# Foundations of World Unity

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> 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 conditions and needs are superseded by new requirements applicable to the advance in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. ↩
> 
> This document has been downloaded from the Bahá’í Reference Library. You are free to use its content subject to the terms of use found at www.bahai.org/legal
>
> — *Foundations of World Unity (Used by permission of the curator)*