is very great.
Afterwards other Manifestations will arise under his shadow, who according to the needs
of the time will renew certain commandments relating to material questions and affairs,
while remaining under his shadow.
We are in the cycle which began with Adam, and its universal Manifestation is
Bahá'u'lláh.
EDUCATION
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.
THE HOLY SPIRIT
The elemental atoms which constitute all phenomenal existence and being in this
illimitable universe are in perpetual motion, undergoing continuous degrees of
progression. For instance, let us conceive of an atom in the mineral kingdom progressing
upward to the kingdom of the vegetable by entering into the composition and fibre of a
tree or plant. From thence it is assimilated and transferred into the kingdom of the
animal and finally by the law and process of composition becomes a part of the body of
man. That is to say, it has traversed the intermediate degrees and stations of phenomenal
existence, entering into the composition of various organisms in its journey. This motion
or transference is progressive and perpetual, for after disintegration of the human body
into which it has entered, it returns to the mineral kingdom whence it came, and will
continue to traverse the kingdoms of phenomena as before. This is an illustration
designed to show that the constituent elemental atoms of phenomena undergo
progressive transference and motion throughout the material kingdoms.
In its ceaseless progression and journeyings the atom becomes imbued with the virtues
and powers of each degree or kingdom it traverses. In the degree of the mineral it
possessed mineral affinities; in the kingdom of the vegetable it manifested the virtue
augmentative or power of growth; in the animal organism it reflected the intelligence of
that degree, and in the kingdom of man it was qualified with human attributes or virtues.
Furthermore, the forms and organisms of phenomenal being and existence in each of the
kingdoms of the universe are myriad and numberless. The vegetable plane or kingdom
for instance has its infinite variety of types and material structures of plant life, each
distinct and different within itself, no two exactly alike in composition and detail, for
there are no repetitions in nature, and the virtue augmentative cannot be confined to any
given image or shape. Each leaf has its own particular identity, so to speak, its own
individuality as a leaf. Therefore each atom of the innumerable elemental atoms, during
its ceaseless motion through the kingdoms of existence as a constituent of organic
composition, not only becomes imbued with the powers and virtues of the kingdoms it
traverses but also reflects the attributes and qualities of the forms and organisms of
those kingdoms. As each of these forms has its individual and particular virtue, therefore
each elemental atom of the universe has the opportunity of expressing an infinite variety
of those individual virtues. No atom is bereft or deprived of this opportunity or right of
expression. Nor can it be said of any given atom that it is denied equal opportunities with
other atoms; nay, all are privileged to possess the virtues existent in these kingdoms and
to reflect the attributes of their organisms. In the various transformations or passages
from kingdom to kingdom, the virtues expressed by the atoms in each degree are
peculiar to that degree. For example, in the world of the mineral, the atom does not
express the vegetable form and organism, and when through the process of
transmutation it assumes the virtues of the vegetable degree, it does not reflect the
attributes of animal organisms, and so on.
It is evident then that each elemental atom of the universe is possessed of a capacity to
express all the virtues of the universe. This is a subtle and abstract realization. Meditate
upon it, for within it lies the true explanation of pantheism. From this point of view and
perception, pantheism is a truth, for every atom in the universe possesses or reflects all
the virtues of life, the manifestation of which is effected through change and
transformation. Therefore the origin and outcome of phenomena is verily the
omnipresent God for the reality of all phenomenal existence is through Him. There is
neither reality nor the manifestation of reality without the instrumentality of God.
Existence is realized and possible through the bounty of God, just as the ray or flame
emanating from this lamp is realized through the bounty of the lamp from which it
originates. Even so all phenomena are realized through the divine bounty, and the
explanation of true pantheistic statement and principle is that the phenomena of the
universe find realization through the one power animating and dominating all things;
and all things are but manifestations of its energy and bounty. The virtue of being and
existence is through no other agency. Therefore in the words of Bahá'u'lláh the first
teaching is the oneness of the world of humanity....
Bahá'u'lláh has announced that no matter how far the world of humanity may advance in
material civilization, it is nevertheless in need of spiritual virtues and the bounties of
God. The spirit of man is not illumined and quickened through material sources. It is not
resuscitated by investigating phenomena of the world of matter. The spirit of man is in
need of the protection of the Holy Spirit. Just as he advances by progressive stages from
the mere physical world of being into the intellectual realm, so must he develop upward
in moral attributes and spiritual graces. In the process of this attainment he is ever in
need of the bestowals of the Holy Spirit. Material development may be likened to the
glass of a lamp whereas divine virtues and spiritual susceptibilities are the light within
the glass. The lamp chimney is worthless without the light; likewise man in his material
condition requires the radiance and vivification of the divine graces and merciful
attributes. Without the presence of the Holy Spirit he is lifeless. Although physically and
mentally alive he is spiritually dead. His Holiness Christ announced, "That which is born
of flesh is flesh and that which is born of spirit is spirit," meaning that man must be born
again. As the babe is born into the light of this physical world so must the physical and
intellectual man be born into the light of the world of divinity. In the matrix of the
mother the unborn child was deprived and unconscious of the world of material
existence but after its birth it beheld the wonders and beauties of a new realm of life and
being. In the world of the matrix it was utterly ignorant and unable to conceive of these
new conditions but after its transformation it discovers the radiant sun, trees, flowers
and an infinite range of blessings and bounties awaiting it. In the human plane and
kingdom man is a captive of nature and ignorant of the divine world until born of the
breaths of the Holy Spirit out of physical conditions of limitation and deprivation. Then
he beholds the reality of the spiritual realm and kingdom, realizes the narrow restrictions
of the mere human world of existence and becomes conscious of the unlimited and
infinite glories of the world of God. Therefore no matter how man may advance upon the
physical and intellectual plane he is ever in need of the boundless virtues of divinity, the
protection of the Holy Spirit and the face of God.
SCIENCE
The virtues of humanity are many but science is the most noble of them all. The
distinction which man enjoys above and beyond the station of the animal is due to this
paramount virtue. It is a bestowal of God; it is not material, it is divine. Science is an
effulgence of the Sun of Reality, the power of investigating and discovering the verities of
the universe, the means by which man finds a pathway to God. All the powers and
attributes of man are human and hereditary in origin, outcomes of nature's processes,
except the intellect, which is supernatural. Through intellectual and intelligent inquiry
science is the discoverer of all things. It unites present and past, reveals the history of
bygone nations and events, and confers upon man today the essence of all human
knowledge and attainment throughout the ages. By intellectual processes and logical
deductions of reason, this super-power in man can penetrate the mysteries of the future
and anticipate its happenings.
Science is the first emanation from God toward man. All created beings embody the
potentiality of material perfection, but the power of intellectual investigation and
scientific acquisition is a higher virtue specialized to man alone. Other beings and
organisms are deprived of this potentiality and attainment. God has created or deposited
this love of reality in man. The development and progress of a nation is according to the
measure and degree of that nation's scientific attainments. Through this means, its
greatness is continually increased and day by day the welfare and prosperity of its people
are assured.
All blessings are divine in origin but none can be compared with this power of
intellectual investigation and research which is an eternal gift producing fruits of
unending delight. Man is ever partaking of these fruits. All other blessings are
temporary; this is an everlasting possession. Even sovereignty has its limitations and
overthrow; this is a kingship and dominion which none may usurp or destroy. Briefly; it
is an eternal blessing and divine bestowal, the supreme gift of God to man. Therefore you
should put forward your most earnest efforts toward the acquisition of sciences and arts.
The greater your attainment, the higher your standard in the divine purpose. The man of
science is perceiving and endowed with vision whereas he who is ignorant and neglectful
of this development is blind. The investigating mind is attentive, alive; the mind callous
and indifferent is deaf and dead. A scientific man is a true index and representative of
humanity, for through processes of inductive reasoning and research he is informed of
all that appertains to humanity, its status, conditions and happenings. He studies the
human body politic, understands social problems and weaves the web and texture of
civilization. In fact, science may be likened to a mirror wherein the infinite forms and
images of existing things are revealed and reflected. It is the very foundation of all
individual and national development. Without this basis of investigation, development is
impossible. Therefore seek with diligent endeavor the knowledge and attainment of all
that lies within the power of this wonderful bestowal.
We have already stated that science or the attribute of scientific penetration is
supernatural and that all other blessings of God are within the boundary of nature. What
is the proof of this? All created things except man are captives of nature. The stars and
suns swinging through infinite space, all earthly forms of life and existence whether
mineral, vegetable or animal come under the dominion and control of natural law. Man
through scientific knowledge and power rules nature and utilizes her laws to do his
bidding. According to natural limitations he is a creature of earth restricted to life upon
its surface, but through scientific utilization of material laws he soars in the sky, sails
upon the ocean and dives beneath it. The products of his invention and discovery so
familiar to us in daily life were once mysteries of nature. For instance, man has brought
electricity out of the plane of the invisible into the plane of the visible, harnessed and
imprisoned that mysterious natural agent and made it the servant of his needs and
wishes. Similar instances are many but we will not prolong. Man as it were takes the
sword out of nature's hand and with it for his sceptre of authority dominates nature
itself. Nature is without the crown of human faculties and attributes. Man possesses
conscious intelligence and reflection; nature is minus. This is an established
fundamental among philosophers. Man is endowed with volition and memory; nature
has neither. Man can seek out the mysteries latent in nature whereas nature is not
conscious of her own hidden phenomena. Man is progressive; nature is stationary,
without the power of progression or retrogression. Man is endowed with ideal virtues,
for example intellection, volition,--among them faith, confession and acknowledgment of
God, while nature is devoid of all these. The ideal faculties of man, including the capacity
of scientific acquisition are beyond nature's ken. These are powers whereby man is
differentiated and distinguished from all other forms of life. This is the bestowal of
divine idealism, the crown adorning human heads. Notwithstanding the gift of this
supernatural power, it is most amazing that materialists still consider themselves within
the bounds and captivity of nature. The truth is that God has endowed man with virtues,
powers and ideal faculties of which nature is entirely bereft and by which man is
elevated, distinguished and superior. We must thank God for these bestowals, for these
powers He has given us, for this crown He has placed upon our heads.
How shall we utilize these gifts and expend these bounties? By directing our efforts
toward the unification of the human race. We must use these powers in establishing the
oneness of the world of humanity; appreciate these virtues by accomplishing the unity of
the white and colored races; devote this divine intelligence to the perfecting of amity and
accord among all branches of the human family, so that under the protection and
providence of God, the East and West may hold each other's hands and become as lovers.
Then will mankind be as one nation, one race and kind; as waves of one ocean. Although
these waves may differ in form and shape, they are waves of the same sea. Flowers may
be variegated in colors but they are all flowers of one garden. Trees differ though they
grow in the same orchard. All are nourished and quickened into life by the bounty of the
same rain; all grow and develop by the heat and light of the one sun; all are refreshed
and exhilarated by the same breeze; that they may bring forth varied fruits. This is
according to the creative wisdom. If all trees bore the same kind of fruit it would cease to
be delicious. In their never ending variety man finds enjoyment instead of monotony.
And now as I look into your faces I am reminded of trees varying in color and form but
all bearing luscious and delectable fruits, fragrant and delightful to the inner and outer
senses. The radiance and spirituality of this meeting is through the favor of God. Our
hearts are uplifted in thankfulness to Him. Praise be to God! you are living upon the
great continent of the West enjoying the perfect liberty, security and peace of this just
government. There is no cause for sorrow or unhappiness anywhere; every means of
happiness and enjoyment is about you, for in this human world there is no greater
blessing than liberty. You do not know. I who for forty years have been a prisoner, do
know. I do know the value and blessing of liberty. For you have been and are now living
in freedom and you have no fear of anybody. Is there a greater blessing than this?
Freedom! Liberty! Security! These are the great bestowals of God. Therefore praise God!
SPIRITUAL SPRINGTIME
In the world of existence man has traversed successive degrees until he has attained the
human kingdom. In each degree of his progression he has developed capacity for
advancement to the next station and condition. While in the kingdom of the mineral he
was attaining the capacity for promotion into the degree of the vegetable. In the kingdom
of the vegetable he underwent preparation for the world of the animal and from thence
he has come onward to the human degree or kingdom. Throughout this journey of
progression he has ever and always been potentially man.
In the beginning of his human life man was embryonic in the world of the matrix. There
he received capacity and endowment for the reality of human existence. The forces and
powers necessary for this world were bestowed upon him in that limited condition. In
this world he needed eyes; he received them potentially in the other. He needed ears; he
obtained them there in readiness and preparation for his new existence. The powers
requisite in this world were conferred upon him in the world of the matrix, so that when
he entered this realm of real existence he not only possessed all necessary functions and
powers but found provision for his material sustenance awaiting him.
Therefore in this world he must prepare himself for the life beyond. That which he needs
in the world of the Kingdom must be obtained here. Just as he prepared himself in the
world of the matrix by acquiring forces necessary in this sphere of existence, so likewise
the indispensable forces of the divine existence must be potentially attained in this
world.
What is he in need of in the Kingdom which transcends the life and limitation of this
mortal sphere? That world beyond is a world of sanctity and radiance; therefore it is
necessary that in this world he should acquire these divine attributes. In that world there
is need of spirituality, faith, assurance, the knowledge and love of God. These he must
attain in this world so that after his ascension from the earthly to the heavenly Kingdom
he shall find all that is needful in that life eternal ready for him.
That divine world is manifestly a world of lights; therefore man has need of illumination
here. That is a world of love; the love of God is essential. It is a world of perfections;
virtues or perfections must be acquired. That world is vivified by the breaths of the Holy
Spirit; in this world we must seek them. That is the Kingdom of life everlasting; it must
be attained during this vanishing existence.
By what means can man acquire these things? How shall he obtain these merciful gifts
and powers? First, through the knowledge of God. Second, through the love of God.
Third, through faith. Fourth, through philanthropic deeds. Fifth, through self-sacrifice.
Sixth, through severance from this world. Seventh, through sanctity and holiness. Unless
he acquires these forces and attains to these requirements he will surely be deprived of
the life that is eternal. But if he possesses the knowledge of God, becomes ignited
through the fire of the love of God, witnesses the great and mighty signs of the Kingdom,
becomes the cause of love among mankind, and lives in the utmost state of sanctity and
holiness, he shall surely attain to second birth, be baptized by the Holy Spirit and enjoy
everlasting existence.
Is it not astonishing that although man has been created for the knowledge and love of
God, for the virtues of the human world, for spirituality, heavenly illumination and life
eternal, nevertheless he continues ignorant and negligent of all this? Consider how he
seeks knowledge of everything except knowledge of God. For instance, his utmost desire
is to penetrate the mysteries of the lowest strata of the earth. Day by day he strives to
know what can be found ten metres below the surface, what he can discover within the
stone, what he can learn by archaeological research in the dust. He puts forth arduous
labors to fathom terrestrial mysteries but is not at all concerned about knowing the
mysteries of the Kingdom, traversing the illimitable fields of the eternal world, becoming
informed of the divine realities, discovering the secrets of God, attaining the knowledge
of God, witnessing the splendors of the Sun of Truth and realizing the glories of
everlasting life. He is unmindful and thoughtless of these. How much he is attracted to
the mysteries of matter and how completely unaware he is of the mysteries of divinity!
Nay, he is utterly negligent and oblivious of the secrets of divinity. How great his
ignorance! How conducive to his degradation! It is as if a kind and loving father had
provided a library of wonderful books for his son in order that he might be informed of
the mysteries of creation; at the same time surrounding him with every means of comfort
and enjoyment; but the son amuses himself with pebbles and playthings, neglectful of all
his father's gifts and provision. How ignorant and heedless is man! The Father has willed
for him glory eternal and he is content with blindness and deprivation. The Father has
built for him a royal palace but he is playing with the dust; prepared for him garments of
silk but he prefers to remain unclothed; provided for him delicious foods and fruits while
he seeks sustenance in the grasses of the field.
Praise be to God! you have heard the call of the Kingdom. Your eyes are opened; you
have turned to God. Your purpose is the good-pleasure of God, the understanding of the
mysteries of the heart and investigation of the realities. Day and night you must strive
that you may attain to the significances of the heavenly kingdom, perceive the signs of
divinity, acquire certainty of knowledge and realize that this world has a creator, a
vivifier, a provider, an architect,--knowing this through proofs and evidences and not
through susceptibilities,-- nay, rather, through decisive arguments and real vision; that is
to say, visualizing it as clearly as the outer eye beholds the sun. In this way may you
behold the presence of God and attain to the knowledge of the holy, divine
Manifestations.
ETERNAL 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
Bahá'ís 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 Persia to give
their lives in love and devotion to it. It made the Bab the target of a thousand arrows and
caused Bahá'u'lláh 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, Mohammed, the Bab and Bahá'u'lláh. 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 DARKENED LIGHTS
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 conveniences. 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.
THE NEED OF DIVINE EDUCATION
In the books of the prophets certain glad-tidings are recorded which are absolutely true
and free from doubt. The East has ever been the dawning-point of the Sun of Reality. All
the prophets of God have appeared there. The religions of God have been promulgated,
the teachings of God have been spread and the law of God founded in the East. The
Orient has always been the center of lights. The West has acquired illumination from the
East but in some respects the reflection of the light has been greater in the Occident. This
is especially true of Christianity. His Holiness Christ appeared in Palestine and his
teachings were founded there. Although the doors of the Kingdom were opened in that
country and the bestowals of divinity were spread broadcast from its center, the people
of the West have embraced and promulgated Christianity more fully than those in the
East. The Sun of Reality shone forth from the horizon of the East but its heat and ray are
most resplendent in the West where the radiant standard of His Holiness Christ has been
upraised. I have great hopes that the lights of Bahá'u'lláh's appearance may also find the
fullest manifestation and reflection in these western regions; for the teachings of
Bahá'u'lláh are especially applicable to the conditions of the people here. The western
nations are endowed with the capability of understanding the rational and peerless
words of Bahá'u'lláh and realizing that the essence of the teachings of all the former
prophets can be found in his utterance.
The teachings of His Holiness Christ have been promulgated by His Holiness Bahá'u'lláh
who has also revealed new teachings applicable to present conditions in the world of
humanity. He has trained the people of the East through the power and protection of the
Holy Spirit, cemented the souls of humanity together and established the foundations of
international unity.
Through the power of his words the hearts of the people of all religions have been
attuned in harmony. For instance, among the Bahá'ís in Persia there are Christians,
Mohammedans, Zoroastrians, Jews and many others of varying denominations and
beliefs who have been brought together in unity and love in the cause of Bahá'u'lláh.
Although these people were formerly hostile and antagonistic, filled with hatred and
bitterness toward each other, blood-thirsty and pillaging, considering that animosity and
attack were the means of attaining the good-pleasure of God, they have now become
loving and filled with the radiant zeal of fellowship and brotherhood, the purpose of
them all being service to the world of humanity, promotion of international peace, the
unification of the divine religions and deeds of universal philanthropy. By their words
and actions they are proving the verity of His Holiness Bahá'u'lláh.
Consider the animosity and hatred existing today between the various nations of the
world. What disagreements and hostilities arise, what warfare and contention, how
much bloodshed, what injustice and tyranny! Just now there is war in eastern Turkey,
also war between Turkey and Italy. Nations are devoted to conquest and bloodshed,
filled with the animus of religious hatred, seeking the good-pleasure of God by killing
and destroying those whom they consider enemies in their blindness. How ignorant they
are! That which is forbidden by God they consider acceptable to Him. God is love; God
seeketh fellowship, purity, sanctity and long-suffering; these are the attributes of
divinity. Therefore these warring, raging nations have arisen against divinity, imagining
they are serving God. What gross ignorance this is! What injustice, blindness and lack of
realization! Briefly; we must strive with heart and soul in order that this darkness of the
contingent world may be dispelled, that the lights of the Kingdom shall shine upon all
the horizons, the world of humanity become illumined, the image of God become
apparent in human mirrors, the law of God be well established and that all regions of the
world shall enjoy peace, comfort and composure beneath the equitable protection of
God. My admonition and exhortation to you is this: Be kind to all people, love humanity,
consider all mankind as your relations and servants of the most high God. Strive day and
night that animosity and contention may pass away from the hearts of men, that all
religions shall become reconciled and the nations love each other, so that no racial,
religious or political prejudice may remain and the world of humanity behold God as the
beginning and end of all existence. God has created all and all return to God. Therefore
love humanity with all your heart and soul. If you meet a poor man, assist him; if you see
the sick, heal him; reassure the affrighted one, render the cowardly noble and
courageous, educate the ignorant, associate with the stranger. Emulate God. Consider
how kindly, how lovingly He deals with all and follow His example. You must treat
people in accordance with the divine precepts; in other words, treat them as kindly as
God treats them, for this is the greatest attainment possible for the world of humanity.
Furthermore, know ye that God has created in man the power of reason whereby man is
enabled to investigate reality. God has not intended man to blindly imitate his fathers
and ancestors. He has endowed him with mind or the faculty of reasoning by the exercise
of which he is to investigate and discover the truth; and that which he finds real and true,
he must accept. He must not be an imitator or blind follower of any soul. He must not
rely implicitly upon the opinion of any man without investigation; nay, each soul must
seek intelligently and independently, arriving at a real conclusion and bound only by that
reality. The greatest cause of bereavement and disheartening in the world of humanity is
ignorance based upon blind imitation. It is due to this that wars and battles prevail; from
this cause hatred and animosity arise continually among mankind. Through failure to
investigate reality the Jews rejected His Holiness Jesus Christ. They were expecting his
coming; by day and night they mourned and lamented, saying, "O God! hasten thou the
day of the advent of Christ," expressing most intense longing for the Messiah but when
His Holiness Christ appeared they denied and rejected him, treated him with arrogant
contempt, sentenced him to death and finally crucified him. Why did this happen?
Because they were blindly following imitations, believing that which had descended to
them as a heritage from their fathers and ancestors; tenaciously holding to it and
refusing to investigate the reality of Christ. Therefore they were deprived of the bounties
of His Holiness whereas if they had forsaken imitations and investigated the reality of
the Messiah they would have surely been guided to believing in him. Instead of this, they
said, "We have heard from our fathers and have read in the old testament that His
Holiness Christ must come from an unknown place; now we find that this one has come
from Nazareth." Steeped in the literal interpretation and imitating the beliefs of fathers
and ancestors they failed to understand the fact that although the body of Jesus came
from Nazareth, the reality of the Christ came from the unknown place of the divine
Kingdom. They also said that the sceptre of His Holiness Christ would be of iron, that is
to say he should wield a sword. When His Holiness Christ appeared, he did possess a
sword but it was the sword of his tongue with which he separated the false from the true;
but the Jews were blind to the spiritual significance and symbolism of the prophetic
words. They also expected that the Messiah would sit upon the throne of David whereas
His Holiness the Christ had neither throne nor semblance of sovereignty; nay, rather, he
was a poor man, apparently abject and vanquished; therefore how could he be the
veritable Christ? This was one of their most insistent objections based upon ancestral
interpretation and teaching. In reality His Holiness Christ was glorified with an eternal
sovereignty and everlasting dominion, spiritual and not temporal. His throne and
kingdom were established in human hearts where he reigns with power and authority
without end. Notwithstanding the fulfillment of all the prophetic signs in His Holiness,
the Jews denied him and entered the period of their deprivation because of their
allegiance to imitations and ancestral forms.
Among other objections, they said, "We are promised through the tongue of the prophets
that His Holiness Christ at the time of his coming would proclaim the law of the torah
whereas now we see this person abrogating the commands of the pentateuch, disturbing
our blessed sabbath and abolishing the law of divorce. He has left nothing of the ancient
law of Moses, therefore he is the enemy of Moses." In reality His Holiness Christ
proclaimed and completed the law of Moses. He was the very helper and assister of
Moses. He spread the book of Moses throughout the world and established anew the
fundamentals of the law revealed by him. He abolished certain unimportant laws and
forms which were no longer compatible with the exigencies of the time, such as divorce
and plurality of wives. The Jews did not comprehend this, and the cause of their
ignorance was blind and tenacious adherence to imitations of ancient forms and
teachings; therefore they finally sentenced His Holiness to death.
They likewise said, "Through the tongues of the prophets it was announced that during
the time of Christ's appearance the justice of God would prevail throughout the world,
tyranny and oppression would be unknown, justice would even extend to the animal
kingdom, ferocious beasts would associate in gentleness and peace, the wolf and the
lamb would drink from the same spring, the lion and the deer meet in the same meadow,
the eagle and quail dwell together in the same nest; but instead of this, we see that
during the time of this supposed Christ the Romans have conquered Palestine and are
ruling it with extreme tyranny, justice is nowhere apparent and signs of peace in the
kingdom are conspicuously absent." These statements and attitudes of the Jews were
inherited from their fathers; blind allegiance to literal expectations which did not come
to pass during the time of Jesus Christ. The real purport of these prophetic statements
was that various peoples symbolized by the wolf and lamb between whom love and
fellowship were impossible would come together during Messiah's reign, drink from the
same fountain of life in his teachings and become his devoted followers. This was
realized when peoples of all religions, nationalities and dispositions became united in
their beliefs and followed Christ in humility, associating in love and brotherhood under
the shadow of his divine protection. The Jews, being blind to this and holding to their
bigoted imitations, were insolent and arrogant toward His Holiness and crucified him.
Had they investigated the reality of Christ they would have beheld his beauty and truth.
God has given man the eye of investigation by which he may see and recognize truth. He
has endowed man with ears that he may hear the message of reality and conferred upon
him the gift of reason by which he may discover things for himself. This is his
endowment and equipment for the investigation of reality. Man is not intended to see
through the eyes of another, hear through another's ears nor comprehend with another's
brain. Each human creature has individual endowment, power and responsibility in the
creative plan of God. Therefore depend upon your own reason and judgment and adhere
to the outcome of your own investigation; otherwise you will be utterly submerged in the
sea of ignorance and deprived of all the bounties of God. Turn to God, supplicate humbly
at His threshold, seeking assistance and confirmation, that God may rend asunder the
veils that obscure your vision. Then will your eyes be filled with illumination, face to face
you will behold the reality of God and your heart become completely purified from the
dross of ignorance, reflecting the glories and bounties of the Kingdom.
Holy souls are like soil which has been plowed and tilled with much earnest labor; the
thorns and thistles cast aside and all weeds uprooted. Such soil is most fruitful and the
harvest from it will prove full and plenteous. In this same way man must free himself
from the weeds of ignorance, thorns of superstitions and thistles of imitations, that he
may discover reality in the harvests of true knowledge. Otherwise the discovery of reality
is impossible, contention and divergence of religious belief will always remain and
mankind, like ferocious wolves will rage and attack each other in hatred and antagonism.
We supplicate God that He may destroy the veils which limit our vision and that these
becloudings which darken the way of the manifestation of the shining lights may be
dispelled in order that the effulgent Sun of Reality may shine forth. We implore and
invoke God, seeking His assistance and confirmation. Man is a child of God; most noble,
lofty and beloved by God his creator. Therefore he must ever strive that the divine
bounties and virtues bestowed upon him may prevail and control him. Just now the soil
of human hearts seems like black earth, but in the innermost substance of this dark soil
there are thousands of fragrant flowers latent. We must endeavor to cultivate and
awaken these potentialities, discover the secret treasure in this very mine and depository
of God, bring forth these resplendent powers long hidden in human hearts. Then will the
glories of both worlds be blended and increased and the quintessence of human
existence be made manifest.
We must not be content with simply following a certain course because we find our
fathers pursued that course. It is the duty of everyone to investigate reality, and
investigation of reality by another will not do for us. If all in the world were rich and one
man poor, of what use are these riches to that man? If all the world be virtuous and a
man steeped in vice, what good results are forthcoming from him? If all the world be
resplendent and a man blind, where are his benefits? If all the world be in plenty and a
man hungry, what sustenance does he derive? Therefore every man must be an
investigator for himself. Ideas and beliefs left by his fathers and ancestors as a heritage
will not suffice, for adherence to these are but imitations and imitations have ever been a
cause of disappointment and misguidance. Be investigators of reality, that you may
attain the verity of truth and life.
You have asked why it was necessary for the soul that was from God to make this journey
back to God. Would you like to understand the reality of this question just as I teach it or
do you wish to hear it as the world teaches it?--for if I should answer you according to
the latter way, this would be but imitation and would not make the subject clear.
The reality underlying this question is that the evil spirit, Satan or whatever is
interpreted as evil, refers to the lower nature in man. This baser nature is symbolized in
various ways. In man there are two expressions, one is the expression of nature, the
other the expression of the spiritual realm. The world of nature is defective. Look at it
clearly, casting aside all superstition and imagination. If you should leave a man
uneducated and barbarous in the wilds of Africa, would there be any doubt about his
remaining ignorant? God has never created an evil spirit; all such ideas and
nomenclature are symbols expressing the mere human or earthly nature of man. It is an
essential condition of the soil of earth that thorns, weeds and fruitless trees may grow
from it. Relatively speaking, this is evil; it is simply the lower state and baser product of
nature.
It is evident therefore that man is in need of divine education and inspiration; that the
spirit and bounties of God are essential to his development. That is to say, the teachings
of Christ and the prophets are necessary for his education and guidance. Why? Because
they are the divine gardeners who till the earth of human hearts and minds. They
educate man, uproot the weeds, burn the thorns and remodel the waste places into
gardens and orchards where fruitful trees grow. The wisdom and purpose of their
training is that man must pass from degree to degree of progressive unfoldment until
perfection is attained. For instance, if a man should live his entire life in one city, he
cannot gain a knowledge of the whole world. To become perfectly informed he must visit
other cities, see the mountains and valleys, cross the rivers and traverse the plains. In
other words, without progressive and universal education, perfection will not be
attained.
Man must walk in many paths and be subjected to various processes in his evolution
upward. Physically he is not born in full stature but passes through consecutive stages of
foetus, infant, childhood, youth, maturity and old age. Suppose he had the power to
remain young throughout his life. He then would not understand the meaning of old age
and could not believe it existed. If he could not realize the condition of old age he would
not know that he was young. He would not know the difference between young and old
without experiencing the old. Unless you have passed through the state of infancy how
would you know this was an infant beside you? If there was no wrong how would you
recognize the right? If it were not for sin how would you appreciate virtue? If evil deeds
were unknown how could you commend good actions? If sickness did not exist how
would you understand health? Evil is non-existent; it is the absence of good; sickness is
the loss of health; poverty the lack of riches. When wealth disappears you are poor; you
look within the treasure box but find nothing there. Without knowledge there is
ignorance; therefore ignorance is simply the lack of knowledge. Death is the absence of
life. Therefore on the one hand we have existence; on the other, nonexistence, negation
or absence of existence.
Briefly; the journey of the soul is necessary. The pathway of life is the road which leads to
divine knowledge and attainment. Without training and guidance the soul could never
progress beyond the conditions of its lower nature which is ignorant and defective.
RELIGION: ESSENTIAL AND NON-ESSENTIAL
The world of existence is an emanation of the merciful attribute of God. God has shone
forth upon the phenomena of being through His effulgence of mercy and He is clement
and kind to all His creation. Therefore the world of humanity must ever be the recipient
of bounties from the eternal Lord; even as His Holiness Christ has declared, "Be ye
perfect even as your Father which is in heaven." For His bounties like the light and heat
of the sun in the material heavens descend alike upon all mankind. Consequently man
must learn the lesson of kindness and beneficence from God Himself. Just as God is kind
to all humanity, man also must be kind to his fellow creatures. If his attitude is just and
loving toward his fellow men, toward all creation, then indeed is he worthy of being
pronounced the image and likeness of God.
Brotherhood or fraternity is of different kinds. It may be family association, the intimate
relationship of the household. This is limited and subject to change and disruption. How
often it happens that in a family, love and agreement are changed into enmity and
antagonism. Another form of fraternity is manifest in patriotism. Man loves his fellow-
men because they belong to the same nativity. This is also limited and subject to change
and disintegration, as for instance when sons of the same fatherland are opposed to each
other in war, bloodshed and battle. Still another brotherhood or fraternity is that which
arises from racial unity, the oneness of racial origin, producing ties of affinity and
association. This likewise has its limitation and liability to change, for often war and
deadly strife have been witnessed between people and nations of the same racial lineage.
There is a fourth kind of brotherhood, the attitude of man toward humanity itself, the
altruistic love of humankind and recognition of the fundamental human bond. Although
this is unlimited it is nevertheless susceptible to change and destruction. Even from this
universal fraternal bond the looked-for result does not appear. What is the looked-for
result? Loving-kindness among all human creatures and a firm, indestructible
brotherhood which includes all the divine possibilities and significances in humanity.
Therefore it is evident that fraternity, love and kindness based upon family, nativity, race
or an attitude of altruism are neither sufficient nor permanent since all of them are
limited, restricted and liable to change and disruption. For in the family there is discord
and alienation; among sons of the same fatherland strife and internecine warfare are
witnessed; between those of a given race, hostility and hatred are frequent; and even
among the altruists varying aspects of opinion and lack of unselfish devotion give little
promise of permanent and indestructible unity among mankind.
Therefore the Lord of mankind has caused His holy divine Manifestations to come into
the world. He has revealed His heavenly books in order to establish spiritual
brotherhood, and through the power of the Holy Spirit has made it practicable for perfect
fraternity to be realized among mankind. And when through the breaths of the Holy
Spirit this perfect fraternity and agreement are established amongst men, this
brotherhood and love being spiritual in character, this loving-kindness being heavenly,
these constraining bonds being divine, a unity appears which is indissoluble, unchanging
and never subject to transformation. It is ever the same and will forever remain the
same. For example consider the foundation of the brotherhood laid by His Holiness
Christ. Observe how that fraternity was conducive to unity and accord and how it
brought various souls to a plane of uniform attainment where they were willing to
sacrifice their lives for each other. They were content to renounce possessions and ready
to joyously forfeit life itself. They lived together in such love and fellowship that even
Galen, the famous Greek philosopher, who was not a Christian, in his work entitled "The
Progress of the Nations" says that religious beliefs are greatly conducive to the
foundation of real civilization. As a proof thereof he says, "A certain number of people
contemporaneous with us are known as Christians. These enjoy the superlative degree of
moral civilization. Each one of them is a great philosopher because they live together in
the utmost love and good-fellowship. They sacrifice life for each other. They offer worldly
possessions for each other. You can say of the Christian people that they are as one
person. There is a bond amongst them that is indissoluble in character."
It is evident therefore that the foundation of real brotherhood, the cause of loving co-
operation and reciprocity and the source of real kindness and unselfish devotion is none
other than the breaths of the Holy Spirit. Without this influence and animus it is
impossible. We may be able to realize some degrees of fraternity through other motives
but these are limited associations and subject to change. When human brotherhood is
founded upon the Holy Spirit, it is eternal, changeless, unlimited.
In various parts of the Orient there was a time when brotherhood, loving-kindness and
all the praiseworthy qualities of mankind seemed to have disappeared. There was no
evidence of patriotic, religious or racial fraternity but conditions of bigotry, hatred and
prejudice prevailed instead. The adherents of each religion were violent enemies of the
others, filled with the spirit of hostility and eager for shedding of blood. The present war
in the Balkans furnishes a parallel of these conditions. Consider the bloodshed, ferocity
and oppression manifested there even in this enlightened century; all of it based
fundamentally upon religious prejudice and disagreement. For the nations involved
belong to the same races and nativities, nevertheless they are savage and merciless
toward each other. Similar deplorable conditions prevailed in Persia in the nineteenth
century. Darkness and ignorant fanaticism were widespread; no trace of fellowship or
brotherhood existed amongst the races. On the contrary, human hearts were filled with
rage and hatred; darkness and gloom were manifest in human lives and conditions
everywhere. At such a time as this His Holiness Bahá'u'lláh appeared upon the divine
horizon, even as the glory of the sun, and in that gross darkness and hopelessness of the
human world there shone a great light. He founded the oneness of the world of
humanity, declaring that all mankind are as sheep and that God is the real and true
shepherd. The shepherd is one and all people are of his flock.
The world of humanity is one and God is equally kind to all. What then is the source of
unkindness and hatred in the human world? This real shepherd loves all his sheep. He
leads them in green pastures. He rears and protects them. What then is the source of
enmity and alienation among humankind? Whence this conflict and strife? The real
underlying cause is lack of religious unity and association for in each of the great
religions we find superstition, blind imitation of creeds, and theological formulae
adhered to instead of the divine fundamentals, causing difference and divergence among
mankind instead of agreement and fellowship. Consequently strife, hatred and warfare
have arisen, based upon this divergence and separation. If we investigate the foundations
of the divine religions, we find them to be one, absolutely changeless and never subject to
transformation. For example each of the divine religions contains two kinds of laws or
ordinances. One division concerns the world of morality and ethical institutions. These
are the essential ordinances. They instill and awaken the knowledge and love of God,
love for humanity, the virtues of the world of mankind, the attributes of the divine
kingdom, rebirth and resurrection from the kingdom of nature. These constitute one
kind of divine law which is common to all and never subject to change. From the dawn of
the Adamic cycle to the present day this fundamental law of God has continued
changeless. This is the foundation of divine religion.
The second division comprises laws and institutions which provide for human needs and
conditions according to exigencies of time and place. These are accidental, of no essential
importance and should never have been made the cause and source of human
contention. For example during the time of His Holiness Moses--Upon him be peace!
--according to the exigencies of that period, divorce was permissible. During the cycle of
His Holiness Christ inasmuch as divorce was not in conformity with the time and
conditions His Holiness Jesus Christ abrogated it. In the cycle of Moses plurality of wives
was permissible but during the time of His Holiness Christ the exigency which had
sanctioned it did not exist, therefore it was forbidden. His Holiness Moses lived in the
wilderness and desert of Sinai; therefore his ordinances and commandments were in
conformity with those conditions. The penalty for theft was to cut off a man's hand. An
ordinance of this kind was in keeping with desert life but not compatible with conditions
of the present day. Such ordinances therefore constitute the second or non-essential
division of the divine religions and are not of importance for they deal with human
transactions which are ever changing according to the requirements of time and place.
Therefore the intrinsic foundations of the divine religions are one. As this is true, why
should hostility and strife exist among them? Why should this hatred and warfare,
ferocity and bloodshed continue? Is this allowable and justified? God forbid!
RELIGION RENEWED
Creation is the expression of motion. Motion is life. A moving object is a living object
whereas that which is motionless and inert is as dead. All created forms are progressive
in their planes or kingdoms of existence under the stimulus of the power or spirit of life.
The universal energy is dynamic. Nothing is stationary in the material world of outer
phenomena or in the inner world of intellect and consciousness.
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? 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 virtue 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 Mohammedan 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 re-formation 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.
DIVINE LOVE
Every subject presented to a thoughtful audience must be supported by rational proofs
and logical arguments. Proofs are of four kinds: first, through sense-perception; second,
through the reasoning faculty; third, from traditional or scriptural authority; fourth,
through the medium of inspiration. That is to say, there are four criterions or standards
of judgment by which the human mind reaches its conclusions. We will first consider the
criterion of the senses. This is a standard still held to by the materialistic philosophers of
the world. They believe that whatever is perceptible to the senses is a verity, a certainty
and without doubt existent. For example, they say, "Here is a lamp which you see, and
because it is perceptible to the sense of sight you cannot doubt its existence. There is a
tree; your sense of vision assures you of its reality which is beyond question. This is a
man; you see that he is a man; therefore he exists." In a word, everything confirmed by
the senses is assumed to be as undoubted and unquestioned as the product of five
multiplied by five; it cannot be twenty-six nor less than twenty-five. Consequently the
materialistic philosophers consider the criterion of the senses to be first and foremost.
But in the estimation of the divine philosophers this proof and assurance is not reliable;
nay, rather, they deem the standard of the senses to be false because it is imperfect.
Sight, for instance, is one of the most important of the senses, yet it is subject to many
aberrations and inaccuracies. The eye sees the mirage as a body of water, regards images
in the mirror as realities when they are but reflections. A man sailing upon the river
imagines that objects upon the shore are moving whereas he is in motion and they are
stationary. To the eye the earth appears fixed while the sun and stars revolve about it. As
a matter of fact the heavenly orbs are stationary and the earth turning upon its axis. The
colossal suns, planets and constellations which shine in the heavens appear small, nay,
infinitesimal to human vision whereas in reality they are vastly greater than the earth in
dimension and volume. A whirling spark appears to the sight as a circle of fire. There are
numberless instances of this kind which show the error and inaccuracy of the senses.
Therefore the divine philosophers have considered this standard of judgment to be
defective and unreliable.
The second criterion is that of the intellect. The ancient philosophers in particular
considered the intellect to be the most important agency of judgment. Among the wise
men of Greece, Rome, Persia and Egypt the criterion of true proof was reason. They held
that every matter submitted to the reasoning faculty could be proved true or false and
must be accepted or rejected accordingly. But in the estimation of the people of insight
this criterion is likewise defective and unreliable, for these same philosophers who held
to reason or intellect as the standard of human judgment have differed widely among
themselves upon every subject of investigation. The statements of the Greek
philosophers are contradictory to the conclusions of the Persian sages. Even among the
Greek philosophers themselves there is continual variance and lack of agreement upon
any given subject. Great difference of thought also prevailed between the wise men of
Greece and Rome. Therefore if the criterion of reason or intellect constituted a correct
and infallible standard of judgment, those who tested and applied it should have arrived
at the same conclusions. As they differ and are contradictory in conclusions it is an
evidence that the method and standard of test must have been faulty and insufficient.
The third criterion or standard of proof is traditional or scriptural, namely, that every
statement of conclusion should be supported by traditions recorded in certain religious
books. When we come to consider even the holy books--the books of God--we are led to
ask, "Who understands these books? By what authority of explanation may these books
be understood?" It must be the authority of human reason, and if reason or intellect
finds itself incapable of explaining certain questions, or if the possessors of intellect
contradict each other in the interpretation of traditions, how can such a criterion be
relied upon for accurate conclusions?
The fourth standard is that of inspiration. In past centuries many philosophers have
claimed illumination or revelation, prefacing their statements by the announcement that
"this subject has been revealed through me" or "thus do I speak by inspiration." Of this
class were the philosophers of the Illuminati. Inspirations are the promptings or
susceptibilities of the human heart. The promptings of the heart are sometimes satanic.
How are we to differentiate them? How are we to tell whether a given statement is an
inspiration and prompting of the heart through the merciful assistance or through the
satanic agency?
Consequently it has become evident that the four criterions or standards of judgment by
which the human mind reaches its conclusions are faulty and inaccurate. All of them are
liable to mistake and error in conclusions. But a statement presented to the mind
accompanied by proofs which the senses can perceive to be correct, which the faculty of
reason can accept, which is in accord with traditional authority and sanctioned by the
promptings of the heart, can be adjudged and relied upon as perfectly correct, for it has
been proved and tested by all the standards of judgment and found to be complete.
When we apply but one test there are possibilities of mistake. This is self-evident and
manifest.
We will now consider the subject of "Love" which has been suggested, submitting it to
the four standards of judgment and thereby reaching our conclusions.
We declare that love is the cause of the existence of all phenomena and that the absence
of love is the cause of disintegration or nonexistence. Love is the conscious bestowal of
God, the bond of affiliation in all phenomena. We will first consider the proof of this
through sense-perception. As we look upon the universe we observe that all composite
beings or existing phenomena are made up primarily of single elements bound together
by a power of attraction. Through this power of attraction, cohesion has become manifest
between atoms of these composing elements. The resultant being is a phenomenon of the
lower contingent type. The power of cohesion expressed in the mineral kingdom is in
reality love or affinity manifested in a low degree according to the exigencies of the
mineral world. We take a step higher into the vegetable kingdom where we find an
increased power of attraction has become manifest among the composing elements
which form phenomena. Through this degree of attraction a cellular admixture is
produced among these elements which make up the body of a plant. Therefore in the
degree of the vegetable kingdom there is love. We enter the animal kingdom and find the
attractive power binding together single elements as in the mineral, plus the cellular
admixture as in the vegetable, plus the phenomena of feelings or susceptibilities. We
observe that the animals are susceptible to certain affiliation and fellowship, and that
they exercise natural selection. This elemental attraction, this admixture and selective
affinity is love manifest in the degree of the animal kingdom.
Finally we come to the kingdom of man. As this is the superior kingdom, the light of love
is more resplendent. In man we find the power of attraction among the elements which
compose his material body, plus the attraction which produces cellular admixture or
power augmentative, plus the attraction which characterizes the sensibilities of the
animal kingdom, but still beyond and above all these lower powers we discover in the
being of man the attraction of heart, the susceptibilities and affinities which bind men
together, enabling them to live and associate in friendship and solidarity. It is therefore
evident that in the world of humanity the greatest king and sovereign is love. If love were
extinguished, the power of attraction dispelled, the affinity of human hearts destroyed,
the phenomena of human life would disappear.
This is a proof perceptible to the senses, acceptable to reason, in accord with traditions
and teachings of the holy books and verified by the promptings of human hearts
themselves. It is a proof upon which we can absolutely rely and declare to be complete.
But these are only degrees of love which exist in the natural or physical world. Their
manifestation is ever according to the requirement of natural conditions and standards.
Real love is the love which exists between God and His servants, the love which binds
together holy souls. This is the love of the spiritual world, not the love of physical bodies
and organisms. For example, consider and observe how the bestowals of God
successively descend upon mankind; how the divine effulgences ever shine upon the
human world. There can be no doubt that these bestowals, these bounties, these
effulgences emanate from love. Unless love be the divine motive, it would be impossible
for the heart of man to attain or receive them. Unless love exists the divine blessing could
not descend upon any object or thing. Unless there be love the recipient of divine
effulgence could not radiate and reflect that effulgence upon other objects. If we are of
those who perceive, we realize that the bounties of God manifest themselves
continuously, even as the rays of the sun unceasingly emanate from the solar center. The
phenomenal world through the resplendent effulgence of the sun is radiant and bright.
In the same way the realm of hearts and spirits is illumined and resuscitated through the
shining rays of the Sun of Reality and the bounties of the love of God. Thereby the world
of existence, the kingdom of hearts and spirits is ever quickened into life. Were it not for
the love of God, hearts would be inanimate, spirits would wither and the reality of man
would be bereft of the everlasting bestowals.
Consider to what extent the love of God makes itself manifest. Among the signs of His
love which appear in the world are the dawning-point of His Manifestations. What an
infinite degree of love is reflected by the divine Manifestations toward mankind! For the
sake of guiding the people they have willingly forfeited their lives to resuscitate human
hearts. They have accepted the cross. To enable human souls to attain the supreme
degree of advancement, they have suffered during their limited years extreme ordeals
and difficulties. If His Holiness Jesus Christ had not possessed love for the world of
humanity, surely he would not have welcomed the cross. He was crucified for the love of
mankind. Consider the infinite degree of that love. Without love for humanity John the
Baptist would not have offered his life. It has been likewise with all the prophets and holy
souls. If His Holiness the Bab had not manifested love for mankind, surely he would not
have offered his breast for a thousand bullets. If His Holiness Bahá'u'lláh had not been
aflame with love for humanity he would not have willingly accepted forty years'
imprisonment.
Observe how rarely human souls sacrifice their pleasure or comfort for others; how
improbable that a man would offer his eye or suffer himself to be dismembered for the
benefit of another. Yet all the divine Manifestations suffered, offered their lives and
blood, sacrificed their existence, comfort and all they possessed for the sake of mankind.
Therefore consider how much they love. Were it not for their love for humanity, spiritual
love would be mere nomenclature. Were it not for their illumination, human souls would
not be radiant. How effective is their love! This is a sign of the love of God; a ray of the
Sun of Reality.
Therefore we must give praise unto God, for it is the light of His bounty which has shone
upon us through His love which is everlasting. His divine Manifestations have offered
their lives through love for us. Consider then what the love of God means. Were it not for
the love of God all the spirits would be inanimate. The meaning of this is not physical
death; nay, rather, it is that condition concerning which His Holiness Christ declared,
"Let the dead bury their dead, for that which is born of the flesh is flesh, and that which
is born of the spirit is spirit." Were it not for the love of God the hearts would not be
illumined. Were it not for the love of God the pathway of the Kingdom would not be
opened. Were it not for the love of God the holy books would not have been revealed.
Were it not for the love of God the divine prophets would not have been sent to the
world. The foundation of all these bestowals is the love of God. Therefore in the human
world there is no greater power than the love of God. It is the love of God which has
brought us together here tonight. It is the love of God which is affiliating the East and the
West. It is the love of God which has resuscitated the world. Now we must offer thanks to
God that such a great bestowal and effulgence has been revealed to us.
We come to another aspect of our subject--Are the workings and effects of love confined
to this world or do they extend on and on to another existence? Will its influence affect
our existence here only or will it extend to the life everlasting? When we look upon the
human kingdom we readily observe that it is superior to all others. In the differentiation
of life in the world of existence, there are four degrees or kingdoms,--the mineral,
vegetable, animal, and human. The mineral kingdom is possessed of a certain virtue
which we term cohesion. The vegetable kingdom possesses cohesive properties plus the
power of growth or power augmentative. The animal kingdom is possessed of the virtues
of the mineral and vegetable plus the powers of the senses. But the animal although
gifted with sensibilities is utterly bereft of consciousness, absolutely out of touch with the
world of consciousness and spirit. The animal possesses no powers by which it can make
discoveries which lie beyond the realm of the senses. It has no power of intellectual
origination. For example, an animal located in Europe is not capable of discovering the
continent of America. It understands only phenomena which come within the range of its
senses and instinct. It cannot abstractly reason out anything. The animal cannot
conceive of the earth being spherical or revolving upon its axis. It cannot apprehend that
the little stars in the heavens are tremendous worlds vastly greater than the earth. The
animal cannot abstractly conceive of intellect. Of these powers it is bereft. Therefore
these powers are peculiar to man and it is made evident that in the human kingdom
there is a reality of which the animal is minus. What is that reality? It is the spirit of man.
By it man is distinguished above all the other phenomenal kingdoms. Although he
possesses all the virtues of the lower kingdoms he is further endowed with the spiritual
faculty, the heavenly gift of consciousness.
All material phenomena are subject to nature. All material organisms are captives of
nature. None of them can deviate in the slightest from the law of nature. This earth,
these great mountains, the animals with their wonderful powers and instincts cannot go
beyond natural limitations. All things are captives of nature except man. Man is the
sovereign of nature; he breaks nature's laws. Though an animal fitted by nature to live
upon the surface of the earth he flies in the air like a bird, sails upon the ocean and dives
deep beneath its waves in submarines. Man is gifted with a power whereby he penetrates
and discovers the laws of nature, brings them forth from the world of invisibility into the
plane of visibility. Electricity was once a latent force of nature. According to nature's laws
it should remain a hidden secret, but the spirit of man discovered it, brought it forth
from its secret depository and made its phenomena visible. It is evident and manifest
that man is capable of breaking nature's laws. How does he accomplish it? Through a
spirit with which God has endowed him at creation. This is a proof that the spirit of man
differentiates and distinguishes him above all the lower kingdoms. It is this spirit to
which the verse in the Old Testament refers when it states that man has been created
"after the image and likeness of God". The spirit of man alone penetrates the realities of
God and partakes of the divine bounties.
THE FOUNDATION OF RELIGION
God is one; the effulgence of God is one; and humanity constitutes the servants of that
one God. God is kind to all. He creates and provides for all; and all are under His care
and protection. The Sun of Truth, the Word of God shines upon all mankind; the divine
cloud pours down its precious rain; the gentle zephyrs of His mercy blow and all
humanity is submerged in the ocean of His eternal justice and loving-kindness.
But we have acted contrary to the will and good-pleasure of God. We have been the cause
of enmity and disunion. We have separated from each other and risen against each other
in opposition and strife. How many have been the wars between peoples and nations!
What bloodshed! Numberless are the cities and homes which have been laid waste. All of
this has been contrary to the good-pleasure of God for He hath willed love for humanity.
He is clement and merciful to all His creatures. He hath ordained amity and fellowship
amongst men.
Most regrettable of all is the state of difference and divergence we have created between
each other in the name of religion imagining that a paramount duty in our religious
belief is that of alienation and estrangement, that we should shun each other and
consider each other contaminated with error and infidelity. In reality the foundations of
the divine religions are one and the same. The differences which have arisen between us
are due to blind imitations of dogmatic beliefs and adherence to ancestral forms of
worship. His Holiness Abraham was the founder of reality. His Holiness Moses, His
Holiness Christ, His Holiness Mohammed were the manifestations of reality. His
Holiness Bahá'u'lláh was the glory of reality. This is not simply an assertion; it will be
proved.
Let me ask your closest attention in considering this subject. The divine religions
embody two kinds of ordinances. First, those which constitute essential or spiritual
teachings of the Word of God. These are faith in God, the acquirement of the virtues
which characterize perfect manhood, praiseworthy moralities, the acquisition of the
bestowals and bounties emanating from the divine effulgences; in brief, the ordinances
which concern the realm of morals and ethics. This is the fundamental aspect of the
religion of God and this is of the highest importance because knowledge of God is the
fundamental requirement of man. Man must comprehend the oneness of divinity. He
must come to know and acknowledge the precepts of God and realize for a certainty that
the ethical development of humanity is dependent upon religion. He must get rid of all
defects and seek the attainment of heavenly virtues in order that he may prove to be the
image and likeness of God. It is recorded in the holy bible that God said, "Let us make
man in our image, after our likeness." It is self-evident that the image and likeness
mentioned do not apply to the form and semblance of a human being because the reality
of divinity is not limited to any form or figure. Nay, rather the attributes and
characteristics of God are intended. Even as God is pronounced to be just, man must
likewise be just. As God is loving and kind to all men, man must likewise manifest
loving-kindness to all humanity. As God is loyal and truthful, man must show forth the
same attributes in the human world. Even as God exercises mercy toward all, man must
prove himself to be the manifestation of mercy. In a word, the "image and likeness of
God" constitute the virtues of God, and man is intended to become the recipient of the
effulgences of divine attributes. This is the essential foundation of all the divine religions,
the reality itself, common to all. His Holiness Abraham promulgated this; His Holiness
Moses proclaimed it. His Holiness Christ and all the prophets upheld this standard and
aspect of divine religion.
Secondly: Laws and ordinances which are temporary and non-essential. These concern
human transactions and relations. They are accidental and subject to change according
to the exigencies of time and place. These ordinances are neither permanent nor
fundamental. For instance during the time of Noah it was expedient that sea foods be
considered as lawful; therefore God commanded Noah to partake of all marine animal
life. During the time of Moses this was not in accordance with the exigencies of Israel's
existence, therefore a second command was revealed partly abrogating the law
concerning marine foods. During the time of Abraham--Upon him be peace!--camel's
milk was considered a lawful and acceptable food; likewise the flesh of the camel; but
during Jacob's time because of a certain vow he made, this became unlawful. These are
non-essential temporary laws. In the holy bible there are certain commandments which
according to those bygone times constituted the very spirit of the age, the very light of
that period. For example according to the law of the torah if a man committed theft of a
certain amount they cut off his hand. Is it practicable and reasonable in this present day
to cut off a man's hand for the theft of a dollar? In the torah there are ten ordinances
concerning murder. Could these be made effective today? Unquestionably no; times have
changed. According to the explicit text of the bible if a man should change or break the
law of the Sabbath or if he should touch fire on the Sabbath he must be killed. Today
such a law is abrogated. The torah declares that if a man should speak a disrespectful
word to his father he should suffer the penalty of death. Is this possible of enforcement
now? No; human conditions have undergone changes. Likewise during the time of Christ
certain minor ordinances conformable to that period were enforced.
It has been shown conclusively therefore that the foundation of the religion of God
remains permanent and unchanging. It is that fixed foundation which insures the
progress and stability of the body politic and the illumination of humanity. It has ever
been the cause of love and justice amongst men. It works for the true fellowship and
unification of all mankind for it never changes and is not subject to supersedure. The
accidental or non-essential laws which regulate the transactions of the social body and
everyday affairs of life are changeable and subject to abrogation.
Let me ask what is the purpose of prophethood? Why has God sent the prophets? It is
self-evident that the prophets are the educators of men and the teachers of the human
race. They come to bestow universal education upon humanity, to give humanity
training, to uplift the human race from the abyss of despair and desolation and enable
man to attain the apogee of advancement and glory. The people are in darkness; the
prophets bring them into the realm of light. They are in a state of utter imperfection; the
prophets imbue them with perfections. The purpose of the prophetic mission is no other
than the education and guidance of the people. Therefore we must regard and be on the
lookout for the man who is thus qualified; that is to say any soul who proves to be the
educator of mankind and the teacher of the human race is undoubtedly the prophet of
his age.
For example let us review the events connected with the history of His Holiness Moses--
Upon him be peace! His Holiness dwelt in Midian at a time when the children of Israel
were in captivity and bondage in the land of Egypt, subjected to every tyranny and severe
oppression. They were illiterate and ignorant, undergoing cruel ordeals and experiences.
They were in such a state of helplessness and impotence that it was proverbial to state
that one Egyptian could overcome ten Israelites. At such a time as this and under such
forbidding conditions His Holiness Moses appeared and shone forth with a heavenly
radiance. He saved Israel from the bondage of Pharaoh and released them from captivity.
He led them out of the land of Egypt and into the Holy Land. They had been scattered
and broken; he unified and disciplined them; conferred upon them the blessing of
wisdom and knowledge. They had been slaves; he made them princes. They were
ignorant; he made them learned; they were imperfect; he enabled them to attain
perfection. In a word--he led them out of their condition of hopelessness and brought
them to efficiency in the plane of confidence and valor. They became renowned
throughout the ancient world until finally in the zenith and splendor of their new
civilization the glory of the sovereignty of Solomon was attained. Through the guidance
and training of His Holiness Moses these slaves and captives became the dominating
people amongst the nations. Not only in physical and military superiority were they
renowned but in all the degrees of arts, letters and refinement their fame was
widespread. Even the celebrated philosophers of Greece journeyed to Jerusalem in order
to study with the Israelitish sages and many were the lessons of philosophy and wisdom
they received. Among these philosophers was the famous Socrates. He visited the Holy
Land and studied with the prophets of Israel, acquiring principles of their philosophical
teaching and a knowledge of their advanced arts and sciences. After his return to Greece
he founded the system known as the unity of God. The Greek people rose against him
and at last he was poisoned in the presence of the king. Hippocrates and many other
Greek philosophers sat at the feet of the learned Israelitish doctors and absorbed their
expositions of wisdom and the inner truth.
Inasmuch as His Holiness Moses through the influence of his great mission was
instrumental in releasing the Israelites from a low state of debasement and humiliation,
establishing them in a station of prestige and glorification, disciplining and educating
them, it is necessary for us to reach a fair and just judgment in regard to such a
marvelous teacher. For in this great accomplishment he stood single and alone. Could he
have made such a change and brought about such a condition among these people
without the sanction and assistance of a heavenly power? Could he have transformed a
people from humiliation to glory without a holy and divine support?
No other than a divine power could have done this. Therein lies the proof of prophethood
because the mission of a prophet is education of the human race such as this personage
accomplished, proving him to be a mighty prophet among the prophets, and his book the
very Book of God. This is a rational, direct and perfect proof.
In brief, His Holiness Moses--Upon whom be peace!--founded the law of God, purified
the morals of the people of Israel and gave them an impetus toward nobler and higher
attainments. But after the departure of His Holiness Moses, following the decline of the
glory of Solomon's era and during the reign of Jeroboam there came a great change in
this nation. The high ethical standards and spiritual perfections ceased to exist.
Conditions and morals became corrupt, religion was debased and the perfect principles
of the Mosaic law were obscured in superstition and polytheism. War and strife arose
among the tribes and their unity was destroyed. The followers of Jeroboam declared
themselves rightful and valid in kingly succession, and the supporters of Rehoboam
made the same claim. Finally the tribes were torn asunder by hostility and hatred, the
glory of Israel was eclipsed and so complete was the degradation, that a golden calf was
set up as an object of worship in the city of Tyre. Thereupon God sent Elijah the prophet
who redeemed the people, renewed the law of God and established an era of new life for
Israel. History shows a still later change and transformation when this oneness and
solidarity were followed by another dispersion of the tribes. Nebuchadnezzar, king of
Babylon, invaded the Holy Land and carried away captive seventy thousand Israelites to
Chaldea where the greatest reverses, trials and suffering afflicted these unfortunate
people. Then the prophets of God again reformed and re-established the law of God and
the people in their humiliation again followed it. This resulted in their liberation, and
under the edict of Cyrus, king of Persia, there was a return to the holy city. Jerusalem
and the temple of Solomon were rebuilt and the glory of Israel was restored. This lasted
but a short time; the morality of the people declined and conditions reached an extreme
degree until the Roman general Titus took Jerusalem and razed it to its foundations.
Pillage and conquest completed the desolation; Palestine became a waste and wilderness
and the Jews fled from the Holy Land of their ancestors. The cause of this disintegration
and dispersion was the departure of Israel from the foundation of the law of God
revealed by Moses, namely the acquisition of divine virtues, morality, love, the
development of arts and sciences and the spirit of the oneness of humanity.
I now wish you(9) to examine certain facts and statements which are worthy of
consideration. My purpose and intention is to remove from the hearts of men the
religious enmity and hatred which have fettered them and to bring all religions into
agreement and unity. Inasmuch as this hatred and enmity, this bigotry and intolerance
are outcomes of misunderstandings, the reality of religious unity will appear when these
misunderstandings are dispelled. For the foundation of the divine religions is one
foundation. This is the oneness of revelation or teaching; but alas! we have turned away
from that foundation, holding tenaciously to various dogmatic forms and blind imitation
of ancestral beliefs. This is the real cause of enmity, hatred and bloodshed in the world;
the reason of alienation and estrangement among mankind. Therefore I wish you to be
very just and fair in your judgment of the following statements.
During the time that the people of Israel were being tossed and afflicted by the
conditions I have named, His Holiness Jesus Christ appeared among them. Jesus of
Nazareth was a Jew. He was single and unaided, alone and unique. He had no assistant.
The Jews at once pronounced him to be an enemy of Moses. They declared that he was
the destroyer of the Mosaic laws and ordinances. Let us examine the facts as they are,
investigate the truth and reality in order to arrive at a true opinion and conclusion. For a
completely fair opinion upon this question we must lay aside all we have and investigate
independently. This personage Jesus Christ declared His Holiness Moses to have been
the prophet of God and pronounced all the prophets of Israel as sent from God. He
proclaimed the torah the very Book of God, summoned all to conform to its precepts and
follow its teachings. It is a historical fact that during a period of fifteen hundred years the
kings of Israel were unable to promulgate broadcast the religion of Judaism. In fact
during that period the name and history of Moses were confined to the boundaries of
Palestine and the torah was a book well known only in that country. But through His
Holiness Christ, through the blessing of the New Testament of Jesus Christ, the Old
Testament, the torah, was translated into six hundred different tongues and spread
throughout the world. It was through Christianity that the torah reached Persia. Before
that time there was no knowledge in that country of such a book, but His Holiness Christ
caused its spread and acceptance. Through him the name of Moses was elevated and
revered. He was instrumental in publishing the name and greatness of the Israelitish
prophets and he proved to the world that the Israelites constituted the people of God.
Which of the kings of Israel could have accomplished this? Were it not for Jesus Christ
would the bible, the torah, have reached this land of America? Would the name of Moses
be spread throughout the world? Refer to history. Everyone knows that when
Christianity was spread, there was a simultaneous spread of the knowledge of Judaism
and the torah. Throughout the length and breadth of Persia there was not a single
volume of the Old Testament until the religion of Jesus Christ caused it to appear
everywhere, so that today the holy bible is a household book in that country. It is evident
then that Christ was a friend of Moses, that he loved and believed in His Holiness Moses,
otherwise he would not have commemorated his name and prophethood. This is self-
evident. Therefore Christians and Jews should have the greatest love for each other
because the founders of these two great religions have been in perfect agreement in book
and teaching. Their followers should be likewise.
We have already stated the valid proofs of prophethood. We find the very evidences of
the validity of His Holiness Moses were witnessed and duplicated in His Holiness Christ.
His Holiness Christ was also a unique and single personage born of the lineage of Israel.
By the power of his Word he was able to unite people of the Roman, Greek, Chaldean,
Egyptian and Assyrian nations. Whereas they had been cruel, bloodthirsty and hostile,
killing, pillaging and taking each other captive, he cemented them together in a perfect
bond of unity and love. He caused them to agree and become reconciled. Such mighty
effects were the results of the manifestation of one single soul. This proves conclusively
that His Holiness Christ was assisted by God. Today all Christians admit and believe that
His Holiness Moses was a prophet of God. They declare that his book was the Book of
God, that the prophets of Israel were true and valid and that the people of Israel
constituted the people of God. What harm has come from this? What harm could come
from a statement by the Jews that Jesus was also a manifestation of the Word of God?
Have the Christians suffered for their belief in Moses? Have they experienced any loss of
religious enthusiasm or witnessed any defeat in their religious belief by declaring that
His Holiness Moses was a prophet of God, that the torah was a Book of God and that all
the prophets of Israel were prophets of God? It is evident that no loss comes from this.
And now it is time for the Jews to declare that Christ was the Word of God and then this
enmity between two great religions will pass away. For two thousand years this enmity
and religious prejudice have continued. Blood has been shed, ordeals have been suffered.
These few words will remedy the difficulty and unite two great religions. What harm
could follow this,--that just as the Christians glorify and praise the name of Moses,
likewise the Jews should commemorate the name of Christ, declare him to be the Word
of God and consider him as one of the chosen messengers of God?
A few words concerning the koran and the Mohammedans: When His Holiness
Mohammed appeared he spoke of Moses as the great man of God. In the koran he refers
to the sayings of Moses in seven different places, proclaims him a prophet and the
possessor of a Book, the founder of the law, and the spirit of God. He said, "Whosoever
believes in him is acceptable in the estimation of God and whosoever shuns him or any of
the prophets is rejected of God." Even in conclusion he calls upon his own relatives,
saying, "Why have ye shunned and not believed in Moses? Why have ye not
acknowledged the torah? Why have ye not believed in the Jewish prophets?" In a certain
surat of the koran he mentions the names of twenty-eight of the prophets of Israel,
praising each and all of them. To this great extent he has ratified and commended the
prophets and religion of Israel. The purport is this,--that Mohammed praised and
glorified His Holiness Moses and confirmed Judaism. He declared that whosoever denies
Moses is contaminated and even if he repents, his repentance will not be accepted. He
pronounced his own relatives infidels and impure because they had denied the prophets.
He said, "Because you have not believed in Christ, because you have not believed in
Moses, because you have not believed in the gospels you are infidels and contaminated."
In this way Mohammed has praised the torah, Moses, Christ and the prophets of the
past. He appeared amongst the Arabs who were a people nomadic and illiterate,
barbarous in nature and blood-thirsty. He guided and trained them until they attained a
high degree of development. Through his education and discipline they rose from the
lowest levels of ignorance to the heights of knowledge, becoming masters of erudition
and philosophy. We see therefore that the proofs applicable to one prophet are equally
applicable to another.
In conclusion; since the prophets themselves, the founders, have loved, praised and
testified of each other, why should we disagree and be alienated? God is one. He is the
shepherd of all. We are his sheep and therefore should live together in love and unity. We
should manifest the spirit of justness and good-will toward each other. Shall we do this
or shall we censure and pronounce anathema, praising ourselves and condemning all
others? What possible good can come from such attitude and action? On the contrary,
nothing but enmity and hatred, injustice and inhumanity can possibly result. Has not
this been the greatest cause of bloodshed, woe and tribulation in the past?
Praise be to God! You are living in a land of freedom. You are blessed with men of
learning, men who are well versed in the comparative study of religions. You realize the
need of unity and know the great harm which comes from prejudice and superstition. I
ask you, Is not fellowship and brotherhood preferable to enmity and hatred in society
and community? The answer is self-evident. Love and fellowship are absolutely needful
to win the good-pleasure of God which is the goal of all human attainment. We must be
united. We must love each other. We must ever praise each other. We must bestow
commendation upon all people, thus removing the discord and hatred which have caused
alienation amongst men. Otherwise the conditions of the past will continue, praising
ourselves and condemning others; religious wars will have no end and religious
prejudice, the prime cause of this havoc and tribulation, will increase. This must be
abandoned, and the way to do it is to investigate the reality which underlies all the
religions. This underlying reality is the love of humanity. For God is one and humanity is
one, and the only creed of the prophets is love and unity.
THE QUICKENING SPIRIT
Today the human world is in need of a great power by which these glorious principles
and purposes may be executed. The cause of peace is a very great cause; it is the cause of
God, and all the forces of the world are opposed to it. Governments for instance, consider
militarism as the step to human progress, that division among men and nations is the
cause of patriotism and honor, that if one nation attack and conquer another, gaining
wealth, territory and glory thereby, this warfare and conquest, this bloodshed and cruelty
are the cause of that victorious nation's advancement and prosperity. This is an utter
mistake. Compare the nations of the world to the members of a family. A family is a
nation in miniature. Simply enlarge the circle of the household and you have the nation.
Enlarge the circle of nations and you have all humanity. The conditions surrounding the
family surround the nation. The happenings in the family are the happenings in the life
of the nation. Would it add to the progress and advancement of a family if dissensions
should arise among its members, fighting, pillaging each other, jealous and revengeful of
injury, seeking selfish advantage? Nay, this would be the cause of the effacement of
progress and advancement. So it is in the great family of nations, for nations are but an
aggregate of families. Therefore as strife and dissension destroy a family and prevent its
progress, so nations are destroyed and advancement hindered.
All the heavenly books, divine prophets, sages and philosophers agree that warfare is
destructive to human development, and peace constructive. They agree that war and
strife strike at the foundations of humanity. Therefore a power is needed to prevent war
and to proclaim and establish the oneness of humanity.
But knowledge of the need of this power is not sufficient. Realizing that wealth is
desirable is not becoming wealthy. The admission that scientific attainment is
praiseworthy does not confer scientific knowledge. Acknowledgment of the excellence of
honor does not make a man honorable. Knowledge of human conditions and the needed
remedy for them is not the cause of their betterment. To admit that health is good does
not constitute health. A skilled physician is needed to remedy existing human conditions.
As a physician is required to have complete knowledge of pathology, diagnosis,
therapeutics and treatment, so this world physician must be wise, skillful and capable
before health will result. His mere knowledge is not health; it must be applied and the
remedy carried out.
The attainment of any object is conditioned upon knowledge, volition and action. Unless
these three conditions are forthcoming there is no execution or accomplishment. In the
erection of a house it is first necessary to know the ground and design the house suitable
for it; second, to obtain the means or funds necessary for the construction; third, to
actually build it. Therefore a power is needed to carry out and execute what is known and
admitted to be the remedy for human conditions; namely, the unification of mankind.
Furthermore, it is evident that this cannot be realized through material process and
means. The accomplishment of this unification cannot be through racial power, for races
are different and diverse in tendencies. It cannot be through patriotic power, for
nationalities are unlike. Nor can it be effected through political power since the policies
of governments and nations are various. That is to say, any effort toward unification
through these material means would benefit one and injure another because of unequal
and individual interests. Some may believe this great remedy can be found in dogmatic
insistence upon imitations and interpretations. This would likewise be without
foundation and result. Therefore it is evident that no means but an ideal means, a
spiritual power, divine bestowals and the breaths of the Holy Spirit will heal this world
sickness of war, dissension and discord. Nothing else is possible; nothing can be
conceived of. But through spiritual means and the divine power it is possible and
practicable.
Consider history. What has brought unity to nations, morality to peoples and benefits to
mankind? If we reflect upon it we will find that establishing the divine religions has been
the greatest means toward accomplishing the oneness of humanity. The foundation of
divine reality in religion has done this; not imitations of ancestral religious forms.
Imitations are opposed to each other and have ever been the cause of strife, enmity,
jealousy and war. The divine religions are collective centers in which diverse standpoints
may meet, agree and unify. They accomplish oneness of nativities, races and policies. For
instance, His Holiness Christ united various nations, brought peace to warring peoples
and established the oneness of human kind. The conquering Greeks and Romans, the
prejudiced Egyptians and Assyrians were all in a condition of strife, enmity and war but
His Holiness gathered these varied peoples together and removed the foundations of
discord; not through racial, patriotic or political power but through divine power, the
power of the Holy Spirit. This was not otherwise possible. All other efforts of men and
nations remain as mere mention in history, without accomplishment.
As this great result is contingent upon divine power and bestowals, where shall the world
obtain that power? God is eternal and ancient; not a new God. His sovereignty is of old,
not recent; not merely existent these five or six thousand years. This infinite universe is
from everlasting. The sovereignty, power, names and attributes of God are eternal,
ancient. His names presuppose creation and predicate His existence and will. We say
God is creator. This name creator appears when we connote creation. We say God is the
provider. This name presupposes and proves the existence of the provided. God is love.
This name proves the existence of the beloved. In the same way God is mercy, God is
justice, God is life, etc., etc. Therefore as God is creator, eternal and ancient, there were
always creatures and subjects existing and provided for. There is no doubt that divine
sovereignty is eternal. Sovereignty necessitates subjects, ministers, trustees and others
subordinate to sovereignty. Could there be a king without country, subjects and armies?
If we conceive of a time when there were no creatures, no servants, no subjects of divine
lordship we dethrone God and predicate a time when God was not. It would be as if He
had been recently appointed and man had given these names to Him. The divine
sovereignty is ancient, eternal. God from everlasting was love, justice, power, creator,
provider, the omniscient, the bountiful.
As the divine entity is eternal, the divine attributes are co-existent, co-eternal. The divine
bestowals are therefore without beginning, without end. God is infinite; the works of God
are infinite; the bestowals of God are infinite. As His divinity is eternal, His lordship and
perfections are without end. As the bounty of the Holy Spirit is eternal, we can never say
that His bestowals terminate, else He terminates. If we think of the sun and then try to
conceive of the cessation of the solar flame and heat, we have predicated the non-
existence of the sun. For separation of the sun from its rays and heat is inconceivable.
Therefore if we limit the bestowals of God we limit the attributes of God and limit God.
Let us then trust in the bounty and bestowal of God. Let us be exhilarated with the divine
breath, illumined and exalted by the heavenly glad-tidings. God has ever dealt with man
in mercy and kindness. He who conferred the divine spirit in former times is abundantly
able and capable at all times and periods to grant the same bestowals. Therefore let us be
hopeful. The God who gave to the world formerly will do so now and in the future. God
who breathed the breath of the Holy Spirit upon His servants will breathe it upon them
now and hereafter. There is no cessation to His bounty. The divine spirit is penetrating
from eternity to eternity for it is the bounty of God and the bounty of God is eternal. Can
you conceive of limitation of the divine power in atomic verities or cessation of the divine
bounty in existing organisms? Could you conceive the power now manifest in this glass
in cohesion of its atoms, becoming non-existent? The energy by which the water of the
sea is constituted, failing to exert itself and the sea disappearing? A shower of rain today
and no more showers afterward? The effulgence of the sun terminated and no more light
or heat?
When we observe that in the kingdom of minerals the divine bounties are continuous,
how much more shall we expect and realize in the divine spiritual Kingdom! How much
greater the radiation of the lights of God and the bounty of life everlasting upon the soul
of man! As the body of the universe is continuous, indestructible, the bounties and
bestowals of the divine spirit are everlasting.
I praise God that I am privileged to be present in this revered assembly(10) which is
quickened with spiritual susceptibilities and heavenly attraction; its members
investigating the reality; their utmost hope the establishment of international peace and
their greatest purpose service to the world of humanity.
When we observe the world of created phenomena we discover that each atom of the
atoms of substance is moving through the various degrees and kingdoms of organic life.
For instance, consider the ethereal element which is penetrating and traveling through
all the contingent realities. When there is vibration or movement in the ethereal element,
the eye is affected by that vibration and beholds what is known as light.
In the same manner the bestowals of God are moving and circulating throughout all
created things. This illimitable divine bounty has no beginning and will have no ending.
It is moving, circulating and becomes effective wherever capacity is developed to receive
it. In every station there is a specialized capacity. Therefore we must be hopeful that
through the bounty and favor of God, this spirit of life infusing all created things shall
quicken humanity and from its bestowals the human world become a divine world, this
earthly kingdom the mirror of the realm of divinity, the virtues and perfections of the
world of humanity become unveiled and the image and likeness of God be reflected from
this temple.
THE LAW OF GOD
Surely for everything there is an all-comprehending wisdom; especially for the great and
important affairs of life. The supreme and most important happening in the human
world is the Manifestation of God and the descent of the law of God. The holy, divine
Manifestations did not reveal themselves for the purpose of founding a nation, sect or
faction. They did not appear in order that a certain number might acknowledge their
prophethood. They did not declare their heavenly mission and message in order to lay
the foundation for a religious belief. Even His Holiness Christ did not become manifest
that we should merely believe in him as the Christ, follow him and adore his mention. All
these are limited in scope and requirement whereas the Reality of Christ is an unlimited
essence. The infinite and unlimited Reality cannot be bounded by any limitation. Nay,
rather His Holiness Christ appeared in order to illumine the world of humanity, to
render the earthly world celestial, to make the human kingdom a realm of angels, to
unite the hearts, to enkindle the light of love in human souls, so that such souls might
become independent, attaining complete unity and fellowship, turning to God, entering
into the divine Kingdom, receiving the bounties and bestowals of God and partaking of
the manna from heaven. Through Christ they were intended to be baptized by the Holy
Spirit, attain a new spirit and realize the life everlasting. All the holy precepts and the
announcements of prophetic laws were for these various and heavenly purposes.
Therefore we offer thanks to God that although no earthly relation obtains among us,
yet--Praise be to God!--ideal and divine bonds blend us together. We have gathered here
in this meeting, eagerly anticipating the showing forth of the divine bestowals.
In past centuries the nations of the world have imagined that the law of God demanded
blind imitation of ancestral forms of belief and worship. For example the Jews were
captives of hereditary racial religious observances. The Mohammedans likewise have
been held in the bondage of traditionary forms and ceremonials. The Christians also
have been implicit followers of ancient tradition and hereditary teaching. At the same
time the basic foundation of the religion of God which was ever the principle of love,
unity and the fellowship of humanity has been forsaken and cast aside, each religious
system holding tenaciously to imitations of ancestral forms as the supreme essential.
Therefore hatred and hostility have appeared in the world instead of the divine fruitage
of unity and love. By reason of this it has been impossible for the followers of religion to
meet together in fellowship and agreement. Even contact and communication have been
considered contaminating and the outcome has been a condition of complete alienation
and mutual bigotry. There has been no investigation of the essential underlying basis of
reality. One whose father was a Jew, invariably proved to be a Jew; a Mohammedan was
born of a Mohammedan; a Buddhist was a Buddhist because of the faith of his father
before him; and so on. In brief, religion was a heritage descending from father to son,
ancestry to posterity without investigation of the fundamental reality; consequently all
religionists were veiled, obscured and at variance.
Praise be to God! We are living in this most radiant century wherein human perceptions
have developed and investigations of real foundations characterize mankind.
Individually and collectively man is proving and penetrating into the reality of outer and
inner conditions. Therefore it has come to pass that we are renouncing all that savors of
blind imitation, and impartially and independently investigating truth. Let us
understand what constitutes the reality of the divine religions. If a Christian sets aside
traditionary forms and blind imitation of ceremonials and investigates the reality of the
gospels, he will discover that the foundation principles of the teachings of His Holiness
Christ were mercy, love, fellowship, benevolence, altruism, the resplendence or radiance
of divine bestowals, acquisition of the breaths of the Holy Spirit and oneness with God.
Furthermore he will learn that His Holiness declared that the Father "maketh his sun to
rise on the evil and on the good and sendeth rain on the just and on the unjust." The
meaning of this declaration is that the mercy of God encircles all mankind; that not a
single individual is deprived of the mercy of God; and no soul is denied the resplendent
bestowals of God. The whole human race is submerged in the sea of the mercy of the
Lord and we are all the sheep of the one divine shepherd. Whatever shortcomings exist
among us must be remedied. For example those who are ignorant must be educated so
that they may become wise; the sick must be treated until they recover; those who are
immature must be trained in order to reach maturity; those asleep must be awakened.
All this must be accomplished through love and not through hatred and hostility.
Furthermore His Holiness Jesus Christ referring to the prophecy of Isaiah, spoke of
those who "having eyes, see not, having ears, hear not, having hearts, understand not,"
yet they were to be healed. Therefore it is evident that the bounties of Christ transformed
the eye which was blind into a seeing one, rendered the ear which was formerly deaf,
attentive, and made the hard, callous heart tender and sensitive. In other words the
meaning is that although the people possess external eyes, yet the insight or perception
of the soul is blind; although the outer ear hears, the spiritual hearing is deaf; although
they possess conscious hearts they are without illumination; and the bounties of His
Holiness Christ save souls from these conditions. It is evident then that the
manifestation of the Messiah was synonymous with universal mercy. His providence was
universal and his teachings were for all. His lights were not restricted to a few. Every
"Christ" came to the world of mankind. Therefore we must investigate the foundation of
divine religion, discover its reality, re-establish it and spread its message throughout the
world so that it may become the source of illumination and enlightenment to mankind,
the spiritually dead become alive, the spiritually blind receive sight and those who are
inattentive to God become awakened.
CONTINUITY OF REVELATION
Those who are uninformed of the world of reality, who do not comprehend existing
things, who are without perception of the inner truth of creation, who do not penetrate
the real mysteries of material and spiritual phenomena and who possess only a
superficial idea of universal life and being are but embodiments of pure ignorance. They
believe only that which they have heard from their fathers and ancestors. Of themselves
they have no hearing, no sight, no reason, no intellect; they rely solely upon tradition.
Such persons imagine that the dominion of God is an accidental dominion or kingdom.
For instance they believe that this world of existence was created six or seven thousand
years ago; as if God did not reign before that time and had no creation before that period.
They think that divinity is accidental, for to them divinity is dependent upon existing
things whereas in reality as long as there has been a God there has been a creation. As
long as there has been light, there have been recipients of that light, for light cannot
become manifest unless those things which perceive and appreciate it exist. The world of
divinity presupposes creation, presupposes recipients of bounty, presupposes the
existence of worlds. No divinity can be conceived as separate from creation, for otherwise
it would be like imagining an empire without a people. A king must needs have a
kingdom, must needs have an army and subjects. Is it possible to be a king and have no
country, no army, no subjects? This is an absurdity. If we say that there was a time when
there was no country, no army and no subjects, how then could there have been a king
and ruler? For these things are essential to a king.
Consequently just as the reality of divinity never had a beginning, --that is, God has ever
been a creator, God has ever been a provider, God has ever been a quickener, God has
ever been a bestower,--so there never has been a time when the attributes of God have
not had expression. The sun is the sun because of its rays, because of its heat. Were we to
conceive of a time when there was a sun without heat and light, it would imply that there
had been no sun at all and that it became the sun afterward. So likewise if we say there
was a time when God had no creation or created beings, a time when there were no
recipients of His bounties and that His names and attributes had not been manifested,
this would be equivalent to a complete denial of divinity, for it would mean that divinity
is accidental. To explain it still more clearly, if we think that fifty thousand years ago or
one hundred thousand years ago there was no creation, that there were then no worlds,
no human beings, no animals, this thought of ours would mean that previous to that
period there was no divinity. If we should say that there was a time when there was a
king but there were no subjects, no army, no country for him to rule over, it would really
be asserting that there was a time when no king existed and that the king is accidental. It
is therefore evident that inasmuch as the reality of divinity is without a beginning,
creation is also without a beginning. This is as clear as the sun. When we contemplate
this vast machinery of omnipresent power, perceive this illimitable space and its
innumerable worlds it will become evident to us that the lifetime of this infinite creation
is more than six thousand years; nay, it is very, very ancient.
Notwithstanding this, we read in Genesis in the Old Testament that the lifetime of
creation is but six thousand years. This has an inner meaning and significance; it is not
to be taken literally. For instance it is said in the Old Testament that certain things were
created in the first day. The narrative shows that at that time the sun was not yet created.
How could we conceive of a day if no sun existed in the heavens; for the day depends
upon the light of the sun? Inasmuch as the sun had not been made, how could the first
day be realized? Therefore these statements have significances other than literal.
To be brief; our purpose is to show that the divine sovereignty, the Kingdom of God, is an
ancient sovereignty; that it is not an accidental sovereignty; just as a kingdom
presupposes the existence of subjects, of an army, of a country; for otherwise the state of
dominion, authority and kingdom cannot be conceived of. Therefore if we should
imagine that the creation is accidental we would be forced to admit that the creator is
accidental whereas the divine bounty is ever flowing and the rays of the Sun of Truth are
continuously shining. No cessation is possible to the divine bounty, just as no cessation is
possible to the rays of the sun. This is clear and obvious.
Thus there have been many holy Manifestations of God. One thousand years ago, two
hundred thousand years ago, one million years ago the bounty of God was flowing, the
radiance of God was shining, the dominion of God was existing.
Why do these holy Manifestations of God appear? What is the wisdom and purpose of
their coming? What is the outcome of their mission? It is evident that human personality
appears in two aspects, --the image or likeness of God and the aspect of Satan. The
human reality stands between these two,--the divine and the satanic. It is manifest that
beyond this material body, man is endowed with another reality which is the world of
exemplars constituting the heavenly body of man. In speaking, man says, "I saw," "I
spoke," "I went." Who is this "I"? It is obvious that this "I" is different from this body. It
is clear that when man is thinking, it is as though he were consulting with some other
person. With whom is he consulting? It is evident that it is another reality or one aside
from this body with whom he enters into consultation when he thinks, "Shall I do this
work or not?" "What will be the result of my doing this?" Or when he questions the other
reality, "What is the objection to this work if I do it?" And then that reality in man
communicates its opinion to him concerning the point at issue. Therefore that reality in
man is clearly and obviously other than his body, an ego with which man enters into
consultation and whose opinion man seeks.
Often a man makes up his mind positively about a matter; for instance he determines to
undertake a journey. Then he thinks it over, that is, he consults his inner reality and
finally concludes that he will give up his journey. What has happened? Why did he
abandon his original purpose? It is evident that he has consulted his inner reality which
expresses to him the disadvantages of such a journey, therefore he defers to that reality
and changes his original intention.
Furthermore man sees in the world of dreams. He travels in the East, he travels in the
West, although his body is stationary, his body is here. It is that reality in him which
makes the journey while the body sleeps. There is no doubt that a reality exists other
than the outward, physical reality. Again for instance a person is dead, is buried in the
ground. Afterward you see him in the world of dreams and speak with him although his
body is interred in the earth. Who is the person you see in your dreams, talk to and who
also speaks with you? This again proves that there is another reality different from the
physical one which dies and is buried. Thus it is certain that in man there is a reality
which is not the physical body. Sometimes the body becomes weak but that other reality
is in its own normal state. The body goes to sleep, becomes as one dead but that reality is
moving about, comprehending things, expressing them and is even conscious of itself.
This other and inner reality is called the heavenly body, the ethereal form which
corresponds to this body. This is the conscious reality which discovers the inner meaning
of things, for the outer body of man does not discover anything. The inner ethereal
reality grasps the mysteries of existence, discovers scientific truths and indicates their
technical application. It discovers electricity, produces the telegraph, the telephone and
opens the door to the world of arts. If the outer material body did this, the animal would
likewise be able to make scientific and wonderful discoveries, for the animal shares with
man all physical powers and limitations. What then is that power which penetrates the
realities of existence and which is not to be found in the animal? It is the inner reality
which comprehends things, throws light upon the mysteries of life and being, discovers
the heavenly Kingdom, unseals the mysteries of God and differentiates man from the
brute. Of this there can be no doubt.
As we have before indicated, this human reality stands between the higher and the lower
in man, between the world of the animal and the world of divinity. When the animal
proclivity in man becomes predominant, he sinks even lower than the brute. When the
heavenly powers are triumphant in his nature, he becomes the noblest and most superior
being in the world of creation. All the imperfections found in the animal are found in
man. In him there is antagonism, hatred and selfish struggle for existence; in his nature
lurk jealousy, revenge, ferocity, cunning, hypocrisy, greed, injustice and tyranny. So to
speak, the reality of man is clad in the outer garment of the animal, the habiliments of
the world of nature, the world of darkness, imperfections and unlimited baseness.
On the other hand, we find in him justice, sincerity, faithfulness, knowledge, wisdom,
illumination, mercy and pity coupled with intellect, comprehension, the power to grasp
the realities of things and the ability to penetrate the truths of existence. All these great
perfections are to be found in man. Therefore we say that man is a reality which stands
between light and darkness. From this standpoint of view, his nature is threefold,
animal, human and divine. The animal nature is darkness; the heavenly is light in light.
The holy Manifestations of God come into the world to dispel the darkness of the animal
or physical nature of man, to purify him from his imperfections in order that his
heavenly and spiritual nature may become quickened, his divine qualities awakened, his
perfections visible, his potential powers revealed and all the virtues of the world of
humanity latent within him may come to life. These holy Manifestations of God are the
educators and trainers of the world of existence, the teachers of the world of humanity.
They liberate man from the darkness of the world of nature, deliver him from despair,
error, ignorance, imperfections and all evil qualities. They clothe him in the garment of
perfections and exalted virtues. Men are ignorant; the Manifestations of God make them
wise. They are animalistic; the Manifestations make them human. They are savage and
cruel; the Manifestations lead them into kingdoms of light and love. They are unjust; the
Manifestations cause them to become just. Man is selfish; they sever him from self and
desire. Man is haughty; they make him meek, humble and friendly. He is earthly; they
make him heavenly. Men are material; the Manifestations transform them into
semblance divine. They are immature children; the Manifestations develop them into
maturity. Man is poor; they endow him with wealth. Man is base, treacherous and mean;
the Manifestations of God uplift him into dignity, nobility and loftiness.
These holy Manifestations liberate the world of humanity from the imperfections which
beset it and cause men to appear in the beauty of heavenly perfections. Were it not for
the coming of these holy Manifestations of God all mankind would be found on the plane
of the animal. They would remain darkened and ignorant like those who have been
denied schooling and who never had a teacher or trainer. Undoubtedly such
unfortunates will continue in their condition of need and deprivation.
If the mountains, hills and plains of the material world are left wild and uncultivated
under the rule of nature, they will remain an unbroken wilderness; no fruitful tree to be
found anywhere upon them. A true cultivator changes this forest and jungle into a
garden, training its trees to bring forth fruit and causing flowers to grow in place of
thorns and thistles. The holy Manifestations are the ideal gardeners of human souls, the
divine cultivators of human hearts. The world of existence is but a jungle of disorder and
confusion, a state of nature producing nothing but fruitless, useless trees. The ideal
gardeners train these wild uncultivated human trees, cause them to become fruitful,
water and cultivate them day by day so that they adorn the world of existence and
continue to flourish in the utmost beauty.
Consequently we cannot say that the divine bounty has ceased, that the glory of divinity
is exhausted or the Sun of Truth sunk into eternal sunset, into that darkness which is not
followed by light, into that night which is not followed by a sunrise and dawn, into that
death which is not followed by life, into that error which is not followed by truth. Is it
conceivable that the Sun of Reality should sink into an eternal darkness? No! the sun was
created in order that it may shed light upon the world and train all the kingdoms of
existence. How then can the ideal Sun of Truth, the Word of God, set forever? For this
would mean the cessation of the divine bounty, and the divine bounty by its very nature
is continuous and ceaseless. Its sun is ever shining, its cloud is ever producing rain, its
breezes are ever blowing, its bestowals are all-comprehending, its gifts are ever perfect.
Consequently we must always anticipate, always be hopeful and pray to God that he will
send unto us his holy Manifestations in their most perfect might, with the divine
penetrative power of his Word, so that these heavenly ones may be distinguished above
all other beings in every respect, in every attribute, just as the glorious sun is
distinguished above all stars.
Although the stars are scintillating and brilliant, the sun is superior to them in luminous
effulgence. Similarly these holy divine Manifestations are and must always be
distinguished above all other beings in every attribute of glory and perfection, in order
that it may be proven that the Manifestation is the true teacher and real trainer; that he
is the Sun of Truth endowed with a supreme splendor and reflecting the beauty of God.
Otherwise it is not possible for us to train one human individual and then after training
him, believe in him and accept him as the holy Manifestation of divinity. The real
Manifestation of God must be endowed with divine knowledge and not dependent upon
learning acquired in schools. He must be the educator, not the educated; his standard
intuition instead of tuition. He must be perfect and not imperfect, great and glorious
instead of being weak and impotent. He must be wealthy in the riches of the spiritual
world and not indigent. In a word, the holy divine Manifestation of God must be
distinguished above all others of mankind in every aspect and qualification, in order that
he may be able to effectively train the human body politic, eliminate the darkness
enshrouding the human world, uplift humanity from a lower to a higher kingdom, be
able through the penetrative power of his Word to promote and spread broadcast the
beneficent message of universal peace among men, bring about the unification of
mankind in religious belief through a manifest divine power, harmonize all sects and
denominations and convert all nativities and nationalities into one nativity and
fatherland.
It is our hope that the bounties of God will encompass us all, the gifts of the divine
become manifest, the lights of the Sun of Truth illumine our eyes, inspire our hearts,
convey to our souls cheerful glad-tidings of God, cause our thoughts to become lofty and
our efforts to be productive of glorious results. In a word, it is our hope that we may
attain to that which is the summit of human aspirations and wishes.
FOOTNOTES
1 1912. ↩
2 New York Peace Society. ↩
3 1912. ↩
4 1912. ↩
5 The members of the Central Organization for a Durable Peace, The
Hague; to whom this Tablet was sent in reply to several letters. ↩
6 Howard University. ↩
7 1911. ↩
8 Columbia University, New York City. ↩
9 The congregation of Eighth Street Temple, Washington, D.C. ↩
10 Theosophical Society. ↩
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Foundations of World Unity
by Abdu'l-Bahá
Wilmette: Bahá'í Publishing Trust, 1979
Bahá'í Publishing Trust
• • •
Table of Contents
THE TRUE MODERNISM
THE SOURCE OF REALITY
THE DAWN OF PEACE
THE CAUSE OF STRIFE
UNIVERSAL PEACE
THE PROPHETS AND WAR
FOUNDATIONS OF WORLD UNITY
RACIAL HARMONY
THE SPIRIT OF JUSTICE
COOPERATION
THE CRITERIONS OF TRUTH
MAN AND NATURE
THE MICROCOSM AND THE MACROCOSM
THE UNIVERSAL CYCLES
EDUCATION
THE HOLY SPIRIT
SCIENCE
SPIRITUAL SPRINGTIME
ETERNAL UNITY
THE DARKENED LIGHTS
THE NEED OF DIVINE EDUCATION
RELIGION: ESSENTIAL AND NON-ESSENTIAL
RELIGION RENEWED
DIVINE LOVE
THE FOUNDATION OF RELIGION
THE QUICKENING SPIRIT
THE LAW OF GOD
CONTINUITY OF REVELATION
• • •
THE TRUE MODERNISM
All created things have their degree or stage of maturity. The period of maturity in the
life of a tree is the time of its fruit-bearing. The maturity of a plant is the time of its
blossoming and flower. The animal attains a stage of full growth and completeness, and
in the human kingdom man reaches his maturity when the lights of intelligence have
their greatest power and development.
From the beginning to the end of his life man passes through certain periods or stages
each of which is marked by certain conditions peculiar to itself. For instance during the
period of childhood his conditions and requirements are characteristic of that degree of
intelligence and capacity. After a time he enters the period of youth in which his former
conditions and needs are superseded by new requirements applicable to the advance in
his degree. His faculties of observation are broadened and deepened, his intelligent
capacities are trained and awakened, the limitations and environment of childhood no
longer restrict his energies and accomplishments. At last he passes out of the period of
youth and enters the stage or station of maturity which necessitates another
transformation and corresponding advance in his sphere of life-activity. New powers and
perceptions clothe him, teaching and training commensurate with his progression
occupy his mind, special bounties and bestowals descend in proportion to his increased
capacities and his former period of youth and its conditions will no longer satisfy his
matured view and vision.
Similarly there are periods and stages in the life of the aggregate world of humanity
which at one time was passing through its degree of childhood, at another its time of
youth but now has entered its long presaged period of maturity, the evidences of which
are everywhere visible and apparent. Therefore the requirements and conditions of
former periods have changed and merged into exigencies which distinctly characterize
the present age of the world of mankind. That which was applicable to human needs
during the early history of the race could neither meet nor satisfy the demands of this
day and period of newness and consummation. Humanity has emerged from its former
degrees of limitation and preliminary training. Man must now become imbued with new
virtues and powers, new moralities, new capacities. New bounties, bestowals and
perfections are awaiting and already descending upon him. The gifts and graces of the
period of youth although timely and sufficient during the adolescence of the world of
mankind, are now incapable of meeting the requirements of its maturity. The playthings
of childhood and infancy no longer satisfy or interest the adult mind.
From every standpoint the world of humanity is undergoing a re-formation. The laws of
former governments and civilizations are in process of revision, scientific ideas and
theories are developing and advancing to meet a new range of phenomena, invention and
discovery are penetrating hitherto unknown fields revealing new wonders and hidden
secrets of the material universe; industries have vastly wider scope and production;
everywhere the world of mankind is in the throes of evolutionary activity indicating the
passing of the old conditions and advent of the new age of re-formation. Old trees yield
no fruitage; old ideas and methods are obsolete and worthless now. Old standards of
ethics, moral codes and methods of living in the past will not suffice for the present age
of advancement and progress.
This is the cycle of maturity and re-formation in religion as well. Dogmatic imitations of
ancestral beliefs are passing. They have been the axis around which religion revolved but
now are no longer fruitful; on the contrary, in this day they have become the cause of
human degradation and hindrance. Bigotry and dogmatic adherence to ancient beliefs
have become the central and fundamental source of animosity among men, the obstacle
to human progress, the cause of warfare and strife, the destroyer of peace, composure
and welfare in the world. Consider conditions in the Balkans today(1); fathers, mothers,
children in grief and lamentation, the foundations of life overturned, cities laid waste
and fertile lands made desolate by the ravages of war. These conditions are the outcome
of hostility and hatred between nations and peoples of religion who imitate and adhere
to the forms and violate the spirit and reality of the divine teachings.
While this is true and apparent, it is likewise evident that the Lord of mankind has
bestowed infinite bounties upon the world in this century of maturity and
consummation. The ocean of divine mercy is surging, the vernal showers are descending,
the Sun of Reality is shining gloriously. Heavenly teachings applicable to the
advancement in human conditions have been revealed in this merciful age. This re-
formation and renewal of the fundamental reality of religion constitute the true and
outworking spirit of modernism, the unmistakable light of the world, the manifest
effulgence of the Word of God, the divine remedy for all human ailment and the bounty
of eternal life to all mankind.
THE SOURCE 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 DAWN OF PEACE
The fatherhood of God, His loving-kindness and beneficence are apparent to all. In His
mercy he provides fully and amply for His creatures and if any soul sins He does not
suspend His bounty. All created things are visible manifestations of His fatherhood,
mercy and heavenly bestowals. Human brotherhood is likewise as clear and evident as
the sun, for all are servants of one God, belong to one humankind, inhabit the same
globe, are sheltered beneath the overshadowing dome of heaven and submerged in the
sea of divine mercy. Human brotherhood and dependence exist because mutual
helpfulness and cooperation are the two necessary principles underlying human welfare.
This is the physical relationship of mankind. There is another brotherhood, the spiritual,
which is higher, holier and superior to all others. It is heavenly; it emanates from the
breaths of the Holy Spirit and the effulgence of merciful attributes; it is founded upon
spiritual susceptibilities. This brotherhood is established by the Manifestations of the
Holy One.
The divine Manifestations since the day of Adam have striven to unite humanity so that
all may be accounted as one soul. The function and purpose of a shepherd is to gather
and not disperse his flock. The prophets of God have been divine shepherds of humanity.
They have established a bond of love and unity among mankind, made scattered peoples
one nation and wandering tribes a mighty kingdom. They have laid the foundation of the
oneness of God and summoned all to universal peace. All these holy, divine
Manifestations are one. They have served one God, promulgated the same truth, founded
the same institutions and reflected the same light. Their appearances have been
successive and correlated; each one has announced and extolled the one who was to
follow and all laid the foundation of reality. They summoned and invited the people to
love and made the human world a mirror of the Word of God. Therefore the divine
religions they established have one foundation; their teachings, proofs and evidences are
one; in name and form they differ but in reality they agree and are the same. These holy
Manifestations have been as the coming of springtime in the world. Although the
springtime of this year is designated by another name according to the changing
calendar, yet as regards its life and quickening it is the same as the springtime of last
year. For each spring is the time of a new creation, the effects, bestowals, perfections and
life-giving forces of which are the same as those of the former vernal seasons although
the names are many and various. This is 1912, last year's was 1911 and so on, but in
fundamental reality no difference is apparent. The sun is one but the dawning-points of
the sun are numerous and changing. The ocean is one body of water but different parts of
it have particular designation, Atlantic, Pacific, Mediterranean, Antarctic, etc. If we
consider the names, there is differentiation, but the water, the ocean itself is one reality.
Likewise the divine religions of the holy Manifestations of God are in reality one though
in name and nomenclature they differ. Man must be a lover of the light no matter from
what day-spring it may appear. He must be a lover of the rose no matter in what soil it
may be growing. He must be a seeker of the truth no matter from what source it come.
Attachment to the lantern is not loving the light. Attachment to the earth is not befitting
but enjoyment of the rose which develops from the soil is worthy. Devotion to the tree is
profitless but partaking of the fruit is beneficial. Luscious fruits no matter upon what
tree they grow or where they may be found must be enjoyed. The word of truth no matter
which tongue utters it must be sanctioned. Absolute verities no matter in what book they
be recorded must be accepted. If we harbor prejudice it will be the cause of deprivation
and ignorance. The strife between religions, nations and races arises from
misunderstanding. If we investigate the religions to discover the principles underlying
their foundations we will find they agree, for the fundamental reality of them is one and
not multiple. By this means the religionists of the world will reach their point of unity
and reconciliation. They will ascertain the truth that the purpose of religion is the
acquisition of praiseworthy virtues, betterment of morals, spiritual development of
mankind, the real life and divine bestowals. All the prophets have been the promoters of
these principles; none of them has been the promoter of corruption, vice or evil. They
have summoned mankind to all good. They have united people in the love of God, invited
them to the religions of the unity of mankind and exhorted them to amity and
agreement. For example, we mention Abraham and Moses. By this mention we do not
mean the limitation implied in the mere names but intend the virtues which these names
embody. When we say "Abraham" we mean thereby a Manifestation of divine guidance, a
center of human virtues, a source of heavenly bestowals to mankind, a dawning-point of
divine inspiration and perfections. These perfections and graces are not limited to names
and boundaries. When we find these virtues, qualities and attributes in any personality,
we recognize the same reality shining from within and bow in acknowledgment of the
Abrahamic perfections. Similarly we acknowledge and adore the beauty of Moses. Some
souls were lovers of the name Abraham, loving the lantern instead of the light and when
they saw this same light shining from another lantern they were so attached to the
former lantern that they did not recognize its later appearance and illumination.
Therefore those who were attached and held tenaciously to the name Abraham were
deprived when the Abrahamic virtues reappeared in Moses. Similarly the Jews were
believers in His Holiness Moses, awaiting the coming of the Messiah. The virtues and
perfections of Moses became apparent in His Holiness Jesus Christ most effulgently but
the Jews held to the name Moses, not adoring the virtues and perfections manifest in
him. Had they been adoring these virtues and seeking these perfections they would
assuredly have believed in His Holiness Jesus Christ when the same virtues and
perfections shone in him. If we are lovers of the light we adore it in whatever lamp it may
become manifest but if we love the lamp itself and the light is transferred to another
lamp we will neither accept nor sanction it. Therefore we must follow and adore the
virtues revealed in the messengers of God whether in Abraham, Moses, Jesus or other
prophets but we must not adhere to and adore the lamp. We must recognize the sun no
matter from what dawning-point it may shine forth, be it Mosaic, Abrahamic or any
personal point of orientation whatever, for we are lovers of sunlight and not of
orientation. We are lovers of illumination and not of lamps and candles. We are seekers
for water no matter from what rock it may gush forth. We are in need of fruit in
whatsoever orchard it may be ripened. We long for rain it matters not which cloud pours
it down. We must not be fettered. If we renounce these fetters we shall agree, for all are
seekers of reality. The counterfeit or imitation of true religion has adulterated human
belief and the foundations have been lost sight of. The variance of these imitations has
produced enmity and strife, war and bloodshed. Now the glorious and brilliant twentieth
century has dawned and the divine bounty is radiating universally. The Sun of Truth is
shining forth in intense enkindlement. This is verily the century when these imitations
must be forsaken, superstitions abandoned and God alone worshiped. We must look at
the reality of the prophets and their teachings in order that we may agree.
Praise be to God! the springtime of God is at hand. This century is verily the spring
season. The world of mind and the kingdom of soul have become fresh and verdant by its
bestowals. It has resuscitated the whole realm of existence. On one hand the lights of
reality are shining; on the other the clouds of divine mercy are pouring down the fullness
of heavenly bounty. Wonderful material progress is evident and great spiritual
discoveries are being made. Truly this can be called the miracle of centuries for it is
replete with manifestations of the miraculous. The time has come when all mankind
shall be united, when all races shall be loyal to one fatherland, all religions become one
religion and racial and religious bias pass away. It is a day in which the oneness of
humankind shall uplift its standard and international peace like the true morning flood
the world with its light. Therefore we offer supplications to God, asking him to dispel
these gloomy clouds and uproot these imitations in order that the East and West may
become radiant with love and unity; that the nations of the world shall embrace each
other and the ideal spiritual brotherhood illumine the world like the glorious sun of the
high heavens.
THE CAUSE OF STRIFE
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 re-formation. 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 foundations of divine
reality must also pass away and be re-formed. 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.
UNIVERSAL 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(2) 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....
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.
THE PROPHETS AND WAR
When we review history from the beginning down to the present day we find that strife
and warfare have prevailed throughout the human world. Wars, religious, racial or
political, have arisen from human ignorance, misunderstanding and lack of education.
We will first consider religious strife and conflict.
It is evident that the divine prophets have appeared in the world to establish love and
agreement among mankind. They have been the shepherds and not the wolves. The
shepherd comes forth to gather and lead his flock and not to disperse them by creating
strife. Every divine shepherd has assembled a flock which had formerly been scattered.
Among the shepherds was His Holiness Moses. At a time when the tribes of Israel were
wandering and dispersed, he assembled, united and educated them to higher degrees of
capacity and progress until they passed out of the wilderness of discipline into the holy
land of possession. He transformed their degradation into glory, changed their poverty
into wealth and replaced their vices by virtues until they rose to such a zenith that the
splendor of the sovereignty of Solomon was made possible and the fame of their
civilization extended to the East and the West. It is evident therefore that His Holiness
was a divine shepherd for he gathered the tribes of Israel together and united them in the
power and strength of a great nationhood.
When the Messianic star of Jesus Christ dawned, he declared he had come to gather
together the lost tribes or scattered sheep of Moses. He not only shepherded the flock of
Israel, but brought together people of Chaldea, Egypt, Syria, ancient Assyria and
Phoenicia. These people were in a state of utmost hostility, thirsting for the blood of each
other with the ferocity of animals; but His Holiness Jesus Christ brought them together,
cemented and united them in his cause and established such a bond of love among them
that enmity and warfare were abandoned. It is evident therefore that the divine teachings
are intended to create a bond of unity in the human world and establish the foundations
of love and fellowship among mankind. Divine religion is not a cause for discord and
disagreement. If religion becomes the source of antagonism and strife, the absence of
religion is to be preferred. Religion is meant to be the quickening life of the body politic;
if it be the cause of death to humanity, its nonexistence would be a blessing and benefit
to man. Therefore in this day the divine teachings must be sought, for they are the
remedies for the present conditions of the world of humanity.
At a time when the Arabian tribes and nomadic peoples were widely separated, living in
the deserts under lawless conditions, strife and bloodshed continual among them, no
tribe free from the menace of attack and destruction by another,--at such a critical time
Mohammed appeared. He gathered these wild tribes of the desert together, reconciled,
united and caused them to agree so that enmity and warfare ceased. The Arabian nation
immediately advanced until its dominion extended westward to Spain and Andalusia.
From these facts and premises we may conclude that the establishing of the divine
religions is for peace, not for war and the shedding of blood. Inasmuch as all are founded
upon one reality which is love and unity, the wars and dissensions which have
characterized the history of religion have been due to imitations and superstitions which
arise afterward. Religion is reality and reality is one. The fundamentals of the religion of
God are therefore one in reality. There is neither difference nor change in the
fundamentals. Variance is caused by blind imitations, prejudices and adherence to forms
which appear later, and inasmuch as these differ, discord and strife result. If the
religions of the world would forsake these causes of difficulty and seek the fundamentals,
all would agree, and strife and dissension would pass away; for religion and reality are
one and not multiple.2
Other wars are caused by purely imaginary racial differences; for humanity is one kind,
one race and progeny inhabiting the same globe. In the creative plan there is no racial
distinction and separation such as Frenchman, Englishman, American, German, Italian
or Spaniard; all belong to one household. These boundaries and distinctions are human
and artificial, not natural and original. All mankind are the fruits of one tree, flowers of
the same garden, waves of one sea. In the animal kingdom no such distinction and
separation are observed. The sheep of the East and the sheep of the West would associate
peacefully. The oriental flock would not look surprised as if saying, "These are sheep of
the Occident; they do not belong to our country." All would gather in harmony and enjoy
the same pasture without evidence of local or racial distinction. The birds of different
countries mingle in friendliness. We find these virtues in the animal kingdom. Shall man
deprive himself of these virtues? Man is endowed with superior reasoning power and the
faculty of perception; he is the manifestation of divine bestowals. Shall racial ideas
prevail and obscure the creative purpose of unity in his kingdom? Shall he say, "I am a
German," "I am a Frenchman," or an "Englishman" and declare war because of this
imaginary and human distinction? God forbid! This earth is one household and the
nativity of all humanity; therefore the human race should ignore distinctions and
boundaries which are artificial and conducive to disagreement and hostility. We have
come from the East. Praise be to God! we find this continent prosperous, the climate
salubrious and delightful, the inhabitants genial and courteous, the government equable
and just. Shall we entertain any other thought and feeling than that of love for you? Shall
we say, "This is not our native land, therefore everything is objectionable?" This would be
gross ignorance to which man must not subject himself. Man is endowed with powers to
investigate reality, and the reality is that humanity is one in kind and equal in the
creative plan. Therefore false distinctions of race and nativity which are factors and
causes of warfare must be abandoned.
Consider what is happening(3) in Tripoli; how the poor are being killed and the blood of
the helpless is being shed upon both sides; children made fatherless, fathers lamenting
the death of their sons, mothers bewailing the loss of dear ones. And what is the benefit
after all? Nothing conceivable. Is it therefore justifiable? The domestic animals do not
manifest hatred and cruelty toward each other; that is the attribute of the wild and
ferocious beasts. In a flock of one thousand sheep you will witness no bloodshed.
Numberless species of birds are peaceful in flocks. Wolves, lions, tigers are ferocious
because it is their natural and necessary means for obtaining food. Man has no need of
such ferocity; his food is provided in other ways. Therefore it is evident that warfare,
cruelty and bloodshed in the kingdom of man are caused by human greed, hatred and
selfishness. The kings and rulers of nations enjoy luxury and ease in their palaces and
send the common people to the battlefield; offer them as the food and targets of cannon.
Each day they invent new instruments for the more complete destruction of the
foundations of the human race. They are callous and merciless toward their fellow-
creatures. What shall atone for the sufferings and grief of mothers who have so tenderly
cared for their sons? What sleepless nights they have spent and what days of devotion
and love they have given to bring their children to maturity! Yet the savagery of these
warring rulers causes great numbers of their victims to be torn and mutilated in a day.
What ignorance and degradation, yea even greater than the ferocious beasts themselves!
For a wolf will carry away and devour one sheep at a time whereas an ambitious tyrant
may cause the death of one hundred thousand men in a battle and glory in his military
prowess saying, "I am commander-in-chief; I have won this mighty victory." Consider
the ignorance and inconsistency of the human race. If a man kills another, no matter
what the cause may be, he is pronounced a murderer, imprisoned or executed; but the
brutal oppressor who has slain one hundred thousand is idolized as a hero, conqueror or
military genius. A man steals a small sum of money; he is called a thief and sent to the
penitentiary; but the military leader who invades and pillages a whole kingdom is
acclaimed heroic and a mighty man of valor. How base and ignorant is man!
In Persia previous to the middle of the nineteenth century, among the various tribes and
peoples, sects and denominations there existed the greatest animosity, strife and hatred.
At that time too all the other nations of the East were in the same condition. Religionists
were hostile and bigoted, sects were at enmity, races hated each other, tribes were
constantly at war; everywhere antagonism and conflict prevailed. Men shunned and were
suspicious of each other. The man who could kill a number of his fellow-creatures was
glorified for his heroism and strength. Among religionists it was esteemed a
praiseworthy deed to take the life of one who held an opposite belief. At this time
Bahá'u'lláh arose and declared his mission. He founded the oneness of the world of
humanity, proclaimed that all are servants of the loving and merciful God who has
created, nourished and provided for all, therefore why should men be unjust and unkind
to each other, showing forth that which is contrary to God? As He loves us why should
we entertain animosity and hate? If God did not love all He wou3ld not have created,
trained and provided for all. Loving-kindness is the divine policy. Shall we consider
human policy and attitude superior to the wisdom and policy of God? This would be
inconceivable, impossible. Therefore we must emulate and follow the divine policy,
3dealing with each other in the utmost love and tenderness.
Bahá'u'lláh declared the "Most Great Peace" and international arbitration. He voiced
these principles in numerous epistles which were circulated broadcast throughout the
East. He wrote to all the kings and rulers encouraging, advising and admonishing them
in regard to the establishment of peace; making it evident by conclusive proofs that the
happiness and glory of humanity can only be assured through disarmament and
arbitration. This was nearly fifty years ago. Because he promulgated the message of
Universal Peace and international agreement, the kings of the Orient arose against him
for they did not find their personal and national benefits advanced by his admonition
and teaching. They persecuted him bitterly, inflicted upon him every torment,
imprisoned, bastinadoed, banished him and eventually confined him in a fortress. Then
they arose against his followers. For the establishment of international peace the blood
of twenty thousand Bahá'ís was spilt. Their homes were destroyed, their children made
captives and their possessions pillaged yet none of these people waxed cold or wavered in
devotion. Even to this day the Bahá'ís are persecuted and quite recently a number were
killed, for wherever they are found they put forth the greatest efforts to establish the
peace of the world. They not only promulgate principles; they are people of action.
In Persia today through the teachings of Bahá'u'lláh you will find people of various
religious beliefs and denominations living together in the utmost peace and agreement.
The former enmities and hatred have passed away and they exercise the utmost love
toward all mankind for they realize and know that all are the creatures and servants of
one God. This is directly due to the divine teachings. At most it is simply this; that the
ignorant must be educated, the ailing must be healed, those who are as children in the
scale of development must be helped to reach the age of maturity. We must not be
unfriendly to any one because of ignorance, neither must we reject the immature or turn
away from the sick but administer the remedy for each human need until all are united in
the providence of God. Therefore it is evident that the essential foundations of the divine
religions are unity and love. If religion be productive of discord among mankind it is a
destroyer and not divine for religion implies unity and binding together and not
separation. Mere knowledge of principles is not sufficient. We all know and admit that
justice is good but there is need of volition and action to carry out and manifest it. For
example, we might think it good to build a church but simply thinking of it as a good
thing will not help its erection. The ways and means must be provided; we must will to
build it and then proceed with the construction. All of us know that international peace is
good, that it is conducive to human welfare and the glory of man but volition and action
are necessary before it can be established. Action is the essential. Inasmuch as this
century is a century of light, capacity for action is assured to mankind. Necessarily the
divine principles will be spread among men until the time of action arrives. Surely this
has been so and truly the time and conditions are ripe for action now. All men know that
verily war is the destroyer of human foundations and in every country of the world this is
admitted and apparent. I find the United States of America an exceedingly progressive
nation, the government just, the people in a state of readiness and the principle of
equality established to an extraordinary degree. Therefore it is my hope that inasmuch as
the standard of international peace must be upraised it may be upraised upon this
continent, for this nation is more deserving and has greater capacity for such an initial
step than any other. If other nations should attempt to do this the motive will be
misunderstood. For instance, if Great Britain should declare for international peace it
will be said that it has been done to insure the safety of her colonies. If France should
hoist the standard other nations will declare some hidden diplomatic policy underlies the
action; Russia would be suspected of national designs if the first step were taken by that
people, and so on with all the European and eastern governments. But the United States
of America could not be accused of any such selfish interest. Your government has,
strictly speaking, no colonies to protect. You are not endeavoring to extend your domain
nor have you need of territorial expansion. Therefore if America takes the first step
toward the establishing of world peace it is certain to be ascribed to unselfishness and
altruism. The world will say, "There is no other motive than altruism and service to
humanity in this action by the United States." Therefore it is my hope that you may stand
forth as the first herald of peace and hoist this banner; for this banner will be hoisted.
Raise it aloft, for you are the most qualified and deserving of nations. The other countries
await this summons, expect this call to the standard of reconciliation, for the whole
world is distressed because of the excessive burden and irreparable damage of war. Taxes
are levied to meet its drain. Every year the burden increases and the people have come to
their end. Just now(4) Europe is a battlefield of ammunition ready for a spark; and one
spark will set aflame the whole world. Before these complications and cataclysmic events
happen, take the step to prevent it.
The foundations of all the divine religions are peace and agreement, but
misunderstandings and ignorance have developed. If these are caused to disappear you
will see that all the religious agencies will work for peace and promulgate the oneness of
humankind. For the foundation of all is reality and reality is not multiple or divisible. His
Holiness Moses founded it, His Holiness Jesus raised its tent, and its brilliant light has
shone forth in all the religions. His Holiness Bahá'u'lláh proclaimed this one reality and
spread the message of the "Most Great Peace". Even in prison he rested not until he
lighted this lamp in the East. Praise be to God! all who have accepted his teachings are
lovers of peace, peacemakers ready to sacrifice their lives and expend their possessions
for it. Now let this standard be upraised in the West and many will respond to the call.
America has become renowned for her discoveries, inventions and artistic skill, famous
for equity of government and stupendous undertakings; now may she also become noted
and celebrated as the herald and messenger of Universal Peace. Let this be her mission
and undertaking and may its blessed impetus spread to all countries. I pray for all of you
that you may render this service to the world of humanity.
FOUNDATIONS OF WORLD UNITY
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(5) because its aim is that this darkness may
be turned 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 Bahá'u'lláh 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 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 Bahá'u'lláh shone forth like the sun from the horizon of the East and
illumined Persia with the light 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 those gatherings saw but one nation, one pathway, one teaching,
one order; for the teachings of His Holiness Bahá'u'lláh were not limited to the
establishment of Universal Peace. They embraced many teachings which supplemented
and supported that of Universal Peace.
Among these teachings is the independent investigation of reality, so that the world of
humanity might be saved from the darkness of imitation and attain to the truth; might
tear off and cast away this ragged and outworn garment of one thousand years ago and
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 Bahá'u'lláh 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 healed. 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 Bahá'u'lláh 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 Bahá'u'lláh 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 have no rest5. For a period of six thousand years history
informs us about the world of humanity. During these six thousand 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....
And among the teachings of His Holiness Bahá'u'lláh is the origination of one language
that may be spread universally among the people. This teaching was revealed from the
pen of Bahá'u'lláh in order that this universal language may eliminate
misunderstandings from among mankind.
And among the teachings of His Holiness Bahá'u'lláh is the equality of women and men.
The world of humanity has two wings-- one is woman and the other man. Not until both
wings are equally developed can the bird fly. Should one wing remain weak, flight is
impossible. Not until the world of woman becomes equal to the world of man in the
acquisition of virtues and perfections, can success and prosperity be attained as they
ought to be.
And among the teachings of Bahá'u'lláh 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 should man voluntarily and of his own
choice sacrifice his property and life for others, and spend willingly for the poor, just as is
done in Persia among the Bahá'ís.
And among the teachings of His Holiness Bahá'u'lláh is man's freedom: that through the
Ideal Power he should be emancipated and free 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 Bahá'u'lláh 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 Bahá'u'lláh 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 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 concentrated on praiseworthy discoveries. Material civilization is like a
globe of glass. Divine civilization is the light 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 convert this animal into a
human soul.
And among the teachings of Bahá'u'lláh 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 Bahá'u'lláh are justice and right. Until these
are realized on the plane of existence, all things will 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 in the world of mankind is difficult. As the
teachings of His Holiness Bahá'u'lláh 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 Bahá'u'lláh
are such that all the communities of the world, whether religious, political or ethical,
ancient or modern, find in the teachings of Bahá'u'lláh the expression of their highest
wish.
For example, the people of religions find, in the teachings of His Holiness Bahá'u'lláh,
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 mankind, it is impossible and
impracticable: for example, the enforcement of the laws of the Old Testament 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
Bahá'u'lláh in the most perfect presentation.
Similarly, with regard to the people who clamor for freedom: the moderate freedom
which guarantees the welfare of the world of man, is found in the teachings of His
Holiness Bahá'u'lláh.
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
Bahá'u'lláh.
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 Bahá'u'lláh, 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 Bahá'u'lláh. These teachings
constitute the all-inclusive power among all men, and are practicable....
For example, the question of Universal Peace, about which His Holiness Bahá'u'lláh 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 Bahá'u'lláh has described will fulfill 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, their 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
that 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....
Today nothing but the power of the Word of God which encompasses the realities of
things can bring the thoughts, minds, hearts and 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 together under the shadow of the Word of
Oneness, and have in the utmost fellowship united and harmonized!
RACIAL HARMONY
Today I am most happy, for I see here(6) 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.
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 of love and that the day may come when all
differences between you may disappear.
THE SPIRIT OF JUSTICE
What could be better before God than thinking of the poor? For the poor are beloved by
our heavenly Father. When His Holiness Christ came upon the earth those who believed
in him and followed him were the poor and lowly, showing the poor were near to God.
When a rich man believes and follows the Manifestation of God it is a proof that his
wealth is not an obstacle and does not prevent him from attaining the pathway of
salvation. After he has been tested and tried it will be seen whether his possessions are a
hindrance in his religious life. But the poor are especially beloved of God. Their lives are
full of difficulties, their trials continual, their hopes are in God alone. Therefore you must
assist the poor as much as possible, even by sacrifice of yourself. No deed of man is
greater before God than helping the poor. Spiritual conditions are not dependent upon
the possession of worldly treasures or the absence of them. When physically destitute,
spiritual thoughts are more likely. Poverty is stimulus toward God. Each one of you must
have great consideration for the poor and render them assistance. Organize in an effort
to help them and prevent increase of poverty. The greatest means for prevention is that
whereby the laws of the community will be so framed and enacted that it will not be
possible for a few to be millionaires and many destitute. One of Bahá'u'lláh's teachings is
the adjustment of means of livelihood in human society. Under this adjustment there can
be no extremes in human conditions as regards wealth and sustenance. For the
community needs financier, farmer merchant and laborer just as an army must be
composed of commander, officers and privates. All cannot be commanders; all cannot be
officers or privates. Each in his station in the social fabric must be competent; each in his
function according to ability; but justness of opportunity for all.
Lycurgus, king of Sparta, who lived long before the day of Christ, conceived the idea of
absolute equality in government. He proclaimed laws by which all the people of Sparta
were classified into certain divisions. Each division had its separate rights and function.
First, farmers and tillers of the soil. Second, artisans and merchants. Third, leaders or
grandees. Under the laws of Lycurgus the latter were not required to engage in any labor
or vocation but it was incumbent upon them to defend the country in case of war and
invasion. Then he divided Sparta into nine thousand equal parts or provinces, appointing
nine thousand leaders or grandees to protect them. In this way the farmers of each
province were assured of protection but each farmer was compelled to pay a tax to
support the grandee of that province. The farmers and merchants were not obliged to
defend the country. In lieu of labor the grandees received the taxes. Lycurgus in order to
establish this forever as a law, brought nine thousand grandees together, told them he
was going upon a long journey and wished this form of government to remain effective
until his return. They swore an oath to protect and preserve his law. He then left his
kingdom, went into voluntary exile and never came back. No man ever made such a
sacrifice to insure equality among his fellowmen. A few years passed and the whole
system of government he had founded collapsed, although established upon such a just
and wise basis.
Difference of capacity in human individuals is fundamental. It is impossible for all to be
alike, all to be equal, all to be wise. Bahá'u'lláh has revealed principles and laws which
will accomplish the adjustment of varying human capacities. He has said that whatsoever
is possible of accomplishment in human government will be effected through these
principles. When the laws he has instituted are carried out there will be no millionaires
possible in the community and likewise no extremely poor. This will be effected and
regulated by adjusting the different degrees of human capacity. The fundamental basis of
the community is agriculture, tillage of the soil. All must be producers. Each person in
the community whose income is equal to his individual producing capacity shall be
exempt from taxation. But if his income is greater than his needs he must pay a tax until
an adjustment is effected. That is to say, a man's capacity for production and his needs
will be equalized and reconciled through taxation. If his production exceeds he will pay
no tax; if his necessities exceed his production he shall receive an amount sufficient to
equalize or adjust. Therefore taxation will be proportionate to capacity and production
and there will be no poor in the community.
COOPERATION
It seems as though all creatures can exist singly and alone. For example, a tree can exist
solitary and alone on a given prairie or in a valley or on the mountainside. An animal
upon a mountain or a bird soaring in the air might live a solitary life. They are not in
need of cooperation or solidarity. Such animated beings enjoy the greatest comfort and
happiness in their respective solitary lives.
On the contrary, man cannot live singly and alone. He is in need of continuous
cooperation and mutual help. For example, a man living alone in the wilderness will
eventually starve. He can never, singly and alone, provide himself with all the necessities
of existence. Therefore, he is in need of cooperation and reciprocity.
The mystery of this phenomenon, the cause thereof is this, that mankind has been
created from one single origin, has branched off from one family. Thus in reality all
mankind represents one family. God has not created any difference. He has created all as
one that thus this family might live in perfect happiness and well-being.
Regarding reciprocity and cooperation: each member of the body politic should live in
the utmost comfort and welfare because each individual member of humanity is a
member of the body politic and if one member of the members be in distress or be
afflicted with some disease all the other members must necessarily suffer. For example, a
member of the human organism is the eye. If the eye should be affected that affliction
would affect the whole nervous system. Hence, if a member of the body politic becomes
afflicted, in reality, from the standpoint of sympathetic connection, all will share that
affliction since this (one afflicted) is a member of the group of members, a part of the
whole. Is it possible for one member or part to be in distress and the other members to
be at ease? It is impossible! Hence God has desired that in the body politic of humanity
each one shall enjoy perfect welfare and comfort.
Although the body politic is one family yet because of lack of harmonious relations some
members are comfortable and some in direst misery, some members are satisfied and
some are hungry, some members are clothed in most costly garments and some families
are in need of food and shelter. Why? Because this family lacks the necessary reciprocity
and symmetry. This household is not well arranged. This household is not living under a
perfect law. All the laws which are legislated do not ensure happiness. They do not
provide comfort. Therefore a law must be given to this family by means of which all the
members of this family will enjoy equal well-being and happiness.
Is it possible for one member of a family to be subjected to the utmost misery and to
abject poverty and for the rest of the family to be comfortable? It is impossible unless
those members of the family be senseless, atrophied, inhospitable, unkind. Then they
would say, "Though these members do belong to our family--let them alone. Let us look
after ourselves. Let them die. So long as I am comfortable, I am honored, I am happy--
this my brother--let him die. If he be in misery let him remain in misery, so long as I am
comfortable. If he is hungry let him remain so; I am satisfied. If he is without clothes, so
long as I am clothed, let him remain as he is. If he is shelterless, homeless, so long as I
have a home, let him remain in the wilderness."
Such utter indifference in the human family is due to lack of control, to lack of a working
law, to lack of kindness in its midst. If kindness had been shown to the members of this
family surely all the members thereof would have enjoyed comfort and happiness.
His Holiness Bahá'u'lláh has given instructions regarding every one of the questions
confronting humanity. He has given teachings and instructions with regard to every one
of the problems with which man struggles. Among them are (the teachings) concerning
the question of economics that all the members of the body politic may enjoy through the
working out of this solution the greatest happiness, welfare and comfort without any
harm or injury attacking the general order of things. Thereby no difference or dissension
will occur. No sedition or contention will take place. This solution is this:
First and foremost is the principle that to all the members of the body politic shall be
given the greatest achievements of the world of humanity. Each one shall have the
utmost welfare and well-being. To solve this problem we must begin with the farmer;
there will we lay a foundation for system and order because the peasant class and the
agricultural class exceed other classes in the importance of their service. In every village
there must be established a general storehouse which will have a number of revenues.
The first revenue will be that of the tenth or tithes.
The second revenue (will be derived) from the animals.
The third revenue, from the minerals, that is to say, every mine prospected or
discovered, a third thereof will go to this vast storehouse.
The fourth is this: whosoever dies without leaving any heirs all his heritage will go to the
general storehouse.
Fifth, if any treasures shall be found on the land they should be devoted to this
storehouse.
All these revenues will be assembled in this storehouse.
As to the first, the tenths or tithes: we will consider a farmer, one of the peasants. We will
look into his income. We will find out, for instance, what is his annual revenue and also
what are his expenditures. Now, if his income be equal to his expenditures, from such a
farmer nothing whatever will be taken. That is, he will not be subjected to taxation of any
sort, needing as he does all his income. Another farmer may have expenses running up to
one thousand dollars we will say, and his income is two thousand dollars. From such an
one a tenth will be required, because he has a surplus. But if his income be ten thousand
dollars and his expenses one thousand dollars or his income twenty thousand dollars, he
will have to pay as taxes, one-fourth. If his income be one hundred thousand dollars and
his expenses five thousand, one-third will he have to pay because he has still a surplus
since his expenses are five thousand and his income one hundred thousand. If he pays,
say, thirty-five thousand dollars, in addition to the expenditure of five thousand he still
has sixty thousand left. But if his expenses be ten thousand and his income two hundred
thousand then he must give an even half because ninety thousand will be in that case the
sum remaining. Such a scale as this will determine allotment of taxes. All the income
from such revenues will go to this general storehouse.
Then there must be considered such emergencies as follows: a certain farmer whose
expenses run up to ten thousand dollars and whose income is only five thousand, he will
receive necessary expenses from the storehouse. Five thousand dollars will be allotted to
him so he will not be in need.
Then the orphans will be looked after, all of whose expenses will be taken care of. The
cripples in the village--all their expenses will be looked after. The poor in the village--
their necessary expenses will be defrayed. And other members who for valid reasons are
incapacitated --the blind, the old, the deaf--their comfort must be looked after. In the
village no one will remain in need or in want. All will live in the utmost comfort and
welfare. Yet no schism will assail the general order of the body politic.
Hence the expenses or expenditures of the general storehouse are now made clear and its
activities made manifest. The income of this general storehouse has been shown. Certain
trustees will be elected by the people in a given village to look after these transactions.
The farmers will be taken care of and if after all these expenses are defrayed any surplus
is found in the storehouse it must be transferred to the national treasury.
This system is all thus ordered so that in the village the very poor will be comfortable, the
orphans will live happily and well; in a word, no one will be left destitute. All the
individual members of the body politic will thus live comfortably and well.
For larger cities, naturally, there will be a system on a larger scale. Were I to go into that
solution the details thereof would be very lengthy.
The result of this (system) will be that each individual member of the body politic will
live most comfortably and happily under obligation to no one. Nevertheless, there will be
preservation of degree because in the world of humanity there must needs be degrees.
The body politic may well be likened to an army. In this army there must be a general,
there must be a sergeant, there must be a marshal, there must be the infantry; but all
must enjoy the greatest comfort and welfare.
God is not partial and is no respecter of persons. He has made provision for all. The
harvest comes forth for everyone. The rain showers upon everybody and the heat of the
sun is destined to warm everyone. The verdure of the earth is for everyone. Therefore
there should be for all humanity the utmost happiness, the utmost comfort, the utmost
well-being.
But if conditions are such that some are happy and comfortable and some in misery;
some are accumulating exorbitant wealth and others are in dire want--under such a
system it is impossible for man to be happy and impossible for him to win the good
pleasure of God. God is kind to all. The good pleasure of God consists in the welfare of all
the individual members of mankind.
A Persian king was one night in his palace, living in the greatest luxury and comfort.
Through excessive joy and gladness he addressed a certain man, saying: "Of all my life
this is the happiest moment. Praise be to God, from every point prosperity appears and
fortune smiles! My treasury is full and the army is well taken care of. My palaces are
many; my land unlimited; my family is well off; my honor and sovereignty are great.
What more could I want!"
The poor man at the gate of his palace spoke out, saying: "O kind king! Assuming that
you are from every point of view so happy, free from every worry and sadness--do you
not worry for us? You say that on your own account you have no worries--but do you
never worry about the poor in your land? Is it becoming or meet that you should be so
well off and we in such dire want and need? In view of our needs and troubles how can
you rest in your palace, how can you even say that you are free from worries and
sorrows? As a ruler you must not be so egoistic as to think of yourself alone but you must
think of those who are your subjects. When we are comfortable then you will be
comfortable; when we are in misery how can you, as a king, be in happiness?"
The purport is this that we are all inhabiting one globe of earth. In reality we are one
family and each one of us is a member of this family. We must all be in the greatest
happiness and comfort, under a just rule and regulation which is according to the good
pleasure of God, thus causing us to be happy, for this life is fleeting.
If man were to care for himself only he would be nothing but an animal for only the
animals are thus egoistic. If you bring a thousand sheep to a well to kill nine hundred
and ninety-nine the one remaining sheep would go on grazing, not thinking of the others
and worrying not at all about the lost, never bothering that its own kind had passed
away, or had perished or been killed. To look after one's self only is therefore an animal
propensity. It is the animal propensity to live solitary and alone. It is the animal
proclivity to look after one's own comfort. But man was created to be a man--to be fair, to
be just, to be merciful, to be kind to all his species, never to be willing that he himself be
well off while others are in misery and distress--this is an attribute of the animal and not
of man. Nay, rather, man should be willing to accept hardships for himself in order that
others may enjoy wealth; he should enjoy trouble for himself that others may enjoy
happiness and well-being. This is the attribute of man. This is becoming of man.
Otherwise man is not man--he is less than the animal.
The man who thinks only of himself and is thoughtless of others is undoubtedly inferior
to the animal because the animal is not possessed of the reasoning faculty. The animal is
excused; but in man there is reason, the faculty of justice, the faculty of mercifulness.
Possessing all these faculties he must not leave them unused. He who is so hard-hearted
as to think only of his own comfort, such an one will not be called man.
Man is he who forgets his own interests for the sake of others. His own comfort he
forfeits for the well-being of all. Nay, rather, his own life must he be willing to forfeit for
the life of mankind. Such a man is the honor of the world of humanity. Such a man is the
glory of the world of mankind. Such a man is the one who wins eternal bliss. Such a man
is near to the threshold of God. Such a man is the very manifestation of eternal
happiness. Otherwise, men are like animals, exhibiting the same proclivities and
propensities as the world of animals. What distinction is there? What prerogatives, what
perfections? None whatever! Animals are better even--thinking only of themselves and
negligent of the needs of others.
Consider how the greatest men in the world--whether among prophets or philosophers--
all have forfeited their own comfort, have sacrificed their own pleasure for the well-being
of humanity. They have sacrificed their own lives for the body politic. They have
sacrificed their own wealth for that of the general welfare. They have forfeited their own
honor for the honor of mankind. Therefore it becomes evident that this is the highest
attainment for the world of humanity.
We ask God to endow human souls with justice so that they may be fair, and may strive
to provide for the comfort of all, that each member of humanity may pass his life in the
utmost comfort and welfare. Then this material world will become the very paradise of
the Kingdom, this elemental earth will be in a heavenly state and all the servants of God
will live in the utmost joy, happiness and gladness. We must all strive and concentrate all
our thoughts in order that such happiness may accrue to the world of humanity.
The question of socialization is very important. It will not be solved by strikes for wages.
All the governments of the world must be united and organize an assembly the members
of which should be elected from the parliaments and the nobles of the nations. These
must plan with utmost wisdom and power so that neither the capitalist suffer from
enormous losses nor the laborers become needy. In the utmost moderation they should
make the law; then announce to the public that the rights of the working people are to be
strongly preserved. Also the rights of the capitalists are to be protected. When such a
general plan is adopted by the will of both sides, should a strike occur, all the
governments of the world collectively should resist it. Otherwise, the labor problem will
lead to much destruction, especially in Europe. Terrible things will take place.
For instance, the owners of properties, mines and factories should share their incomes
with their employees and give a fairly certain percentage of their products to their
workingmen in order that the employees may receive, beside their wages, some of the
general income of the factory so that the employee may strive with his soul in the work.
No more trusts will remain in the future. The question of the trusts will be wiped away
entirely. Also, every factory that has ten thousand shares will give two thousand shares of
these ten thousand to its employees and will write the shares in their names, so that they
may have them, and the rest will belong to the capitalists. Then at the end of the month
or year whatever they may earn after the expenses and wages are paid, according to the
number of shares, should be divided among both. In reality, so far great injustice has
befallen the common people. Laws must be made because it is impossible for the
laborers to be satisfied with the present system. They will strike every month and every
year. Finally, the capitalists will lose. In ancient times a strike occurred among the
Turkish soldiers. They said to the government: "Our wages are very small and they
should be increased." The government was forced to give them their demands. Shortly
afterwards they struck again. Finally all the incomes went to the pockets of the soldiers
to the extent that they killed the king, saying: "Why didst thou not increase the income so
that we might have received more?"
It is impossible for a country to live properly without laws. To solve this problem
rigorous laws must be made, so that all the governments of the world will be the
protectors thereof.
In the Bolshevistic principles equality is effected through force. The masses who are
opposed to the people of rank and to the wealthy class desire to partake of their
advantages.
But in the divine teachings equality is brought about through a ready willingness to
share. It is commanded as regards wealth that the rich among the people, and the
aristocrats should, by their own free will and for the sake of their own happiness,
concern themselves with and care for the poor. This equality is the result of the lofty
characteristics and noble attributes of mankind.
THE CRITERIONS OF TRUTH
During my visit to London and Paris last year(7) 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.
MAN AND NATURE
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.
As material and physical sciences are taught here(8) 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.
THE MICROCOSM AND THE MACROCOSM
When we ponder over the reality of the microcosm, we discover that in the microcosm
there are deposited three realities. Man is endowed with an outer or physical reality. It
belongs to the material realm, the animal kingdom, because it has sprung from the
material world. This animalistic reality of man he shares in common with the animals.
The human body is like animals subject to nature's laws. But man is endowed with a
second reality, the rational or intellectual reality; and the intellectual reality of man
predominates over nature.
All these sciences which we enjoy were the hidden and recondite secrets of nature,
unknowable to nature, but man was enabled to discover these mysteries, and out of the
plane of the unseen he brought them into the plane of the seen.
Yet there is a third reality in man, the spiritual reality. Through its medium one discovers
spiritual revelations, a celestial faculty which is infinite as regards the intellectual as well
as physical realms. That power is conferred upon man through the breath of the Holy
Spirit. It is an eternal reality, an indestructible reality, a reality belonging to the divine,
supernatural kingdom; a reality whereby the world is illumined, a reality which grants
unto man eternal life. This third, spiritual reality it is which discovers past events and
looks along the vistas of the future. It is the ray of the Sun of Reality. The spiritual world
is enlightened through it, the whole of the Kingdom is being illumined by it. It enjoys the
world of beatitude, a world which had not beginning and which shall have no end.
That celestial reality, the third reality of the microcosm, delivers man from the material
world. Its power causes man to escape from nature's world. Escaping, he will find an
illuminating reality, transcending the limited reality of man and causing him to attain to
the infinitude of God, abstracting him from the world of superstitions and imaginations,
and submerging him in the sea of the rays of the Sun of Reality.
This fact is proved from scientific as well as spiritual evidence.
When we ponder over the conditions of phenomena, we observe that all phenomena are
composed of single elements. This singular cell-element travels and has its coursings
through all the grades of existence. I wish you to ponder carefully over this. This cellular
element has at some time been in the mineral kingdom. While staying in the mineral
kingdom it has had its coursings and transformations through myriads of images and
forms. Having perfected its journey in the mineral kingdom, it has ascended to the
vegetable kingdom; and in the vegetable kingdom it has again had journeys and
transformations through myriads of conditions. Having accomplished its functions in the
vegetable kingdom, the cellular element ascends to the animal kingdom.
In the animal kingdom again it goes through the composition of myriads of images, and
then we have it in the human kingdom. In the human kingdom likewise it has its
transformations and coursings through multitudes of forms. In short, this single
primordial atom has had its great journeys through every stage of life, and in every stage
it was endowed with a special and particular virtue or characteristic.
Consequently, the great divine philosophers have had the following epigram: All things
are involved in all things. For every single phenomenon has enjoyed the postulates of
God, and in every form of these infinite electrons it has had its characteristics of
perfection.
Thus this flower once upon a time was of the soil. The animal eats the flower or its fruit,
and it thereby ascends to the animal kingdom. Man eats the meat of the animal, and
there you have its ascent into the human kingdom, because all phenomena are divided
into that which eats and that which is eaten. Therefore, every primordial atom of these
atoms, singly and indivisible, has had its coursings throughout all the sentient creation,
going constantly into the aggregation of the various elements. Hence do you have the
conservation of energy and the infinity of phenomena, the indestructibility of
phenomena, changeless and immutable, because life cannot suffer annihilation but only
change.
The apparent annihilation is this: that the form, the outward image, goes through all
these changes and transformations. Let us again take the example of this flower. The
flower is indestructible. The only thing that we can see, this outer form, is indeed
destroyed, but the elements, the indivisible elements which have gone into the
composition of this flower are eternal and changeless. Therefore the realities of all
phenomena are immutable. Extinction or mortality is nothing but the transformation of
pictures and images, so to speak-- the reality back of these images is eternal. And every
reality of the realities is one of the bounties of God.
Some people believe that the divinity of God had a beginning. They say that before this
particular beginning man had no knowledge of the divinity of God. With this principle
they have limited the operation of the influences of God.
For example, they think there was a time when man did not exist, and that there will be a
time in the future when man will not exist. Such a theory circumscribes the power of
God, because how can we understand the divinity of God except through scientifically
understanding the manifestations of the attributes of God?
How can we understand the nature of fire except from its heat, its light? Were not heat
and light in this fire, naturally we could not say that the fire existed.
Thus, if there was a time when God did not manifest His qualities, then there was no
God, because the attributes of God presuppose the creation of phenomena. For example,
by present consideration we say that God is the creator. Then there must always have
been a creation --since the quality of creator cannot be limited to the moment when
some man or men realize this attribute. The attributes that we discover one by one--
these attributes themselves necessarily anticipated our discovery of them. Therefore,
God has no beginning and no ending; nor is His creation limited ever as to degree.
Limitations of time and degree pertain to things created, never to the creation as a
whole. They pertain to the forms of things, not to their realities. The effulgence of God
cannot be suspended. The sovereignty of God cannot be interrupted.
As long as the sovereignty of God is immemorial, therefore the creation of our world
throughout infinity is presupposed. When we look at the reality of this subject, we see
that the bounties of God are infinite, without beginning and without end.
The greatest bounties of God in this phenomenal world are His Manifestations. This is
the greatest postulate. These Manifestations are the Suns of Reality. For it is through the
Manifestation that the reality becomes known and established for man. History proves to
us that apart from the influence of the Manifestations, man sinks back into his animal
condition, using even his intellectual power to subserve an animal purpose. Therefore
there is no cessation whatsoever in the future for the appearance of the Manifestation of
God, because God is infinite and His purpose cannot be limited in any way. If we ever
dare to limit and circumscribe God's purpose within any bounds, then of necessity we
have dared to set limitations to the omnipotence of God. The created has dared to define
his Creator!
Consequently, the perfect man ever beholds the rays of the Sun of Truth. The perfect
man ever awaits and expects the coming of the effulgence of God, he ever ponders over
the methods and purposes of God, knowing that of certainty the realities of the Divine
are not finite, the Divine names and attributes are not finite. God's graces and bounties
are without limit, and the coming of the Manifestations of God are not circumscribed by
time.
THE UNIVERSAL CYCLES
Each one of the luminous bodies in this limitless firmament has a cycle of revolution
which is of a different duration, and every one revolves in its own orbit, and again begins
a new cycle. So the earth, every three hundred and sixty-five days, five hours, forty-eight
minutes and a fraction, completes a revolution; and then it begins a new cycle, that is to
say, the first cycle is again renewed. In the same way, for the whole universe, whether for
the heavens or for men, there are cycles of great events, of important facts and
occurrences. When a cycle is ended, a new cycle begins, and the old one, on account of
the great events which take place, is completely forgotten, and not a trace or record of it
will remain. As you see, we have no records of twenty thousand years ago, although we
have before proved by argument that life on this earth is very ancient. It is not one
hundred thousand, or two hundred thousand, or one million or two million years old; it
is very ancient, and the ancient records and traces are entirely obliterated.
Each of the Divine Manifestations has likewise a cycle, and during the cycle his laws and
commandments prevail and are performed. When his cycle is completed by the
appearance of a new Manifestation, a new cycle begins. In this way cycles begin, end, and
are renewed, until a universal cycle is completed in the world, when important events
and great occurrences will take place which entirely efface every trace and every record
of the past; then a new universal cycle begins in the world, for this universe has no
beginning. We have before stated proofs and evidences concerning this subject; there is
no need of repetition.
Briefly, we say a universal cycle in the world of existence signifies a long duration of
time, and innumerable and incalculable periods and epochs. In such a cycle the
Manifestations appear with splendor in the realm of the visible, until a great and
universal Manifestation makes the world the center of his radiance. His appearance
causes the world to attain to maturity, and the extension of his cycle is very great.
Afterwards other Manifestations will arise under his shadow, who according to the needs
of the time will renew certain commandments relating to material questions and affairs,
while remaining under his shadow.
We are in the cycle which began with Adam, and its universal Manifestation is
Bahá'u'lláh.
EDUCATION
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.
THE HOLY SPIRIT
The elemental atoms which constitute all phenomenal existence and being in this
illimitable universe are in perpetual motion, undergoing continuous degrees of
progression. For instance, let us conceive of an atom in the mineral kingdom progressing
upward to the kingdom of the vegetable by entering into the composition and fibre of a
tree or plant. From thence it is assimilated and transferred into the kingdom of the
animal and finally by the law and process of composition becomes a part of the body of
man. That is to say, it has traversed the intermediate degrees and stations of phenomenal
existence, entering into the composition of various organisms in its journey. This motion
or transference is progressive and perpetual, for after disintegration of the human body
into which it has entered, it returns to the mineral kingdom whence it came, and will
continue to traverse the kingdoms of phenomena as before. This is an illustration
designed to show that the constituent elemental atoms of phenomena undergo
progressive transference and motion throughout the material kingdoms.
In its ceaseless progression and journeyings the atom becomes imbued with the virtues
and powers of each degree or kingdom it traverses. In the degree of the mineral it
possessed mineral affinities; in the kingdom of the vegetable it manifested the virtue
augmentative or power of growth; in the animal organism it reflected the intelligence of
that degree, and in the kingdom of man it was qualified with human attributes or virtues.
Furthermore, the forms and organisms of phenomenal being and existence in each of the
kingdoms of the universe are myriad and numberless. The vegetable plane or kingdom
for instance has its infinite variety of types and material structures of plant life, each
distinct and different within itself, no two exactly alike in composition and detail, for
there are no repetitions in nature, and the virtue augmentative cannot be confined to any
given image or shape. Each leaf has its own particular identity, so to speak, its own
individuality as a leaf. Therefore each atom of the innumerable elemental atoms, during
its ceaseless motion through the kingdoms of existence as a constituent of organic
composition, not only becomes imbued with the powers and virtues of the kingdoms it
traverses but also reflects the attributes and qualities of the forms and organisms of
those kingdoms. As each of these forms has its individual and particular virtue, therefore
each elemental atom of the universe has the opportunity of expressing an infinite variety
of those individual virtues. No atom is bereft or deprived of this opportunity or right of
expression. Nor can it be said of any given atom that it is denied equal opportunities with
other atoms; nay, all are privileged to possess the virtues existent in these kingdoms and
to reflect the attributes of their organisms. In the various transformations or passages
from kingdom to kingdom, the virtues expressed by the atoms in each degree are
peculiar to that degree. For example, in the world of the mineral, the atom does not
express the vegetable form and organism, and when through the process of
transmutation it assumes the virtues of the vegetable degree, it does not reflect the
attributes of animal organisms, and so on.
It is evident then that each elemental atom of the universe is possessed of a capacity to
express all the virtues of the universe. This is a subtle and abstract realization. Meditate
upon it, for within it lies the true explanation of pantheism. From this point of view and
perception, pantheism is a truth, for every atom in the universe possesses or reflects all
the virtues of life, the manifestation of which is effected through change and
transformation. Therefore the origin and outcome of phenomena is verily the
omnipresent God for the reality of all phenomenal existence is through Him. There is
neither reality nor the manifestation of reality without the instrumentality of God.
Existence is realized and possible through the bounty of God, just as the ray or flame
emanating from this lamp is realized through the bounty of the lamp from which it
originates. Even so all phenomena are realized through the divine bounty, and the
explanation of true pantheistic statement and principle is that the phenomena of the
universe find realization through the one power animating and dominating all things;
and all things are but manifestations of its energy and bounty. The virtue of being and
existence is through no other agency. Therefore in the words of Bahá'u'lláh the first
teaching is the oneness of the world of humanity....
Bahá'u'lláh has announced that no matter how far the world of humanity may advance in
material civilization, it is nevertheless in need of spiritual virtues and the bounties of
God. The spirit of man is not illumined and quickened through material sources. It is not
resuscitated by investigating phenomena of the world of matter. The spirit of man is in
need of the protection of the Holy Spirit. Just as he advances by progressive stages from
the mere physical world of being into the intellectual realm, so must he develop upward
in moral attributes and spiritual graces. In the process of this attainment he is ever in
need of the bestowals of the Holy Spirit. Material development may be likened to the
glass of a lamp whereas divine virtues and spiritual susceptibilities are the light within
the glass. The lamp chimney is worthless without the light; likewise man in his material
condition requires the radiance and vivification of the divine graces and merciful
attributes. Without the presence of the Holy Spirit he is lifeless. Although physically and
mentally alive he is spiritually dead. His Holiness Christ announced, "That which is born
of flesh is flesh and that which is born of spirit is spirit," meaning that man must be born
again. As the babe is born into the light of this physical world so must the physical and
intellectual man be born into the light of the world of divinity. In the matrix of the
mother the unborn child was deprived and unconscious of the world of material
existence but after its birth it beheld the wonders and beauties of a new realm of life and
being. In the world of the matrix it was utterly ignorant and unable to conceive of these
new conditions but after its transformation it discovers the radiant sun, trees, flowers
and an infinite range of blessings and bounties awaiting it. In the human plane and
kingdom man is a captive of nature and ignorant of the divine world until born of the
breaths of the Holy Spirit out of physical conditions of limitation and deprivation. Then
he beholds the reality of the spiritual realm and kingdom, realizes the narrow restrictions
of the mere human world of existence and becomes conscious of the unlimited and
infinite glories of the world of God. Therefore no matter how man may advance upon the
physical and intellectual plane he is ever in need of the boundless virtues of divinity, the
protection of the Holy Spirit and the face of God.
SCIENCE
The virtues of humanity are many but science is the most noble of them all. The
distinction which man enjoys above and beyond the station of the animal is due to this
paramount virtue. It is a bestowal of God; it is not material, it is divine. Science is an
effulgence of the Sun of Reality, the power of investigating and discovering the verities of
the universe, the means by which man finds a pathway to God. All the powers and
attributes of man are human and hereditary in origin, outcomes of nature's processes,
except the intellect, which is supernatural. Through intellectual and intelligent inquiry
science is the discoverer of all things. It unites present and past, reveals the history of
bygone nations and events, and confers upon man today the essence of all human
knowledge and attainment throughout the ages. By intellectual processes and logical
deductions of reason, this super-power in man can penetrate the mysteries of the future
and anticipate its happenings.
Science is the first emanation from God toward man. All created beings embody the
potentiality of material perfection, but the power of intellectual investigation and
scientific acquisition is a higher virtue specialized to man alone. Other beings and
organisms are deprived of this potentiality and attainment. God has created or deposited
this love of reality in man. The development and progress of a nation is according to the
measure and degree of that nation's scientific attainments. Through this means, its
greatness is continually increased and day by day the welfare and prosperity of its people
are assured.
All blessings are divine in origin but none can be compared with this power of
intellectual investigation and research which is an eternal gift producing fruits of
unending delight. Man is ever partaking of these fruits. All other blessings are
temporary; this is an everlasting possession. Even sovereignty has its limitations and
overthrow; this is a kingship and dominion which none may usurp or destroy. Briefly; it
is an eternal blessing and divine bestowal, the supreme gift of God to man. Therefore you
should put forward your most earnest efforts toward the acquisition of sciences and arts.
The greater your attainment, the higher your standard in the divine purpose. The man of
science is perceiving and endowed with vision whereas he who is ignorant and neglectful
of this development is blind. The investigating mind is attentive, alive; the mind callous
and indifferent is deaf and dead. A scientific man is a true index and representative of
humanity, for through processes of inductive reasoning and research he is informed of
all that appertains to humanity, its status, conditions and happenings. He studies the
human body politic, understands social problems and weaves the web and texture of
civilization. In fact, science may be likened to a mirror wherein the infinite forms and
images of existing things are revealed and reflected. It is the very foundation of all
individual and national development. Without this basis of investigation, development is
impossible. Therefore seek with diligent endeavor the knowledge and attainment of all
that lies within the power of this wonderful bestowal.
We have already stated that science or the attribute of scientific penetration is
supernatural and that all other blessings of God are within the boundary of nature. What
is the proof of this? All created things except man are captives of nature. The stars and
suns swinging through infinite space, all earthly forms of life and existence whether
mineral, vegetable or animal come under the dominion and control of natural law. Man
through scientific knowledge and power rules nature and utilizes her laws to do his
bidding. According to natural limitations he is a creature of earth restricted to life upon
its surface, but through scientific utilization of material laws he soars in the sky, sails
upon the ocean and dives beneath it. The products of his invention and discovery so
familiar to us in daily life were once mysteries of nature. For instance, man has brought
electricity out of the plane of the invisible into the plane of the visible, harnessed and
imprisoned that mysterious natural agent and made it the servant of his needs and
wishes. Similar instances are many but we will not prolong. Man as it were takes the
sword out of nature's hand and with it for his sceptre of authority dominates nature
itself. Nature is without the crown of human faculties and attributes. Man possesses
conscious intelligence and reflection; nature is minus. This is an established
fundamental among philosophers. Man is endowed with volition and memory; nature
has neither. Man can seek out the mysteries latent in nature whereas nature is not
conscious of her own hidden phenomena. Man is progressive; nature is stationary,
without the power of progression or retrogression. Man is endowed with ideal virtues,
for example intellection, volition,--among them faith, confession and acknowledgment of
God, while nature is devoid of all these. The ideal faculties of man, including the capacity
of scientific acquisition are beyond nature's ken. These are powers whereby man is
differentiated and distinguished from all other forms of life. This is the bestowal of
divine idealism, the crown adorning human heads. Notwithstanding the gift of this
supernatural power, it is most amazing that materialists still consider themselves within
the bounds and captivity of nature. The truth is that God has endowed man with virtues,
powers and ideal faculties of which nature is entirely bereft and by which man is
elevated, distinguished and superior. We must thank God for these bestowals, for these
powers He has given us, for this crown He has placed upon our heads.
How shall we utilize these gifts and expend these bounties? By directing our efforts
toward the unification of the human race. We must use these powers in establishing the
oneness of the world of humanity; appreciate these virtues by accomplishing the unity of
the white and colored races; devote this divine intelligence to the perfecting of amity and
accord among all branches of the human family, so that under the protection and
providence of God, the East and West may hold each other's hands and become as lovers.
Then will mankind be as one nation, one race and kind; as waves of one ocean. Although
these waves may differ in form and shape, they are waves of the same sea. Flowers may
be variegated in colors but they are all flowers of one garden. Trees differ though they
grow in the same orchard. All are nourished and quickened into life by the bounty of the
same rain; all grow and develop by the heat and light of the one sun; all are refreshed
and exhilarated by the same breeze; that they may bring forth varied fruits. This is
according to the creative wisdom. If all trees bore the same kind of fruit it would cease to
be delicious. In their never ending variety man finds enjoyment instead of monotony.
And now as I look into your faces I am reminded of trees varying in color and form but
all bearing luscious and delectable fruits, fragrant and delightful to the inner and outer
senses. The radiance and spirituality of this meeting is through the favor of God. Our
hearts are uplifted in thankfulness to Him. Praise be to God! you are living upon the
great continent of the West enjoying the perfect liberty, security and peace of this just
government. There is no cause for sorrow or unhappiness anywhere; every means of
happiness and enjoyment is about you, for in this human world there is no greater
blessing than liberty. You do not know. I who for forty years have been a prisoner, do
know. I do know the value and blessing of liberty. For you have been and are now living
in freedom and you have no fear of anybody. Is there a greater blessing than this?
Freedom! Liberty! Security! These are the great bestowals of God. Therefore praise God!
SPIRITUAL SPRINGTIME
In the world of existence man has traversed successive degrees until he has attained the
human kingdom. In each degree of his progression he has developed capacity for
advancement to the next station and condition. While in the kingdom of the mineral he
was attaining the capacity for promotion into the degree of the vegetable. In the kingdom
of the vegetable he underwent preparation for the world of the animal and from thence
he has come onward to the human degree or kingdom. Throughout this journey of
progression he has ever and always been potentially man.
In the beginning of his human life man was embryonic in the world of the matrix. There
he received capacity and endowment for the reality of human existence. The forces and
powers necessary for this world were bestowed upon him in that limited condition. In
this world he needed eyes; he received them potentially in the other. He needed ears; he
obtained them there in readiness and preparation for his new existence. The powers
requisite in this world were conferred upon him in the world of the matrix, so that when
he entered this realm of real existence he not only possessed all necessary functions and
powers but found provision for his material sustenance awaiting him.
Therefore in this world he must prepare himself for the life beyond. That which he needs
in the world of the Kingdom must be obtained here. Just as he prepared himself in the
world of the matrix by acquiring forces necessary in this sphere of existence, so likewise
the indispensable forces of the divine existence must be potentially attained in this
world.
What is he in need of in the Kingdom which transcends the life and limitation of this
mortal sphere? That world beyond is a world of sanctity and radiance; therefore it is
necessary that in this world he should acquire these divine attributes. In that world there
is need of spirituality, faith, assurance, the knowledge and love of God. These he must
attain in this world so that after his ascension from the earthly to the heavenly Kingdom
he shall find all that is needful in that life eternal ready for him.
That divine world is manifestly a world of lights; therefore man has need of illumination
here. That is a world of love; the love of God is essential. It is a world of perfections;
virtues or perfections must be acquired. That world is vivified by the breaths of the Holy
Spirit; in this world we must seek them. That is the Kingdom of life everlasting; it must
be attained during this vanishing existence.
By what means can man acquire these things? How shall he obtain these merciful gifts
and powers? First, through the knowledge of God. Second, through the love of God.
Third, through faith. Fourth, through philanthropic deeds. Fifth, through self-sacrifice.
Sixth, through severance from this world. Seventh, through sanctity and holiness. Unless
he acquires these forces and attains to these requirements he will surely be deprived of
the life that is eternal. But if he possesses the knowledge of God, becomes ignited
through the fire of the love of God, witnesses the great and mighty signs of the Kingdom,
becomes the cause of love among mankind, and lives in the utmost state of sanctity and
holiness, he shall surely attain to second birth, be baptized by the Holy Spirit and enjoy
everlasting existence.
Is it not astonishing that although man has been created for the knowledge and love of
God, for the virtues of the human world, for spirituality, heavenly illumination and life
eternal, nevertheless he continues ignorant and negligent of all this? Consider how he
seeks knowledge of everything except knowledge of God. For instance, his utmost desire
is to penetrate the mysteries of the lowest strata of the earth. Day by day he strives to
know what can be found ten metres below the surface, what he can discover within the
stone, what he can learn by archaeological research in the dust. He puts forth arduous
labors to fathom terrestrial mysteries but is not at all concerned about knowing the
mysteries of the Kingdom, traversing the illimitable fields of the eternal world, becoming
informed of the divine realities, discovering the secrets of God, attaining the knowledge
of God, witnessing the splendors of the Sun of Truth and realizing the glories of
everlasting life. He is unmindful and thoughtless of these. How much he is attracted to
the mysteries of matter and how completely unaware he is of the mysteries of divinity!
Nay, he is utterly negligent and oblivious of the secrets of divinity. How great his
ignorance! How conducive to his degradation! It is as if a kind and loving father had
provided a library of wonderful books for his son in order that he might be informed of
the mysteries of creation; at the same time surrounding him with every means of comfort
and enjoyment; but the son amuses himself with pebbles and playthings, neglectful of all
his father's gifts and provision. How ignorant and heedless is man! The Father has willed
for him glory eternal and he is content with blindness and deprivation. The Father has
built for him a royal palace but he is playing with the dust; prepared for him garments of
silk but he prefers to remain unclothed; provided for him delicious foods and fruits while
he seeks sustenance in the grasses of the field.
Praise be to God! you have heard the call of the Kingdom. Your eyes are opened; you
have turned to God. Your purpose is the good-pleasure of God, the understanding of the
mysteries of the heart and investigation of the realities. Day and night you must strive
that you may attain to the significances of the heavenly kingdom, perceive the signs of
divinity, acquire certainty of knowledge and realize that this world has a creator, a
vivifier, a provider, an architect,--knowing this through proofs and evidences and not
through susceptibilities,-- nay, rather, through decisive arguments and real vision; that is
to say, visualizing it as clearly as the outer eye beholds the sun. In this way may you
behold the presence of God and attain to the knowledge of the holy, divine
Manifestations.
ETERNAL 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
Bahá'ís 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 Persia to give
their lives in love and devotion to it. It made the Bab the target of a thousand arrows and
caused Bahá'u'lláh 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, Mohammed, the Bab and Bahá'u'lláh. 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 DARKENED LIGHTS
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 conveniences. 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.
THE NEED OF DIVINE EDUCATION
In the books of the prophets certain glad-tidings are recorded which are absolutely true
and free from doubt. The East has ever been the dawning-point of the Sun of Reality. All
the prophets of God have appeared there. The religions of God have been promulgated,
the teachings of God have been spread and the law of God founded in the East. The
Orient has always been the center of lights. The West has acquired illumination from the
East but in some respects the reflection of the light has been greater in the Occident. This
is especially true of Christianity. His Holiness Christ appeared in Palestine and his
teachings were founded there. Although the doors of the Kingdom were opened in that
country and the bestowals of divinity were spread broadcast from its center, the people
of the West have embraced and promulgated Christianity more fully than those in the
East. The Sun of Reality shone forth from the horizon of the East but its heat and ray are
most resplendent in the West where the radiant standard of His Holiness Christ has been
upraised. I have great hopes that the lights of Bahá'u'lláh's appearance may also find the
fullest manifestation and reflection in these western regions; for the teachings of
Bahá'u'lláh are especially applicable to the conditions of the people here. The western
nations are endowed with the capability of understanding the rational and peerless
words of Bahá'u'lláh and realizing that the essence of the teachings of all the former
prophets can be found in his utterance.
The teachings of His Holiness Christ have been promulgated by His Holiness Bahá'u'lláh
who has also revealed new teachings applicable to present conditions in the world of
humanity. He has trained the people of the East through the power and protection of the
Holy Spirit, cemented the souls of humanity together and established the foundations of
international unity.
Through the power of his words the hearts of the people of all religions have been
attuned in harmony. For instance, among the Bahá'ís in Persia there are Christians,
Mohammedans, Zoroastrians, Jews and many others of varying denominations and
beliefs who have been brought together in unity and love in the cause of Bahá'u'lláh.
Although these people were formerly hostile and antagonistic, filled with hatred and
bitterness toward each other, blood-thirsty and pillaging, considering that animosity and
attack were the means of attaining the good-pleasure of God, they have now become
loving and filled with the radiant zeal of fellowship and brotherhood, the purpose of
them all being service to the world of humanity, promotion of international peace, the
unification of the divine religions and deeds of universal philanthropy. By their words
and actions they are proving the verity of His Holiness Bahá'u'lláh.
Consider the animosity and hatred existing today between the various nations of the
world. What disagreements and hostilities arise, what warfare and contention, how
much bloodshed, what injustice and tyranny! Just now there is war in eastern Turkey,
also war between Turkey and Italy. Nations are devoted to conquest and bloodshed,
filled with the animus of religious hatred, seeking the good-pleasure of God by killing
and destroying those whom they consider enemies in their blindness. How ignorant they
are! That which is forbidden by God they consider acceptable to Him. God is love; God
seeketh fellowship, purity, sanctity and long-suffering; these are the attributes of
divinity. Therefore these warring, raging nations have arisen against divinity, imagining
they are serving God. What gross ignorance this is! What injustice, blindness and lack of
realization! Briefly; we must strive with heart and soul in order that this darkness of the
contingent world may be dispelled, that the lights of the Kingdom shall shine upon all
the horizons, the world of humanity become illumined, the image of God become
apparent in human mirrors, the law of God be well established and that all regions of the
world shall enjoy peace, comfort and composure beneath the equitable protection of
God. My admonition and exhortation to you is this: Be kind to all people, love humanity,
consider all mankind as your relations and servants of the most high God. Strive day and
night that animosity and contention may pass away from the hearts of men, that all
religions shall become reconciled and the nations love each other, so that no racial,
religious or political prejudice may remain and the world of humanity behold God as the
beginning and end of all existence. God has created all and all return to God. Therefore
love humanity with all your heart and soul. If you meet a poor man, assist him; if you see
the sick, heal him; reassure the affrighted one, render the cowardly noble and
courageous, educate the ignorant, associate with the stranger. Emulate God. Consider
how kindly, how lovingly He deals with all and follow His example. You must treat
people in accordance with the divine precepts; in other words, treat them as kindly as
God treats them, for this is the greatest attainment possible for the world of humanity.
Furthermore, know ye that God has created in man the power of reason whereby man is
enabled to investigate reality. God has not intended man to blindly imitate his fathers
and ancestors. He has endowed him with mind or the faculty of reasoning by the exercise
of which he is to investigate and discover the truth; and that which he finds real and true,
he must accept. He must not be an imitator or blind follower of any soul. He must not
rely implicitly upon the opinion of any man without investigation; nay, each soul must
seek intelligently and independently, arriving at a real conclusion and bound only by that
reality. The greatest cause of bereavement and disheartening in the world of humanity is
ignorance based upon blind imitation. It is due to this that wars and battles prevail; from
this cause hatred and animosity arise continually among mankind. Through failure to
investigate reality the Jews rejected His Holiness Jesus Christ. They were expecting his
coming; by day and night they mourned and lamented, saying, "O God! hasten thou the
day of the advent of Christ," expressing most intense longing for the Messiah but when
His Holiness Christ appeared they denied and rejected him, treated him with arrogant
contempt, sentenced him to death and finally crucified him. Why did this happen?
Because they were blindly following imitations, believing that which had descended to
them as a heritage from their fathers and ancestors; tenaciously holding to it and
refusing to investigate the reality of Christ. Therefore they were deprived of the bounties
of His Holiness whereas if they had forsaken imitations and investigated the reality of
the Messiah they would have surely been guided to believing in him. Instead of this, they
said, "We have heard from our fathers and have read in the old testament that His
Holiness Christ must come from an unknown place; now we find that this one has come
from Nazareth." Steeped in the literal interpretation and imitating the beliefs of fathers
and ancestors they failed to understand the fact that although the body of Jesus came
from Nazareth, the reality of the Christ came from the unknown place of the divine
Kingdom. They also said that the sceptre of His Holiness Christ would be of iron, that is
to say he should wield a sword. When His Holiness Christ appeared, he did possess a
sword but it was the sword of his tongue with which he separated the false from the true;
but the Jews were blind to the spiritual significance and symbolism of the prophetic
words. They also expected that the Messiah would sit upon the throne of David whereas
His Holiness the Christ had neither throne nor semblance of sovereignty; nay, rather, he
was a poor man, apparently abject and vanquished; therefore how could he be the
veritable Christ? This was one of their most insistent objections based upon ancestral
interpretation and teaching. In reality His Holiness Christ was glorified with an eternal
sovereignty and everlasting dominion, spiritual and not temporal. His throne and
kingdom were established in human hearts where he reigns with power and authority
without end. Notwithstanding the fulfillment of all the prophetic signs in His Holiness,
the Jews denied him and entered the period of their deprivation because of their
allegiance to imitations and ancestral forms.
Among other objections, they said, "We are promised through the tongue of the prophets
that His Holiness Christ at the time of his coming would proclaim the law of the torah
whereas now we see this person abrogating the commands of the pentateuch, disturbing
our blessed sabbath and abolishing the law of divorce. He has left nothing of the ancient
law of Moses, therefore he is the enemy of Moses." In reality His Holiness Christ
proclaimed and completed the law of Moses. He was the very helper and assister of
Moses. He spread the book of Moses throughout the world and established anew the
fundamentals of the law revealed by him. He abolished certain unimportant laws and
forms which were no longer compatible with the exigencies of the time, such as divorce
and plurality of wives. The Jews did not comprehend this, and the cause of their
ignorance was blind and tenacious adherence to imitations of ancient forms and
teachings; therefore they finally sentenced His Holiness to death.
They likewise said, "Through the tongues of the prophets it was announced that during
the time of Christ's appearance the justice of God would prevail throughout the world,
tyranny and oppression would be unknown, justice would even extend to the animal
kingdom, ferocious beasts would associate in gentleness and peace, the wolf and the
lamb would drink from the same spring, the lion and the deer meet in the same meadow,
the eagle and quail dwell together in the same nest; but instead of this, we see that
during the time of this supposed Christ the Romans have conquered Palestine and are
ruling it with extreme tyranny, justice is nowhere apparent and signs of peace in the
kingdom are conspicuously absent." These statements and attitudes of the Jews were
inherited from their fathers; blind allegiance to literal expectations which did not come
to pass during the time of Jesus Christ. The real purport of these prophetic statements
was that various peoples symbolized by the wolf and lamb between whom love and
fellowship were impossible would come together during Messiah's reign, drink from the
same fountain of life in his teachings and become his devoted followers. This was
realized when peoples of all religions, nationalities and dispositions became united in
their beliefs and followed Christ in humility, associating in love and brotherhood under
the shadow of his divine protection. The Jews, being blind to this and holding to their
bigoted imitations, were insolent and arrogant toward His Holiness and crucified him.
Had they investigated the reality of Christ they would have beheld his beauty and truth.
God has given man the eye of investigation by which he may see and recognize truth. He
has endowed man with ears that he may hear the message of reality and conferred upon
him the gift of reason by which he may discover things for himself. This is his
endowment and equipment for the investigation of reality. Man is not intended to see
through the eyes of another, hear through another's ears nor comprehend with another's
brain. Each human creature has individual endowment, power and responsibility in the
creative plan of God. Therefore depend upon your own reason and judgment and adhere
to the outcome of your own investigation; otherwise you will be utterly submerged in the
sea of ignorance and deprived of all the bounties of God. Turn to God, supplicate humbly
at His threshold, seeking assistance and confirmation, that God may rend asunder the
veils that obscure your vision. Then will your eyes be filled with illumination, face to face
you will behold the reality of God and your heart become completely purified from the
dross of ignorance, reflecting the glories and bounties of the Kingdom.
Holy souls are like soil which has been plowed and tilled with much earnest labor; the
thorns and thistles cast aside and all weeds uprooted. Such soil is most fruitful and the
harvest from it will prove full and plenteous. In this same way man must free himself
from the weeds of ignorance, thorns of superstitions and thistles of imitations, that he
may discover reality in the harvests of true knowledge. Otherwise the discovery of reality
is impossible, contention and divergence of religious belief will always remain and
mankind, like ferocious wolves will rage and attack each other in hatred and antagonism.
We supplicate God that He may destroy the veils which limit our vision and that these
becloudings which darken the way of the manifestation of the shining lights may be
dispelled in order that the effulgent Sun of Reality may shine forth. We implore and
invoke God, seeking His assistance and confirmation. Man is a child of God; most noble,
lofty and beloved by God his creator. Therefore he must ever strive that the divine
bounties and virtues bestowed upon him may prevail and control him. Just now the soil
of human hearts seems like black earth, but in the innermost substance of this dark soil
there are thousands of fragrant flowers latent. We must endeavor to cultivate and
awaken these potentialities, discover the secret treasure in this very mine and depository
of God, bring forth these resplendent powers long hidden in human hearts. Then will the
glories of both worlds be blended and increased and the quintessence of human
existence be made manifest.
We must not be content with simply following a certain course because we find our
fathers pursued that course. It is the duty of everyone to investigate reality, and
investigation of reality by another will not do for us. If all in the world were rich and one
man poor, of what use are these riches to that man? If all the world be virtuous and a
man steeped in vice, what good results are forthcoming from him? If all the world be
resplendent and a man blind, where are his benefits? If all the world be in plenty and a
man hungry, what sustenance does he derive? Therefore every man must be an
investigator for himself. Ideas and beliefs left by his fathers and ancestors as a heritage
will not suffice, for adherence to these are but imitations and imitations have ever been a
cause of disappointment and misguidance. Be investigators of reality, that you may
attain the verity of truth and life.
You have asked why it was necessary for the soul that was from God to make this journey
back to God. Would you like to understand the reality of this question just as I teach it or
do you wish to hear it as the world teaches it?--for if I should answer you according to
the latter way, this would be but imitation and would not make the subject clear.
The reality underlying this question is that the evil spirit, Satan or whatever is
interpreted as evil, refers to the lower nature in man. This baser nature is symbolized in
various ways. In man there are two expressions, one is the expression of nature, the
other the expression of the spiritual realm. The world of nature is defective. Look at it
clearly, casting aside all superstition and imagination. If you should leave a man
uneducated and barbarous in the wilds of Africa, would there be any doubt about his
remaining ignorant? God has never created an evil spirit; all such ideas and
nomenclature are symbols expressing the mere human or earthly nature of man. It is an
essential condition of the soil of earth that thorns, weeds and fruitless trees may grow
from it. Relatively speaking, this is evil; it is simply the lower state and baser product of
nature.
It is evident therefore that man is in need of divine education and inspiration; that the
spirit and bounties of God are essential to his development. That is to say, the teachings
of Christ and the prophets are necessary for his education and guidance. Why? Because
they are the divine gardeners who till the earth of human hearts and minds. They
educate man, uproot the weeds, burn the thorns and remodel the waste places into
gardens and orchards where fruitful trees grow. The wisdom and purpose of their
training is that man must pass from degree to degree of progressive unfoldment until
perfection is attained. For instance, if a man should live his entire life in one city, he
cannot gain a knowledge of the whole world. To become perfectly informed he must visit
other cities, see the mountains and valleys, cross the rivers and traverse the plains. In
other words, without progressive and universal education, perfection will not be
attained.
Man must walk in many paths and be subjected to various processes in his evolution
upward. Physically he is not born in full stature but passes through consecutive stages of
foetus, infant, childhood, youth, maturity and old age. Suppose he had the power to
remain young throughout his life. He then would not understand the meaning of old age
and could not believe it existed. If he could not realize the condition of old age he would
not know that he was young. He would not know the difference between young and old
without experiencing the old. Unless you have passed through the state of infancy how
would you know this was an infant beside you? If there was no wrong how would you
recognize the right? If it were not for sin how would you appreciate virtue? If evil deeds
were unknown how could you commend good actions? If sickness did not exist how
would you understand health? Evil is non-existent; it is the absence of good; sickness is
the loss of health; poverty the lack of riches. When wealth disappears you are poor; you
look within the treasure box but find nothing there. Without knowledge there is
ignorance; therefore ignorance is simply the lack of knowledge. Death is the absence of
life. Therefore on the one hand we have existence; on the other, nonexistence, negation
or absence of existence.
Briefly; the journey of the soul is necessary. The pathway of life is the road which leads to
divine knowledge and attainment. Without training and guidance the soul could never
progress beyond the conditions of its lower nature which is ignorant and defective.
RELIGION: ESSENTIAL AND NON-ESSENTIAL
The world of existence is an emanation of the merciful attribute of God. God has shone
forth upon the phenomena of being through His effulgence of mercy and He is clement
and kind to all His creation. Therefore the world of humanity must ever be the recipient
of bounties from the eternal Lord; even as His Holiness Christ has declared, "Be ye
perfect even as your Father which is in heaven." For His bounties like the light and heat
of the sun in the material heavens descend alike upon all mankind. Consequently man
must learn the lesson of kindness and beneficence from God Himself. Just as God is kind
to all humanity, man also must be kind to his fellow creatures. If his attitude is just and
loving toward his fellow men, toward all creation, then indeed is he worthy of being
pronounced the image and likeness of God.
Brotherhood or fraternity is of different kinds. It may be family association, the intimate
relationship of the household. This is limited and subject to change and disruption. How
often it happens that in a family, love and agreement are changed into enmity and
antagonism. Another form of fraternity is manifest in patriotism. Man loves his fellow-
men because they belong to the same nativity. This is also limited and subject to change
and disintegration, as for instance when sons of the same fatherland are opposed to each
other in war, bloodshed and battle. Still another brotherhood or fraternity is that which
arises from racial unity, the oneness of racial origin, producing ties of affinity and
association. This likewise has its limitation and liability to change, for often war and
deadly strife have been witnessed between people and nations of the same racial lineage.
There is a fourth kind of brotherhood, the attitude of man toward humanity itself, the
altruistic love of humankind and recognition of the fundamental human bond. Although
this is unlimited it is nevertheless susceptible to change and destruction. Even from this
universal fraternal bond the looked-for result does not appear. What is the looked-for
result? Loving-kindness among all human creatures and a firm, indestructible
brotherhood which includes all the divine possibilities and significances in humanity.
Therefore it is evident that fraternity, love and kindness based upon family, nativity, race
or an attitude of altruism are neither sufficient nor permanent since all of them are
limited, restricted and liable to change and disruption. For in the family there is discord
and alienation; among sons of the same fatherland strife and internecine warfare are
witnessed; between those of a given race, hostility and hatred are frequent; and even
among the altruists varying aspects of opinion and lack of unselfish devotion give little
promise of permanent and indestructible unity among mankind.
Therefore the Lord of mankind has caused His holy divine Manifestations to come into
the world. He has revealed His heavenly books in order to establish spiritual
brotherhood, and through the power of the Holy Spirit has made it practicable for perfect
fraternity to be realized among mankind. And when through the breaths of the Holy
Spirit this perfect fraternity and agreement are established amongst men, this
brotherhood and love being spiritual in character, this loving-kindness being heavenly,
these constraining bonds being divine, a unity appears which is indissoluble, unchanging
and never subject to transformation. It is ever the same and will forever remain the
same. For example consider the foundation of the brotherhood laid by His Holiness
Christ. Observe how that fraternity was conducive to unity and accord and how it
brought various souls to a plane of uniform attainment where they were willing to
sacrifice their lives for each other. They were content to renounce possessions and ready
to joyously forfeit life itself. They lived together in such love and fellowship that even
Galen, the famous Greek philosopher, who was not a Christian, in his work entitled "The
Progress of the Nations" says that religious beliefs are greatly conducive to the
foundation of real civilization. As a proof thereof he says, "A certain number of people
contemporaneous with us are known as Christians. These enjoy the superlative degree of
moral civilization. Each one of them is a great philosopher because they live together in
the utmost love and good-fellowship. They sacrifice life for each other. They offer worldly
possessions for each other. You can say of the Christian people that they are as one
person. There is a bond amongst them that is indissoluble in character."
It is evident therefore that the foundation of real brotherhood, the cause of loving co-
operation and reciprocity and the source of real kindness and unselfish devotion is none
other than the breaths of the Holy Spirit. Without this influence and animus it is
impossible. We may be able to realize some degrees of fraternity through other motives
but these are limited associations and subject to change. When human brotherhood is
founded upon the Holy Spirit, it is eternal, changeless, unlimited.
In various parts of the Orient there was a time when brotherhood, loving-kindness and
all the praiseworthy qualities of mankind seemed to have disappeared. There was no
evidence of patriotic, religious or racial fraternity but conditions of bigotry, hatred and
prejudice prevailed instead. The adherents of each religion were violent enemies of the
others, filled with the spirit of hostility and eager for shedding of blood. The present war
in the Balkans furnishes a parallel of these conditions. Consider the bloodshed, ferocity
and oppression manifested there even in this enlightened century; all of it based
fundamentally upon religious prejudice and disagreement. For the nations involved
belong to the same races and nativities, nevertheless they are savage and merciless
toward each other. Similar deplorable conditions prevailed in Persia in the nineteenth
century. Darkness and ignorant fanaticism were widespread; no trace of fellowship or
brotherhood existed amongst the races. On the contrary, human hearts were filled with
rage and hatred; darkness and gloom were manifest in human lives and conditions
everywhere. At such a time as this His Holiness Bahá'u'lláh appeared upon the divine
horizon, even as the glory of the sun, and in that gross darkness and hopelessness of the
human world there shone a great light. He founded the oneness of the world of
humanity, declaring that all mankind are as sheep and that God is the real and true
shepherd. The shepherd is one and all people are of his flock.
The world of humanity is one and God is equally kind to all. What then is the source of
unkindness and hatred in the human world? This real shepherd loves all his sheep. He
leads them in green pastures. He rears and protects them. What then is the source of
enmity and alienation among humankind? Whence this conflict and strife? The real
underlying cause is lack of religious unity and association for in each of the great
religions we find superstition, blind imitation of creeds, and theological formulae
adhered to instead of the divine fundamentals, causing difference and divergence among
mankind instead of agreement and fellowship. Consequently strife, hatred and warfare
have arisen, based upon this divergence and separation. If we investigate the foundations
of the divine religions, we find them to be one, absolutely changeless and never subject to
transformation. For example each of the divine religions contains two kinds of laws or
ordinances. One division concerns the world of morality and ethical institutions. These
are the essential ordinances. They instill and awaken the knowledge and love of God,
love for humanity, the virtues of the world of mankind, the attributes of the divine
kingdom, rebirth and resurrection from the kingdom of nature. These constitute one
kind of divine law which is common to all and never subject to change. From the dawn of
the Adamic cycle to the present day this fundamental law of God has continued
changeless. This is the foundation of divine religion.
The second division comprises laws and institutions which provide for human needs and
conditions according to exigencies of time and place. These are accidental, of no essential
importance and should never have been made the cause and source of human
contention. For example during the time of His Holiness Moses--Upon him be peace!
--according to the exigencies of that period, divorce was permissible. During the cycle of
His Holiness Christ inasmuch as divorce was not in conformity with the time and
conditions His Holiness Jesus Christ abrogated it. In the cycle of Moses plurality of wives
was permissible but during the time of His Holiness Christ the exigency which had
sanctioned it did not exist, therefore it was forbidden. His Holiness Moses lived in the
wilderness and desert of Sinai; therefore his ordinances and commandments were in
conformity with those conditions. The penalty for theft was to cut off a man's hand. An
ordinance of this kind was in keeping with desert life but not compatible with conditions
of the present day. Such ordinances therefore constitute the second or non-essential
division of the divine religions and are not of importance for they deal with human
transactions which are ever changing according to the requirements of time and place.
Therefore the intrinsic foundations of the divine religions are one. As this is true, why
should hostility and strife exist among them? Why should this hatred and warfare,
ferocity and bloodshed continue? Is this allowable and justified? God forbid!
RELIGION RENEWED
Creation is the expression of motion. Motion is life. A moving object is a living object
whereas that which is motionless and inert is as dead. All created forms are progressive
in their planes or kingdoms of existence under the stimulus of the power or spirit of life.
The universal energy is dynamic. Nothing is stationary in the material world of outer
phenomena or in the inner world of intellect and consciousness.
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? 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 virtue 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 Mohammedan 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 re-formation 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.
DIVINE LOVE
Every subject presented to a thoughtful audience must be supported by rational proofs
and logical arguments. Proofs are of four kinds: first, through sense-perception; second,
through the reasoning faculty; third, from traditional or scriptural authority; fourth,
through the medium of inspiration. That is to say, there are four criterions or standards
of judgment by which the human mind reaches its conclusions. We will first consider the
criterion of the senses. This is a standard still held to by the materialistic philosophers of
the world. They believe that whatever is perceptible to the senses is a verity, a certainty
and without doubt existent. For example, they say, "Here is a lamp which you see, and
because it is perceptible to the sense of sight you cannot doubt its existence. There is a
tree; your sense of vision assures you of its reality which is beyond question. This is a
man; you see that he is a man; therefore he exists." In a word, everything confirmed by
the senses is assumed to be as undoubted and unquestioned as the product of five
multiplied by five; it cannot be twenty-six nor less than twenty-five. Consequently the
materialistic philosophers consider the criterion of the senses to be first and foremost.
But in the estimation of the divine philosophers this proof and assurance is not reliable;
nay, rather, they deem the standard of the senses to be false because it is imperfect.
Sight, for instance, is one of the most important of the senses, yet it is subject to many
aberrations and inaccuracies. The eye sees the mirage as a body of water, regards images
in the mirror as realities when they are but reflections. A man sailing upon the river
imagines that objects upon the shore are moving whereas he is in motion and they are
stationary. To the eye the earth appears fixed while the sun and stars revolve about it. As
a matter of fact the heavenly orbs are stationary and the earth turning upon its axis. The
colossal suns, planets and constellations which shine in the heavens appear small, nay,
infinitesimal to human vision whereas in reality they are vastly greater than the earth in
dimension and volume. A whirling spark appears to the sight as a circle of fire. There are
numberless instances of this kind which show the error and inaccuracy of the senses.
Therefore the divine philosophers have considered this standard of judgment to be
defective and unreliable.
The second criterion is that of the intellect. The ancient philosophers in particular
considered the intellect to be the most important agency of judgment. Among the wise
men of Greece, Rome, Persia and Egypt the criterion of true proof was reason. They held
that every matter submitted to the reasoning faculty could be proved true or false and
must be accepted or rejected accordingly. But in the estimation of the people of insight
this criterion is likewise defective and unreliable, for these same philosophers who held
to reason or intellect as the standard of human judgment have differed widely among
themselves upon every subject of investigation. The statements of the Greek
philosophers are contradictory to the conclusions of the Persian sages. Even among the
Greek philosophers themselves there is continual variance and lack of agreement upon
any given subject. Great difference of thought also prevailed between the wise men of
Greece and Rome. Therefore if the criterion of reason or intellect constituted a correct
and infallible standard of judgment, those who tested and applied it should have arrived
at the same conclusions. As they differ and are contradictory in conclusions it is an
evidence that the method and standard of test must have been faulty and insufficient.
The third criterion or standard of proof is traditional or scriptural, namely, that every
statement of conclusion should be supported by traditions recorded in certain religious
books. When we come to consider even the holy books--the books of God--we are led to
ask, "Who understands these books? By what authority of explanation may these books
be understood?" It must be the authority of human reason, and if reason or intellect
finds itself incapable of explaining certain questions, or if the possessors of intellect
contradict each other in the interpretation of traditions, how can such a criterion be
relied upon for accurate conclusions?
The fourth standard is that of inspiration. In past centuries many philosophers have
claimed illumination or revelation, prefacing their statements by the announcement that
"this subject has been revealed through me" or "thus do I speak by inspiration." Of this
class were the philosophers of the Illuminati. Inspirations are the promptings or
susceptibilities of the human heart. The promptings of the heart are sometimes satanic.
How are we to differentiate them? How are we to tell whether a given statement is an
inspiration and prompting of the heart through the merciful assistance or through the
satanic agency?
Consequently it has become evident that the four criterions or standards of judgment by
which the human mind reaches its conclusions are faulty and inaccurate. All of them are
liable to mistake and error in conclusions. But a statement presented to the mind
accompanied by proofs which the senses can perceive to be correct, which the faculty of
reason can accept, which is in accord with traditional authority and sanctioned by the
promptings of the heart, can be adjudged and relied upon as perfectly correct, for it has
been proved and tested by all the standards of judgment and found to be complete.
When we apply but one test there are possibilities of mistake. This is self-evident and
manifest.
We will now consider the subject of "Love" which has been suggested, submitting it to
the four standards of judgment and thereby reaching our conclusions.
We declare that love is the cause of the existence of all phenomena and that the absence
of love is the cause of disintegration or nonexistence. Love is the conscious bestowal of
God, the bond of affiliation in all phenomena. We will first consider the proof of this
through sense-perception. As we look upon the universe we observe that all composite
beings or existing phenomena are made up primarily of single elements bound together
by a power of attraction. Through this power of attraction, cohesion has become manifest
between atoms of these composing elements. The resultant being is a phenomenon of the
lower contingent type. The power of cohesion expressed in the mineral kingdom is in
reality love or affinity manifested in a low degree according to the exigencies of the
mineral world. We take a step higher into the vegetable kingdom where we find an
increased power of attraction has become manifest among the composing elements
which form phenomena. Through this degree of attraction a cellular admixture is
produced among these elements which make up the body of a plant. Therefore in the
degree of the vegetable kingdom there is love. We enter the animal kingdom and find the
attractive power binding together single elements as in the mineral, plus the cellular
admixture as in the vegetable, plus the phenomena of feelings or susceptibilities. We
observe that the animals are susceptible to certain affiliation and fellowship, and that
they exercise natural selection. This elemental attraction, this admixture and selective
affinity is love manifest in the degree of the animal kingdom.
Finally we come to the kingdom of man. As this is the superior kingdom, the light of love
is more resplendent. In man we find the power of attraction among the elements which
compose his material body, plus the attraction which produces cellular admixture or
power augmentative, plus the attraction which characterizes the sensibilities of the
animal kingdom, but still beyond and above all these lower powers we discover in the
being of man the attraction of heart, the susceptibilities and affinities which bind men
together, enabling them to live and associate in friendship and solidarity. It is therefore
evident that in the world of humanity the greatest king and sovereign is love. If love were
extinguished, the power of attraction dispelled, the affinity of human hearts destroyed,
the phenomena of human life would disappear.
This is a proof perceptible to the senses, acceptable to reason, in accord with traditions
and teachings of the holy books and verified by the promptings of human hearts
themselves. It is a proof upon which we can absolutely rely and declare to be complete.
But these are only degrees of love which exist in the natural or physical world. Their
manifestation is ever according to the requirement of natural conditions and standards.
Real love is the love which exists between God and His servants, the love which binds
together holy souls. This is the love of the spiritual world, not the love of physical bodies
and organisms. For example, consider and observe how the bestowals of God
successively descend upon mankind; how the divine effulgences ever shine upon the
human world. There can be no doubt that these bestowals, these bounties, these
effulgences emanate from love. Unless love be the divine motive, it would be impossible
for the heart of man to attain or receive them. Unless love exists the divine blessing could
not descend upon any object or thing. Unless there be love the recipient of divine
effulgence could not radiate and reflect that effulgence upon other objects. If we are of
those who perceive, we realize that the bounties of God manifest themselves
continuously, even as the rays of the sun unceasingly emanate from the solar center. The
phenomenal world through the resplendent effulgence of the sun is radiant and bright.
In the same way the realm of hearts and spirits is illumined and resuscitated through the
shining rays of the Sun of Reality and the bounties of the love of God. Thereby the world
of existence, the kingdom of hearts and spirits is ever quickened into life. Were it not for
the love of God, hearts would be inanimate, spirits would wither and the reality of man
would be bereft of the everlasting bestowals.
Consider to what extent the love of God makes itself manifest. Among the signs of His
love which appear in the world are the dawning-point of His Manifestations. What an
infinite degree of love is reflected by the divine Manifestations toward mankind! For the
sake of guiding the people they have willingly forfeited their lives to resuscitate human
hearts. They have accepted the cross. To enable human souls to attain the supreme
degree of advancement, they have suffered during their limited years extreme ordeals
and difficulties. If His Holiness Jesus Christ had not possessed love for the world of
humanity, surely he would not have welcomed the cross. He was crucified for the love of
mankind. Consider the infinite degree of that love. Without love for humanity John the
Baptist would not have offered his life. It has been likewise with all the prophets and holy
souls. If His Holiness the Bab had not manifested love for mankind, surely he would not
have offered his breast for a thousand bullets. If His Holiness Bahá'u'lláh had not been
aflame with love for humanity he would not have willingly accepted forty years'
imprisonment.
Observe how rarely human souls sacrifice their pleasure or comfort for others; how
improbable that a man would offer his eye or suffer himself to be dismembered for the
benefit of another. Yet all the divine Manifestations suffered, offered their lives and
blood, sacrificed their existence, comfort and all they possessed for the sake of mankind.
Therefore consider how much they love. Were it not for their love for humanity, spiritual
love would be mere nomenclature. Were it not for their illumination, human souls would
not be radiant. How effective is their love! This is a sign of the love of God; a ray of the
Sun of Reality.
Therefore we must give praise unto God, for it is the light of His bounty which has shone
upon us through His love which is everlasting. His divine Manifestations have offered
their lives through love for us. Consider then what the love of God means. Were it not for
the love of God all the spirits would be inanimate. The meaning of this is not physical
death; nay, rather, it is that condition concerning which His Holiness Christ declared,
"Let the dead bury their dead, for that which is born of the flesh is flesh, and that which
is born of the spirit is spirit." Were it not for the love of God the hearts would not be
illumined. Were it not for the love of God the pathway of the Kingdom would not be
opened. Were it not for the love of God the holy books would not have been revealed.
Were it not for the love of God the divine prophets would not have been sent to the
world. The foundation of all these bestowals is the love of God. Therefore in the human
world there is no greater power than the love of God. It is the love of God which has
brought us together here tonight. It is the love of God which is affiliating the East and the
West. It is the love of God which has resuscitated the world. Now we must offer thanks to
God that such a great bestowal and effulgence has been revealed to us.
We come to another aspect of our subject--Are the workings and effects of love confined
to this world or do they extend on and on to another existence? Will its influence affect
our existence here only or will it extend to the life everlasting? When we look upon the
human kingdom we readily observe that it is superior to all others. In the differentiation
of life in the world of existence, there are four degrees or kingdoms,--the mineral,
vegetable, animal, and human. The mineral kingdom is possessed of a certain virtue
which we term cohesion. The vegetable kingdom possesses cohesive properties plus the
power of growth or power augmentative. The animal kingdom is possessed of the virtues
of the mineral and vegetable plus the powers of the senses. But the animal although
gifted with sensibilities is utterly bereft of consciousness, absolutely out of touch with the
world of consciousness and spirit. The animal possesses no powers by which it can make
discoveries which lie beyond the realm of the senses. It has no power of intellectual
origination. For example, an animal located in Europe is not capable of discovering the
continent of America. It understands only phenomena which come within the range of its
senses and instinct. It cannot abstractly reason out anything. The animal cannot
conceive of the earth being spherical or revolving upon its axis. It cannot apprehend that
the little stars in the heavens are tremendous worlds vastly greater than the earth. The
animal cannot abstractly conceive of intellect. Of these powers it is bereft. Therefore
these powers are peculiar to man and it is made evident that in the human kingdom
there is a reality of which the animal is minus. What is that reality? It is the spirit of man.
By it man is distinguished above all the other phenomenal kingdoms. Although he
possesses all the virtues of the lower kingdoms he is further endowed with the spiritual
faculty, the heavenly gift of consciousness.
All material phenomena are subject to nature. All material organisms are captives of
nature. None of them can deviate in the slightest from the law of nature. This earth,
these great mountains, the animals with their wonderful powers and instincts cannot go
beyond natural limitations. All things are captives of nature except man. Man is the
sovereign of nature; he breaks nature's laws. Though an animal fitted by nature to live
upon the surface of the earth he flies in the air like a bird, sails upon the ocean and dives
deep beneath its waves in submarines. Man is gifted with a power whereby he penetrates
and discovers the laws of nature, brings them forth from the world of invisibility into the
plane of visibility. Electricity was once a latent force of nature. According to nature's laws
it should remain a hidden secret, but the spirit of man discovered it, brought it forth
from its secret depository and made its phenomena visible. It is evident and manifest
that man is capable of breaking nature's laws. How does he accomplish it? Through a
spirit with which God has endowed him at creation. This is a proof that the spirit of man
differentiates and distinguishes him above all the lower kingdoms. It is this spirit to
which the verse in the Old Testament refers when it states that man has been created
"after the image and likeness of God". The spirit of man alone penetrates the realities of
God and partakes of the divine bounties.
THE FOUNDATION OF RELIGION
God is one; the effulgence of God is one; and humanity constitutes the servants of that
one God. God is kind to all. He creates and provides for all; and all are under His care
and protection. The Sun of Truth, the Word of God shines upon all mankind; the divine
cloud pours down its precious rain; the gentle zephyrs of His mercy blow and all
humanity is submerged in the ocean of His eternal justice and loving-kindness.
But we have acted contrary to the will and good-pleasure of God. We have been the cause
of enmity and disunion. We have separated from each other and risen against each other
in opposition and strife. How many have been the wars between peoples and nations!
What bloodshed! Numberless are the cities and homes which have been laid waste. All of
this has been contrary to the good-pleasure of God for He hath willed love for humanity.
He is clement and merciful to all His creatures. He hath ordained amity and fellowship
amongst men.
Most regrettable of all is the state of difference and divergence we have created between
each other in the name of religion imagining that a paramount duty in our religious
belief is that of alienation and estrangement, that we should shun each other and
consider each other contaminated with error and infidelity. In reality the foundations of
the divine religions are one and the same. The differences which have arisen between us
are due to blind imitations of dogmatic beliefs and adherence to ancestral forms of
worship. His Holiness Abraham was the founder of reality. His Holiness Moses, His
Holiness Christ, His Holiness Mohammed were the manifestations of reality. His
Holiness Bahá'u'lláh was the glory of reality. This is not simply an assertion; it will be
proved.
Let me ask your closest attention in considering this subject. The divine religions
embody two kinds of ordinances. First, those which constitute essential or spiritual
teachings of the Word of God. These are faith in God, the acquirement of the virtues
which characterize perfect manhood, praiseworthy moralities, the acquisition of the
bestowals and bounties emanating from the divine effulgences; in brief, the ordinances
which concern the realm of morals and ethics. This is the fundamental aspect of the
religion of God and this is of the highest importance because knowledge of God is the
fundamental requirement of man. Man must comprehend the oneness of divinity. He
must come to know and acknowledge the precepts of God and realize for a certainty that
the ethical development of humanity is dependent upon religion. He must get rid of all
defects and seek the attainment of heavenly virtues in order that he may prove to be the
image and likeness of God. It is recorded in the holy bible that God said, "Let us make
man in our image, after our likeness." It is self-evident that the image and likeness
mentioned do not apply to the form and semblance of a human being because the reality
of divinity is not limited to any form or figure. Nay, rather the attributes and
characteristics of God are intended. Even as God is pronounced to be just, man must
likewise be just. As God is loving and kind to all men, man must likewise manifest
loving-kindness to all humanity. As God is loyal and truthful, man must show forth the
same attributes in the human world. Even as God exercises mercy toward all, man must
prove himself to be the manifestation of mercy. In a word, the "image and likeness of
God" constitute the virtues of God, and man is intended to become the recipient of the
effulgences of divine attributes. This is the essential foundation of all the divine religions,
the reality itself, common to all. His Holiness Abraham promulgated this; His Holiness
Moses proclaimed it. His Holiness Christ and all the prophets upheld this standard and
aspect of divine religion.
Secondly: Laws and ordinances which are temporary and non-essential. These concern
human transactions and relations. They are accidental and subject to change according
to the exigencies of time and place. These ordinances are neither permanent nor
fundamental. For instance during the time of Noah it was expedient that sea foods be
considered as lawful; therefore God commanded Noah to partake of all marine animal
life. During the time of Moses this was not in accordance with the exigencies of Israel's
existence, therefore a second command was revealed partly abrogating the law
concerning marine foods. During the time of Abraham--Upon him be peace!--camel's
milk was considered a lawful and acceptable food; likewise the flesh of the camel; but
during Jacob's time because of a certain vow he made, this became unlawful. These are
non-essential temporary laws. In the holy bible there are certain commandments which
according to those bygone times constituted the very spirit of the age, the very light of
that period. For example according to the law of the torah if a man committed theft of a
certain amount they cut off his hand. Is it practicable and reasonable in this present day
to cut off a man's hand for the theft of a dollar? In the torah there are ten ordinances
concerning murder. Could these be made effective today? Unquestionably no; times have
changed. According to the explicit text of the bible if a man should change or break the
law of the Sabbath or if he should touch fire on the Sabbath he must be killed. Today
such a law is abrogated. The torah declares that if a man should speak a disrespectful
word to his father he should suffer the penalty of death. Is this possible of enforcement
now? No; human conditions have undergone changes. Likewise during the time of Christ
certain minor ordinances conformable to that period were enforced.
It has been shown conclusively therefore that the foundation of the religion of God
remains permanent and unchanging. It is that fixed foundation which insures the
progress and stability of the body politic and the illumination of humanity. It has ever
been the cause of love and justice amongst men. It works for the true fellowship and
unification of all mankind for it never changes and is not subject to supersedure. The
accidental or non-essential laws which regulate the transactions of the social body and
everyday affairs of life are changeable and subject to abrogation.
Let me ask what is the purpose of prophethood? Why has God sent the prophets? It is
self-evident that the prophets are the educators of men and the teachers of the human
race. They come to bestow universal education upon humanity, to give humanity
training, to uplift the human race from the abyss of despair and desolation and enable
man to attain the apogee of advancement and glory. The people are in darkness; the
prophets bring them into the realm of light. They are in a state of utter imperfection; the
prophets imbue them with perfections. The purpose of the prophetic mission is no other
than the education and guidance of the people. Therefore we must regard and be on the
lookout for the man who is thus qualified; that is to say any soul who proves to be the
educator of mankind and the teacher of the human race is undoubtedly the prophet of
his age.
For example let us review the events connected with the history of His Holiness Moses--
Upon him be peace! His Holiness dwelt in Midian at a time when the children of Israel
were in captivity and bondage in the land of Egypt, subjected to every tyranny and severe
oppression. They were illiterate and ignorant, undergoing cruel ordeals and experiences.
They were in such a state of helplessness and impotence that it was proverbial to state
that one Egyptian could overcome ten Israelites. At such a time as this and under such
forbidding conditions His Holiness Moses appeared and shone forth with a heavenly
radiance. He saved Israel from the bondage of Pharaoh and released them from captivity.
He led them out of the land of Egypt and into the Holy Land. They had been scattered
and broken; he unified and disciplined them; conferred upon them the blessing of
wisdom and knowledge. They had been slaves; he made them princes. They were
ignorant; he made them learned; they were imperfect; he enabled them to attain
perfection. In a word--he led them out of their condition of hopelessness and brought
them to efficiency in the plane of confidence and valor. They became renowned
throughout the ancient world until finally in the zenith and splendor of their new
civilization the glory of the sovereignty of Solomon was attained. Through the guidance
and training of His Holiness Moses these slaves and captives became the dominating
people amongst the nations. Not only in physical and military superiority were they
renowned but in all the degrees of arts, letters and refinement their fame was
widespread. Even the celebrated philosophers of Greece journeyed to Jerusalem in order
to study with the Israelitish sages and many were the lessons of philosophy and wisdom
they received. Among these philosophers was the famous Socrates. He visited the Holy
Land and studied with the prophets of Israel, acquiring principles of their philosophical
teaching and a knowledge of their advanced arts and sciences. After his return to Greece
he founded the system known as the unity of God. The Greek people rose against him
and at last he was poisoned in the presence of the king. Hippocrates and many other
Greek philosophers sat at the feet of the learned Israelitish doctors and absorbed their
expositions of wisdom and the inner truth.
Inasmuch as His Holiness Moses through the influence of his great mission was
instrumental in releasing the Israelites from a low state of debasement and humiliation,
establishing them in a station of prestige and glorification, disciplining and educating
them, it is necessary for us to reach a fair and just judgment in regard to such a
marvelous teacher. For in this great accomplishment he stood single and alone. Could he
have made such a change and brought about such a condition among these people
without the sanction and assistance of a heavenly power? Could he have transformed a
people from humiliation to glory without a holy and divine support?
No other than a divine power could have done this. Therein lies the proof of prophethood
because the mission of a prophet is education of the human race such as this personage
accomplished, proving him to be a mighty prophet among the prophets, and his book the
very Book of God. This is a rational, direct and perfect proof.
In brief, His Holiness Moses--Upon whom be peace!--founded the law of God, purified
the morals of the people of Israel and gave them an impetus toward nobler and higher
attainments. But after the departure of His Holiness Moses, following the decline of the
glory of Solomon's era and during the reign of Jeroboam there came a great change in
this nation. The high ethical standards and spiritual perfections ceased to exist.
Conditions and morals became corrupt, religion was debased and the perfect principles
of the Mosaic law were obscured in superstition and polytheism. War and strife arose
among the tribes and their unity was destroyed. The followers of Jeroboam declared
themselves rightful and valid in kingly succession, and the supporters of Rehoboam
made the same claim. Finally the tribes were torn asunder by hostility and hatred, the
glory of Israel was eclipsed and so complete was the degradation, that a golden calf was
set up as an object of worship in the city of Tyre. Thereupon God sent Elijah the prophet
who redeemed the people, renewed the law of God and established an era of new life for
Israel. History shows a still later change and transformation when this oneness and
solidarity were followed by another dispersion of the tribes. Nebuchadnezzar, king of
Babylon, invaded the Holy Land and carried away captive seventy thousand Israelites to
Chaldea where the greatest reverses, trials and suffering afflicted these unfortunate
people. Then the prophets of God again reformed and re-established the law of God and
the people in their humiliation again followed it. This resulted in their liberation, and
under the edict of Cyrus, king of Persia, there was a return to the holy city. Jerusalem
and the temple of Solomon were rebuilt and the glory of Israel was restored. This lasted
but a short time; the morality of the people declined and conditions reached an extreme
degree until the Roman general Titus took Jerusalem and razed it to its foundations.
Pillage and conquest completed the desolation; Palestine became a waste and wilderness
and the Jews fled from the Holy Land of their ancestors. The cause of this disintegration
and dispersion was the departure of Israel from the foundation of the law of God
revealed by Moses, namely the acquisition of divine virtues, morality, love, the
development of arts and sciences and the spirit of the oneness of humanity.
I now wish you(9) to examine certain facts and statements which are worthy of
consideration. My purpose and intention is to remove from the hearts of men the
religious enmity and hatred which have fettered them and to bring all religions into
agreement and unity. Inasmuch as this hatred and enmity, this bigotry and intolerance
are outcomes of misunderstandings, the reality of religious unity will appear when these
misunderstandings are dispelled. For the foundation of the divine religions is one
foundation. This is the oneness of revelation or teaching; but alas! we have turned away
from that foundation, holding tenaciously to various dogmatic forms and blind imitation
of ancestral beliefs. This is the real cause of enmity, hatred and bloodshed in the world;
the reason of alienation and estrangement among mankind. Therefore I wish you to be
very just and fair in your judgment of the following statements.
During the time that the people of Israel were being tossed and afflicted by the
conditions I have named, His Holiness Jesus Christ appeared among them. Jesus of
Nazareth was a Jew. He was single and unaided, alone and unique. He had no assistant.
The Jews at once pronounced him to be an enemy of Moses. They declared that he was
the destroyer of the Mosaic laws and ordinances. Let us examine the facts as they are,
investigate the truth and reality in order to arrive at a true opinion and conclusion. For a
completely fair opinion upon this question we must lay aside all we have and investigate
independently. This personage Jesus Christ declared His Holiness Moses to have been
the prophet of God and pronounced all the prophets of Israel as sent from God. He
proclaimed the torah the very Book of God, summoned all to conform to its precepts and
follow its teachings. It is a historical fact that during a period of fifteen hundred years the
kings of Israel were unable to promulgate broadcast the religion of Judaism. In fact
during that period the name and history of Moses were confined to the boundaries of
Palestine and the torah was a book well known only in that country. But through His
Holiness Christ, through the blessing of the New Testament of Jesus Christ, the Old
Testament, the torah, was translated into six hundred different tongues and spread
throughout the world. It was through Christianity that the torah reached Persia. Before
that time there was no knowledge in that country of such a book, but His Holiness Christ
caused its spread and acceptance. Through him the name of Moses was elevated and
revered. He was instrumental in publishing the name and greatness of the Israelitish
prophets and he proved to the world that the Israelites constituted the people of God.
Which of the kings of Israel could have accomplished this? Were it not for Jesus Christ
would the bible, the torah, have reached this land of America? Would the name of Moses
be spread throughout the world? Refer to history. Everyone knows that when
Christianity was spread, there was a simultaneous spread of the knowledge of Judaism
and the torah. Throughout the length and breadth of Persia there was not a single
volume of the Old Testament until the religion of Jesus Christ caused it to appear
everywhere, so that today the holy bible is a household book in that country. It is evident
then that Christ was a friend of Moses, that he loved and believed in His Holiness Moses,
otherwise he would not have commemorated his name and prophethood. This is self-
evident. Therefore Christians and Jews should have the greatest love for each other
because the founders of these two great religions have been in perfect agreement in book
and teaching. Their followers should be likewise.
We have already stated the valid proofs of prophethood. We find the very evidences of
the validity of His Holiness Moses were witnessed and duplicated in His Holiness Christ.
His Holiness Christ was also a unique and single personage born of the lineage of Israel.
By the power of his Word he was able to unite people of the Roman, Greek, Chaldean,
Egyptian and Assyrian nations. Whereas they had been cruel, bloodthirsty and hostile,
killing, pillaging and taking each other captive, he cemented them together in a perfect
bond of unity and love. He caused them to agree and become reconciled. Such mighty
effects were the results of the manifestation of one single soul. This proves conclusively
that His Holiness Christ was assisted by God. Today all Christians admit and believe that
His Holiness Moses was a prophet of God. They declare that his book was the Book of
God, that the prophets of Israel were true and valid and that the people of Israel
constituted the people of God. What harm has come from this? What harm could come
from a statement by the Jews that Jesus was also a manifestation of the Word of God?
Have the Christians suffered for their belief in Moses? Have they experienced any loss of
religious enthusiasm or witnessed any defeat in their religious belief by declaring that
His Holiness Moses was a prophet of God, that the torah was a Book of God and that all
the prophets of Israel were prophets of God? It is evident that no loss comes from this.
And now it is time for the Jews to declare that Christ was the Word of God and then this
enmity between two great religions will pass away. For two thousand years this enmity
and religious prejudice have continued. Blood has been shed, ordeals have been suffered.
These few words will remedy the difficulty and unite two great religions. What harm
could follow this,--that just as the Christians glorify and praise the name of Moses,
likewise the Jews should commemorate the name of Christ, declare him to be the Word
of God and consider him as one of the chosen messengers of God?
A few words concerning the koran and the Mohammedans: When His Holiness
Mohammed appeared he spoke of Moses as the great man of God. In the koran he refers
to the sayings of Moses in seven different places, proclaims him a prophet and the
possessor of a Book, the founder of the law, and the spirit of God. He said, "Whosoever
believes in him is acceptable in the estimation of God and whosoever shuns him or any of
the prophets is rejected of God." Even in conclusion he calls upon his own relatives,
saying, "Why have ye shunned and not believed in Moses? Why have ye not
acknowledged the torah? Why have ye not believed in the Jewish prophets?" In a certain
surat of the koran he mentions the names of twenty-eight of the prophets of Israel,
praising each and all of them. To this great extent he has ratified and commended the
prophets and religion of Israel. The purport is this,--that Mohammed praised and
glorified His Holiness Moses and confirmed Judaism. He declared that whosoever denies
Moses is contaminated and even if he repents, his repentance will not be accepted. He
pronounced his own relatives infidels and impure because they had denied the prophets.
He said, "Because you have not believed in Christ, because you have not believed in
Moses, because you have not believed in the gospels you are infidels and contaminated."
In this way Mohammed has praised the torah, Moses, Christ and the prophets of the
past. He appeared amongst the Arabs who were a people nomadic and illiterate,
barbarous in nature and blood-thirsty. He guided and trained them until they attained a
high degree of development. Through his education and discipline they rose from the
lowest levels of ignorance to the heights of knowledge, becoming masters of erudition
and philosophy. We see therefore that the proofs applicable to one prophet are equally
applicable to another.
In conclusion; since the prophets themselves, the founders, have loved, praised and
testified of each other, why should we disagree and be alienated? God is one. He is the
shepherd of all. We are his sheep and therefore should live together in love and unity. We
should manifest the spirit of justness and good-will toward each other. Shall we do this
or shall we censure and pronounce anathema, praising ourselves and condemning all
others? What possible good can come from such attitude and action? On the contrary,
nothing but enmity and hatred, injustice and inhumanity can possibly result. Has not
this been the greatest cause of bloodshed, woe and tribulation in the past?
Praise be to God! You are living in a land of freedom. You are blessed with men of
learning, men who are well versed in the comparative study of religions. You realize the
need of unity and know the great harm which comes from prejudice and superstition. I
ask you, Is not fellowship and brotherhood preferable to enmity and hatred in society
and community? The answer is self-evident. Love and fellowship are absolutely needful
to win the good-pleasure of God which is the goal of all human attainment. We must be
united. We must love each other. We must ever praise each other. We must bestow
commendation upon all people, thus removing the discord and hatred which have caused
alienation amongst men. Otherwise the conditions of the past will continue, praising
ourselves and condemning others; religious wars will have no end and religious
prejudice, the prime cause of this havoc and tribulation, will increase. This must be
abandoned, and the way to do it is to investigate the reality which underlies all the
religions. This underlying reality is the love of humanity. For God is one and humanity is
one, and the only creed of the prophets is love and unity.
THE QUICKENING SPIRIT
Today the human world is in need of a great power by which these glorious principles
and purposes may be executed. The cause of peace is a very great cause; it is the cause of
God, and all the forces of the world are opposed to it. Governments for instance, consider
militarism as the step to human progress, that division among men and nations is the
cause of patriotism and honor, that if one nation attack and conquer another, gaining
wealth, territory and glory thereby, this warfare and conquest, this bloodshed and cruelty
are the cause of that victorious nation's advancement and prosperity. This is an utter
mistake. Compare the nations of the world to the members of a family. A family is a
nation in miniature. Simply enlarge the circle of the household and you have the nation.
Enlarge the circle of nations and you have all humanity. The conditions surrounding the
family surround the nation. The happenings in the family are the happenings in the life
of the nation. Would it add to the progress and advancement of a family if dissensions
should arise among its members, fighting, pillaging each other, jealous and revengeful of
injury, seeking selfish advantage? Nay, this would be the cause of the effacement of
progress and advancement. So it is in the great family of nations, for nations are but an
aggregate of families. Therefore as strife and dissension destroy a family and prevent its
progress, so nations are destroyed and advancement hindered.
All the heavenly books, divine prophets, sages and philosophers agree that warfare is
destructive to human development, and peace constructive. They agree that war and
strife strike at the foundations of humanity. Therefore a power is needed to prevent war
and to proclaim and establish the oneness of humanity.
But knowledge of the need of this power is not sufficient. Realizing that wealth is
desirable is not becoming wealthy. The admission that scientific attainment is
praiseworthy does not confer scientific knowledge. Acknowledgment of the excellence of
honor does not make a man honorable. Knowledge of human conditions and the needed
remedy for them is not the cause of their betterment. To admit that health is good does
not constitute health. A skilled physician is needed to remedy existing human conditions.
As a physician is required to have complete knowledge of pathology, diagnosis,
therapeutics and treatment, so this world physician must be wise, skillful and capable
before health will result. His mere knowledge is not health; it must be applied and the
remedy carried out.
The attainment of any object is conditioned upon knowledge, volition and action. Unless
these three conditions are forthcoming there is no execution or accomplishment. In the
erection of a house it is first necessary to know the ground and design the house suitable
for it; second, to obtain the means or funds necessary for the construction; third, to
actually build it. Therefore a power is needed to carry out and execute what is known and
admitted to be the remedy for human conditions; namely, the unification of mankind.
Furthermore, it is evident that this cannot be realized through material process and
means. The accomplishment of this unification cannot be through racial power, for races
are different and diverse in tendencies. It cannot be through patriotic power, for
nationalities are unlike. Nor can it be effected through political power since the policies
of governments and nations are various. That is to say, any effort toward unification
through these material means would benefit one and injure another because of unequal
and individual interests. Some may believe this great remedy can be found in dogmatic
insistence upon imitations and interpretations. This would likewise be without
foundation and result. Therefore it is evident that no means but an ideal means, a
spiritual power, divine bestowals and the breaths of the Holy Spirit will heal this world
sickness of war, dissension and discord. Nothing else is possible; nothing can be
conceived of. But through spiritual means and the divine power it is possible and
practicable.
Consider history. What has brought unity to nations, morality to peoples and benefits to
mankind? If we reflect upon it we will find that establishing the divine religions has been
the greatest means toward accomplishing the oneness of humanity. The foundation of
divine reality in religion has done this; not imitations of ancestral religious forms.
Imitations are opposed to each other and have ever been the cause of strife, enmity,
jealousy and war. The divine religions are collective centers in which diverse standpoints
may meet, agree and unify. They accomplish oneness of nativities, races and policies. For
instance, His Holiness Christ united various nations, brought peace to warring peoples
and established the oneness of human kind. The conquering Greeks and Romans, the
prejudiced Egyptians and Assyrians were all in a condition of strife, enmity and war but
His Holiness gathered these varied peoples together and removed the foundations of
discord; not through racial, patriotic or political power but through divine power, the
power of the Holy Spirit. This was not otherwise possible. All other efforts of men and
nations remain as mere mention in history, without accomplishment.
As this great result is contingent upon divine power and bestowals, where shall the world
obtain that power? God is eternal and ancient; not a new God. His sovereignty is of old,
not recent; not merely existent these five or six thousand years. This infinite universe is
from everlasting. The sovereignty, power, names and attributes of God are eternal,
ancient. His names presuppose creation and predicate His existence and will. We say
God is creator. This name creator appears when we connote creation. We say God is the
provider. This name presupposes and proves the existence of the provided. God is love.
This name proves the existence of the beloved. In the same way God is mercy, God is
justice, God is life, etc., etc. Therefore as God is creator, eternal and ancient, there were
always creatures and subjects existing and provided for. There is no doubt that divine
sovereignty is eternal. Sovereignty necessitates subjects, ministers, trustees and others
subordinate to sovereignty. Could there be a king without country, subjects and armies?
If we conceive of a time when there were no creatures, no servants, no subjects of divine
lordship we dethrone God and predicate a time when God was not. It would be as if He
had been recently appointed and man had given these names to Him. The divine
sovereignty is ancient, eternal. God from everlasting was love, justice, power, creator,
provider, the omniscient, the bountiful.
As the divine entity is eternal, the divine attributes are co-existent, co-eternal. The divine
bestowals are therefore without beginning, without end. God is infinite; the works of God
are infinite; the bestowals of God are infinite. As His divinity is eternal, His lordship and
perfections are without end. As the bounty of the Holy Spirit is eternal, we can never say
that His bestowals terminate, else He terminates. If we think of the sun and then try to
conceive of the cessation of the solar flame and heat, we have predicated the non-
existence of the sun. For separation of the sun from its rays and heat is inconceivable.
Therefore if we limit the bestowals of God we limit the attributes of God and limit God.
Let us then trust in the bounty and bestowal of God. Let us be exhilarated with the divine
breath, illumined and exalted by the heavenly glad-tidings. God has ever dealt with man
in mercy and kindness. He who conferred the divine spirit in former times is abundantly
able and capable at all times and periods to grant the same bestowals. Therefore let us be
hopeful. The God who gave to the world formerly will do so now and in the future. God
who breathed the breath of the Holy Spirit upon His servants will breathe it upon them
now and hereafter. There is no cessation to His bounty. The divine spirit is penetrating
from eternity to eternity for it is the bounty of God and the bounty of God is eternal. Can
you conceive of limitation of the divine power in atomic verities or cessation of the divine
bounty in existing organisms? Could you conceive the power now manifest in this glass
in cohesion of its atoms, becoming non-existent? The energy by which the water of the
sea is constituted, failing to exert itself and the sea disappearing? A shower of rain today
and no more showers afterward? The effulgence of the sun terminated and no more light
or heat?
When we observe that in the kingdom of minerals the divine bounties are continuous,
how much more shall we expect and realize in the divine spiritual Kingdom! How much
greater the radiation of the lights of God and the bounty of life everlasting upon the soul
of man! As the body of the universe is continuous, indestructible, the bounties and
bestowals of the divine spirit are everlasting.
I praise God that I am privileged to be present in this revered assembly(10) which is
quickened with spiritual susceptibilities and heavenly attraction; its members
investigating the reality; their utmost hope the establishment of international peace and
their greatest purpose service to the world of humanity.
When we observe the world of created phenomena we discover that each atom of the
atoms of substance is moving through the various degrees and kingdoms of organic life.
For instance, consider the ethereal element which is penetrating and traveling through
all the contingent realities. When there is vibration or movement in the ethereal element,
the eye is affected by that vibration and beholds what is known as light.
In the same manner the bestowals of God are moving and circulating throughout all
created things. This illimitable divine bounty has no beginning and will have no ending.
It is moving, circulating and becomes effective wherever capacity is developed to receive
it. In every station there is a specialized capacity. Therefore we must be hopeful that
through the bounty and favor of God, this spirit of life infusing all created things shall
quicken humanity and from its bestowals the human world become a divine world, this
earthly kingdom the mirror of the realm of divinity, the virtues and perfections of the
world of humanity become unveiled and the image and likeness of God be reflected from
this temple.
THE LAW OF GOD
Surely for everything there is an all-comprehending wisdom; especially for the great and
important affairs of life. The supreme and most important happening in the human
world is the Manifestation of God and the descent of the law of God. The holy, divine
Manifestations did not reveal themselves for the purpose of founding a nation, sect or
faction. They did not appear in order that a certain number might acknowledge their
prophethood. They did not declare their heavenly mission and message in order to lay
the foundation for a religious belief. Even His Holiness Christ did not become manifest
that we should merely believe in him as the Christ, follow him and adore his mention. All
these are limited in scope and requirement whereas the Reality of Christ is an unlimited
essence. The infinite and unlimited Reality cannot be bounded by any limitation. Nay,
rather His Holiness Christ appeared in order to illumine the world of humanity, to
render the earthly world celestial, to make the human kingdom a realm of angels, to
unite the hearts, to enkindle the light of love in human souls, so that such souls might
become independent, attaining complete unity and fellowship, turning to God, entering
into the divine Kingdom, receiving the bounties and bestowals of God and partaking of
the manna from heaven. Through Christ they were intended to be baptized by the Holy
Spirit, attain a new spirit and realize the life everlasting. All the holy precepts and the
announcements of prophetic laws were for these various and heavenly purposes.
Therefore we offer thanks to God that although no earthly relation obtains among us,
yet--Praise be to God!--ideal and divine bonds blend us together. We have gathered here
in this meeting, eagerly anticipating the showing forth of the divine bestowals.
In past centuries the nations of the world have imagined that the law of God demanded
blind imitation of ancestral forms of belief and worship. For example the Jews were
captives of hereditary racial religious observances. The Mohammedans likewise have
been held in the bondage of traditionary forms and ceremonials. The Christians also
have been implicit followers of ancient tradition and hereditary teaching. At the same
time the basic foundation of the religion of God which was ever the principle of love,
unity and the fellowship of humanity has been forsaken and cast aside, each religious
system holding tenaciously to imitations of ancestral forms as the supreme essential.
Therefore hatred and hostility have appeared in the world instead of the divine fruitage
of unity and love. By reason of this it has been impossible for the followers of religion to
meet together in fellowship and agreement. Even contact and communication have been
considered contaminating and the outcome has been a condition of complete alienation
and mutual bigotry. There has been no investigation of the essential underlying basis of
reality. One whose father was a Jew, invariably proved to be a Jew; a Mohammedan was
born of a Mohammedan; a Buddhist was a Buddhist because of the faith of his father
before him; and so on. In brief, religion was a heritage descending from father to son,
ancestry to posterity without investigation of the fundamental reality; consequently all
religionists were veiled, obscured and at variance.
Praise be to God! We are living in this most radiant century wherein human perceptions
have developed and investigations of real foundations characterize mankind.
Individually and collectively man is proving and penetrating into the reality of outer and
inner conditions. Therefore it has come to pass that we are renouncing all that savors of
blind imitation, and impartially and independently investigating truth. Let us
understand what constitutes the reality of the divine religions. If a Christian sets aside
traditionary forms and blind imitation of ceremonials and investigates the reality of the
gospels, he will discover that the foundation principles of the teachings of His Holiness
Christ were mercy, love, fellowship, benevolence, altruism, the resplendence or radiance
of divine bestowals, acquisition of the breaths of the Holy Spirit and oneness with God.
Furthermore he will learn that His Holiness declared that the Father "maketh his sun to
rise on the evil and on the good and sendeth rain on the just and on the unjust." The
meaning of this declaration is that the mercy of God encircles all mankind; that not a
single individual is deprived of the mercy of God; and no soul is denied the resplendent
bestowals of God. The whole human race is submerged in the sea of the mercy of the
Lord and we are all the sheep of the one divine shepherd. Whatever shortcomings exist
among us must be remedied. For example those who are ignorant must be educated so
that they may become wise; the sick must be treated until they recover; those who are
immature must be trained in order to reach maturity; those asleep must be awakened.
All this must be accomplished through love and not through hatred and hostility.
Furthermore His Holiness Jesus Christ referring to the prophecy of Isaiah, spoke of
those who "having eyes, see not, having ears, hear not, having hearts, understand not,"
yet they were to be healed. Therefore it is evident that the bounties of Christ transformed
the eye which was blind into a seeing one, rendered the ear which was formerly deaf,
attentive, and made the hard, callous heart tender and sensitive. In other words the
meaning is that although the people possess external eyes, yet the insight or perception
of the soul is blind; although the outer ear hears, the spiritual hearing is deaf; although
they possess conscious hearts they are without illumination; and the bounties of His
Holiness Christ save souls from these conditions. It is evident then that the
manifestation of the Messiah was synonymous with universal mercy. His providence was
universal and his teachings were for all. His lights were not restricted to a few. Every
"Christ" came to the world of mankind. Therefore we must investigate the foundation of
divine religion, discover its reality, re-establish it and spread its message throughout the
world so that it may become the source of illumination and enlightenment to mankind,
the spiritually dead become alive, the spiritually blind receive sight and those who are
inattentive to God become awakened.
CONTINUITY OF REVELATION
Those who are uninformed of the world of reality, who do not comprehend existing
things, who are without perception of the inner truth of creation, who do not penetrate
the real mysteries of material and spiritual phenomena and who possess only a
superficial idea of universal life and being are but embodiments of pure ignorance. They
believe only that which they have heard from their fathers and ancestors. Of themselves
they have no hearing, no sight, no reason, no intellect; they rely solely upon tradition.
Such persons imagine that the dominion of God is an accidental dominion or kingdom.
For instance they believe that this world of existence was created six or seven thousand
years ago; as if God did not reign before that time and had no creation before that period.
They think that divinity is accidental, for to them divinity is dependent upon existing
things whereas in reality as long as there has been a God there has been a creation. As
long as there has been light, there have been recipients of that light, for light cannot
become manifest unless those things which perceive and appreciate it exist. The world of
divinity presupposes creation, presupposes recipients of bounty, presupposes the
existence of worlds. No divinity can be conceived as separate from creation, for otherwise
it would be like imagining an empire without a people. A king must needs have a
kingdom, must needs have an army and subjects. Is it possible to be a king and have no
country, no army, no subjects? This is an absurdity. If we say that there was a time when
there was no country, no army and no subjects, how then could there have been a king
and ruler? For these things are essential to a king.
Consequently just as the reality of divinity never had a beginning, --that is, God has ever
been a creator, God has ever been a provider, God has ever been a quickener, God has
ever been a bestower,--so there never has been a time when the attributes of God have
not had expression. The sun is the sun because of its rays, because of its heat. Were we to
conceive of a time when there was a sun without heat and light, it would imply that there
had been no sun at all and that it became the sun afterward. So likewise if we say there
was a time when God had no creation or created beings, a time when there were no
recipients of His bounties and that His names and attributes had not been manifested,
this would be equivalent to a complete denial of divinity, for it would mean that divinity
is accidental. To explain it still more clearly, if we think that fifty thousand years ago or
one hundred thousand years ago there was no creation, that there were then no worlds,
no human beings, no animals, this thought of ours would mean that previous to that
period there was no divinity. If we should say that there was a time when there was a
king but there were no subjects, no army, no country for him to rule over, it would really
be asserting that there was a time when no king existed and that the king is accidental. It
is therefore evident that inasmuch as the reality of divinity is without a beginning,
creation is also without a beginning. This is as clear as the sun. When we contemplate
this vast machinery of omnipresent power, perceive this illimitable space and its
innumerable worlds it will become evident to us that the lifetime of this infinite creation
is more than six thousand years; nay, it is very, very ancient.
Notwithstanding this, we read in Genesis in the Old Testament that the lifetime of
creation is but six thousand years. This has an inner meaning and significance; it is not
to be taken literally. For instance it is said in the Old Testament that certain things were
created in the first day. The narrative shows that at that time the sun was not yet created.
How could we conceive of a day if no sun existed in the heavens; for the day depends
upon the light of the sun? Inasmuch as the sun had not been made, how could the first
day be realized? Therefore these statements have significances other than literal.
To be brief; our purpose is to show that the divine sovereignty, the Kingdom of God, is an
ancient sovereignty; that it is not an accidental sovereignty; just as a kingdom
presupposes the existence of subjects, of an army, of a country; for otherwise the state of
dominion, authority and kingdom cannot be conceived of. Therefore if we should
imagine that the creation is accidental we would be forced to admit that the creator is
accidental whereas the divine bounty is ever flowing and the rays of the Sun of Truth are
continuously shining. No cessation is possible to the divine bounty, just as no cessation is
possible to the rays of the sun. This is clear and obvious.
Thus there have been many holy Manifestations of God. One thousand years ago, two
hundred thousand years ago, one million years ago the bounty of God was flowing, the
radiance of God was shining, the dominion of God was existing.
Why do these holy Manifestations of God appear? What is the wisdom and purpose of
their coming? What is the outcome of their mission? It is evident that human personality
appears in two aspects, --the image or likeness of God and the aspect of Satan. The
human reality stands between these two,--the divine and the satanic. It is manifest that
beyond this material body, man is endowed with another reality which is the world of
exemplars constituting the heavenly body of man. In speaking, man says, "I saw," "I
spoke," "I went." Who is this "I"? It is obvious that this "I" is different from this body. It
is clear that when man is thinking, it is as though he were consulting with some other
person. With whom is he consulting? It is evident that it is another reality or one aside
from this body with whom he enters into consultation when he thinks, "Shall I do this
work or not?" "What will be the result of my doing this?" Or when he questions the other
reality, "What is the objection to this work if I do it?" And then that reality in man
communicates its opinion to him concerning the point at issue. Therefore that reality in
man is clearly and obviously other than his body, an ego with which man enters into
consultation and whose opinion man seeks.
Often a man makes up his mind positively about a matter; for instance he determines to
undertake a journey. Then he thinks it over, that is, he consults his inner reality and
finally concludes that he will give up his journey. What has happened? Why did he
abandon his original purpose? It is evident that he has consulted his inner reality which
expresses to him the disadvantages of such a journey, therefore he defers to that reality
and changes his original intention.
Furthermore man sees in the world of dreams. He travels in the East, he travels in the
West, although his body is stationary, his body is here. It is that reality in him which
makes the journey while the body sleeps. There is no doubt that a reality exists other
than the outward, physical reality. Again for instance a person is dead, is buried in the
ground. Afterward you see him in the world of dreams and speak with him although his
body is interred in the earth. Who is the person you see in your dreams, talk to and who
also speaks with you? This again proves that there is another reality different from the
physical one which dies and is buried. Thus it is certain that in man there is a reality
which is not the physical body. Sometimes the body becomes weak but that other reality
is in its own normal state. The body goes to sleep, becomes as one dead but that reality is
moving about, comprehending things, expressing them and is even conscious of itself.
This other and inner reality is called the heavenly body, the ethereal form which
corresponds to this body. This is the conscious reality which discovers the inner meaning
of things, for the outer body of man does not discover anything. The inner ethereal
reality grasps the mysteries of existence, discovers scientific truths and indicates their
technical application. It discovers electricity, produces the telegraph, the telephone and
opens the door to the world of arts. If the outer material body did this, the animal would
likewise be able to make scientific and wonderful discoveries, for the animal shares with
man all physical powers and limitations. What then is that power which penetrates the
realities of existence and which is not to be found in the animal? It is the inner reality
which comprehends things, throws light upon the mysteries of life and being, discovers
the heavenly Kingdom, unseals the mysteries of God and differentiates man from the
brute. Of this there can be no doubt.
As we have before indicated, this human reality stands between the higher and the lower
in man, between the world of the animal and the world of divinity. When the animal
proclivity in man becomes predominant, he sinks even lower than the brute. When the
heavenly powers are triumphant in his nature, he becomes the noblest and most superior
being in the world of creation. All the imperfections found in the animal are found in
man. In him there is antagonism, hatred and selfish struggle for existence; in his nature
lurk jealousy, revenge, ferocity, cunning, hypocrisy, greed, injustice and tyranny. So to
speak, the reality of man is clad in the outer garment of the animal, the habiliments of
the world of nature, the world of darkness, imperfections and unlimited baseness.
On the other hand, we find in him justice, sincerity, faithfulness, knowledge, wisdom,
illumination, mercy and pity coupled with intellect, comprehension, the power to grasp
the realities of things and the ability to penetrate the truths of existence. All these great
perfections are to be found in man. Therefore we say that man is a reality which stands
between light and darkness. From this standpoint of view, his nature is threefold,
animal, human and divine. The animal nature is darkness; the heavenly is light in light.
The holy Manifestations of God come into the world to dispel the darkness of the animal
or physical nature of man, to purify him from his imperfections in order that his
heavenly and spiritual nature may become quickened, his divine qualities awakened, his
perfections visible, his potential powers revealed and all the virtues of the world of
humanity latent within him may come to life. These holy Manifestations of God are the
educators and trainers of the world of existence, the teachers of the world of humanity.
They liberate man from the darkness of the world of nature, deliver him from despair,
error, ignorance, imperfections and all evil qualities. They clothe him in the garment of
perfections and exalted virtues. Men are ignorant; the Manifestations of God make them
wise. They are animalistic; the Manifestations make them human. They are savage and
cruel; the Manifestations lead them into kingdoms of light and love. They are unjust; the
Manifestations cause them to become just. Man is selfish; they sever him from self and
desire. Man is haughty; they make him meek, humble and friendly. He is earthly; they
make him heavenly. Men are material; the Manifestations transform them into
semblance divine. They are immature children; the Manifestations develop them into
maturity. Man is poor; they endow him with wealth. Man is base, treacherous and mean;
the Manifestations of God uplift him into dignity, nobility and loftiness.
These holy Manifestations liberate the world of humanity from the imperfections which
beset it and cause men to appear in the beauty of heavenly perfections. Were it not for
the coming of these holy Manifestations of God all mankind would be found on the plane
of the animal. They would remain darkened and ignorant like those who have been
denied schooling and who never had a teacher or trainer. Undoubtedly such
unfortunates will continue in their condition of need and deprivation.
If the mountains, hills and plains of the material world are left wild and uncultivated
under the rule of nature, they will remain an unbroken wilderness; no fruitful tree to be
found anywhere upon them. A true cultivator changes this forest and jungle into a
garden, training its trees to bring forth fruit and causing flowers to grow in place of
thorns and thistles. The holy Manifestations are the ideal gardeners of human souls, the
divine cultivators of human hearts. The world of existence is but a jungle of disorder and
confusion, a state of nature producing nothing but fruitless, useless trees. The ideal
gardeners train these wild uncultivated human trees, cause them to become fruitful,
water and cultivate them day by day so that they adorn the world of existence and
continue to flourish in the utmost beauty.
Consequently we cannot say that the divine bounty has ceased, that the glory of divinity
is exhausted or the Sun of Truth sunk into eternal sunset, into that darkness which is not
followed by light, into that night which is not followed by a sunrise and dawn, into that
death which is not followed by life, into that error which is not followed by truth. Is it
conceivable that the Sun of Reality should sink into an eternal darkness? No! the sun was
created in order that it may shed light upon the world and train all the kingdoms of
existence. How then can the ideal Sun of Truth, the Word of God, set forever? For this
would mean the cessation of the divine bounty, and the divine bounty by its very nature
is continuous and ceaseless. Its sun is ever shining, its cloud is ever producing rain, its
breezes are ever blowing, its bestowals are all-comprehending, its gifts are ever perfect.
Consequently we must always anticipate, always be hopeful and pray to God that he will
send unto us his holy Manifestations in their most perfect might, with the divine
penetrative power of his Word, so that these heavenly ones may be distinguished above
all other beings in every respect, in every attribute, just as the glorious sun is
distinguished above all stars.
Although the stars are scintillating and brilliant, the sun is superior to them in luminous
effulgence. Similarly these holy divine Manifestations are and must always be
distinguished above all other beings in every attribute of glory and perfection, in order
that it may be proven that the Manifestation is the true teacher and real trainer; that he
is the Sun of Truth endowed with a supreme splendor and reflecting the beauty of God.
Otherwise it is not possible for us to train one human individual and then after training
him, believe in him and accept him as the holy Manifestation of divinity. The real
Manifestation of God must be endowed with divine knowledge and not dependent upon
learning acquired in schools. He must be the educator, not the educated; his standard
intuition instead of tuition. He must be perfect and not imperfect, great and glorious
instead of being weak and impotent. He must be wealthy in the riches of the spiritual
world and not indigent. In a word, the holy divine Manifestation of God must be
distinguished above all others of mankind in every aspect and qualification, in order that
he may be able to effectively train the human body politic, eliminate the darkness
enshrouding the human world, uplift humanity from a lower to a higher kingdom, be
able through the penetrative power of his Word to promote and spread broadcast the
beneficent message of universal peace among men, bring about the unification of
mankind in religious belief through a manifest divine power, harmonize all sects and
denominations and convert all nativities and nationalities into one nativity and
fatherland.
It is our hope that the bounties of God will encompass us all, the gifts of the divine
become manifest, the lights of the Sun of Truth illumine our eyes, inspire our hearts,
convey to our souls cheerful glad-tidings of God, cause our thoughts to become lofty and
our efforts to be productive of glorious results. In a word, it is our hope that we may
attain to that which is the summit of human aspirations and wishes.
FOOTNOTES
1 1912. ↩
2 New York Peace Society. ↩
3 1912. ↩
4 1912. ↩
5 The members of the Central Organization for a Durable Peace, The
Hague; to whom this Tablet was sent in reply to several letters. ↩
6 Howard University. ↩
7 1911. ↩
8 Columbia University, New York City. ↩
9 The congregation of Eighth Street Temple, Washington, D.C. ↩
10 Theosophical Society. ↩
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