FOUNDATIONS OF WORLD UNITY
(U.S., Sixth printing, 1979)
Filename: FWU.ZIP (FN)
Filedate: 02/19/94
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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which his former conditions and needs are superseded by new requirements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
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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+F1; 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.
+F1 1912.
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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
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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
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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.
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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
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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
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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
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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.
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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
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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.
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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
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in promoting the interests of peace and brotherhood. Therefore may
this esteemed and worthy society for the establishment of international
peace+F1 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.
+F1 New York Peace Society.
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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
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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.
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!
+P24
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+F1 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
+F1 1912.
+P25
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 &Baha'u'llah 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
would 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, dealing with each other in the utmost love and tenderness.
&Baha'u'llah 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 &Baha'is was spilt. Their homes were destroyed, their
+P26
children made captives and their possessions pillaged yet none of these
people waxed cold or wavered in devotion. Even to this day the
&Baha'is 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 &Baha'u'llah 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.
+P27
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+F1 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
&Baha'u'llah 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.
+F1 1912.
+P28
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+F1 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 &Baha'u'llah fifty years ago, expounded
this question of Universal Peace at a time when he was confined in the
fortress of Akka and was wronged and imprisoned. He wrote about
this matter of Universal Peace to all the great sovereigns of the world,
and established it among his friends in the Orient. The horizon of the
East was in utter darkness, nations displayed the utmost hatred and
enmity towards each other, religions thirsted for each other's blood,
and it was darkness upon darkness. At such a time His Holiness
&Baha'u'llah shone forth like the sun from the horizon of the East and
illumined 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
&Baha'u'llah were not limited to the establishment of Universal Peace.
They embraced many teachings which supplemented and supported
that of Universal Peace.
Among these teachings is the independent investigation of reality,
+F1 The members of the Central Organization for a Durable Peace, The Hague; to
+F1 whom this Tablet was sent in reply to several letters.
+P29
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 &Baha'u'llah is the
oneness of the world of humanity; that all human beings are the
sheep of God and He is the kind Shepherd. This Shepherd is kind to
all the sheep, because He created them all, trained them, provided for
them and protected them. There is no doubt that the Shepherd is
kind to all the sheep; and should there be among these sheep ignorant
ones, they must be educated; if there be children, they must be
trained until they reach maturity; if there be sick ones, they must be
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 &Baha'u'llah is that
religion must be the cause of fellowship and love. If it becomes the
cause of estrangement, then it is not needed, for religion is like a
remedy: if it aggravates the disease, then it becomes unnecessary.
And among the teachings of &Baha'u'llah is that 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 rest. 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 &Baha'u'llah is the
origination of one language that may be spread universally among
the people. This teaching was revealed from the pen of &Baha'u'llah
in order that this universal language may eliminate misunderstandings
from among mankind.
And among the teachings of His Holiness &Baha'u'llah is the
equality of women and men. The world of humanity has two wings--
+P30
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 &Baha'u'llah is voluntary sharing of
one's property with others among mankind. This voluntary sharing
is greater than equality, and consists in this: that man should not
prefer himself to others, but rather should sacrifice his life and property
for others. But this should not be introduced by coercion so that
it becomes a law and man is compelled to follow it. Nay, rather 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 &Baha'is.
And among the teachings of His Holiness &Baha'u'llah 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 &Baha'u'llah is that religion is a
mighty bulwark. If the edifice of religion shakes and totters, commotion
and chaos will ensue and the order of things will be utterly
upset, for in the world of mankind there are two safeguards that
protect man from wrongdoing. One is the law which punishes the
criminal; but the law prevents only the manifest crime and not the
concealed sin; whereas the ideal safeguard, namely, the religion of
God, prevents both the manifest and the concealed crime, trains man,
educates morals, compels the adoption of virtues and is the all-inclusive
power which guarantees the felicity of the world of mankind.
But by religion is meant that which is ascertained by investigation
and not that which is based on mere imitation, the foundation of
divine religions and not human imitations.
And among the teachings of &Baha'u'llah is that although material
civilization is one of the means for the progress of the world
of mankind, yet until it becomes combined with divine civilization
the desired result, which is the felicity of mankind, will not be attained.
Consider! These battleships that reduce a city to ruins within the
space of an hour are the result of material civilization; likewise the
Krupp guns, the Mauser rifles, dynamite, submarines, torpedo boats,
armed aircraft and bombing aeroplanes--all these weapons of war are
malignant fruits of material civilization. Had material civilization
+P31
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 &Baha'u'llah is the promotion of
education. Every child must be instructed in sciences as much as is
necessary. If the parents are able to provide the expenses of this
education, it is all right; otherwise the community must provide the
means for the teaching of that child.
And among the teachings of His Holiness &Baha'u'llah 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 &Baha'u'llah are combined
with Universal Peace, they are like a table provided with every kind
of fresh and delicious food. Every soul can find at that table of infinite
bounty that which he desires. If the question is restricted to
Universal Peace alone, the remarkable results which are expected and
desired will not be attained. The scope of Universal Peace must be
such that all the communities and religions may find their highest
wish realized in it. At present the teachings of His Holiness &Baha'u'llah
are such that all the communities of the world, whether religious,
political or ethical, ancient or modern, find in the teachings of &Baha'u'llah
the expression of their highest wish.
For example, the people of religions find, in the teachings of His
Holiness &Baha'u'llah, the establishment of Universal Religion--a
+P32
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 &Baha'u'llah
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 &Baha'u'llah.
So with regard to political parties: that which is the greatest
policy directing the world of mankind, nay, rather the divine policy,
is found in the teachings of His Holiness &Baha'u'llah.
Likewise with regard to the party of "equality" which seeks the
solution of the economic problems: until now all proposed solutions
have proved impracticable except the economic proposals in the
teachings of His Holiness &Baha'u'llah, which are practicable and cause
no distress to society.
So with the other parties: when ye look deeply into this matter,
ye will discover that the highest aims of those parties are found in the
teachings of &Baha'u'llah. These teachings constitute the all-inclusive
power among all men, and are practicable....
For example, the question of Universal Peace, about which His
Holiness &Baha'u'llah says that the Supreme Tribunal must be established;
although the League of Nations has been brought into
existence, yet it is incapable of establishing Universal Peace. But the
Supreme Tribunal which His Holiness &Baha'u'llah has described will
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
+P33
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!
+P34
RACIAL HARMONY
Today I am most happy, for I see here+F1 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
+F1 Howard University.
+P35
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.
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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 &Baha'u'llah'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
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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. &Baha'u'llah
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.
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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.
+P39
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 &Baha'u'llah 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.
+P40
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
+P41
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
+P42
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
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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
+P44
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.
+P45
THE CRITERIONS OF TRUTH
During my visit to London and Paris last year+F1 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
+F1 1911.
+P46
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
+P47
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.
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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
+P49
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+F1 and are constantly
+F1 Columbia University, New York City.
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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.
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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
+P52
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,
+P53
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.
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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 &Baha'u'llah.
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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
+P56
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.
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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
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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 &Baha'u'llah the first teaching is the oneness of the
world of humanity....
&Baha'u'llah 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
+P59
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.
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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
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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
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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!
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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;
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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.
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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.
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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
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Great Peace". These limited unities are therefore signs of that great
unity which will make all the human family one by being productive
of the attractions of conscience in mankind.
Another unity is the spiritual unity which emanates from the
breaths of the Holy Spirit. This is greater than the unity of mankind.
Human unity or solidarity may be likened to the body whereas unity
from the breaths of the Holy Spirit is the spirit animating the body.
This is a perfect unity. It creates such a condition in mankind that
each one will make sacrifices for the other and the utmost desire will
be to forfeit life and all that pertains to it in behalf of another's good.
This is the unity which existed among the disciples of His Holiness
Jesus Christ and bound together the prophets and holy souls of the
past. It is the unity which through the influence of the divine spirit is
permeating the &Baha'is so that each offers his life for the other and
strives with all sincerity to attain his good-pleasure. This is the unity
which caused twenty thousand people in Persia to give their lives in
love and devotion to it. It made the Bab the target of a thousand
arrows and caused &Baha'u'llah to suffer exile and imprisonment forty
years. This unity is the very spirit of the body of the world. It is
impossible for the body of the world to become quickened with life without
its vivification. His Holiness Jesus Christ--may my life be a
sacrifice to him!--promulgated this unity among mankind. Every soul
who believed in Jesus Christ became revivified and resuscitated through
this spirit, attained to the zenith of eternal glory, realized the life
everlasting, experienced the second birth and rose to the acme of good
fortune.
In the Word of God there is still another unity, the oneness of the
Manifestations of God, His Holiness Abraham, Moses, Jesus Christ,
Mohammed, the Bab and &Baha'u'llah. This is a unity divine, heavenly,
radiant, merciful; the one reality appearing in its successive manifestations.
For instance, the sun is one and the same but its points of
dawning are various. During the summer season it rises from the
northern point of the ecliptic; in winter it appears from the southern
point of rising. Each month between it appears from a certain zodiacal
position. Although these dawning-points are different, the sun is the
same sun which has appeared from them all. The significance is the
reality of prophethood which is symbolized by the sun, and the holy
Manifestations are the dawning-places or zodiacal points.
There is also the divine unity or entity which is sanctified above
all concept of humanity. It cannot be comprehended nor conceived
because it is infinite reality and cannot become finite. Human minds
are incapable of surrounding that reality because all thoughts and
conceptions of it are finite, intellectual creations and not the reality
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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.
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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
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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
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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.
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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 &Baha'u'llah's appearance may also find the fullest
manifestation and reflection in these western regions; for the teachings
of &Baha'u'llah 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 &Baha'u'llah 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 &Baha'u'llah 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
&Baha'is 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 &Baha'u'llah.
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
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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 &Baha'u'llah.
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
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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
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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.
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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
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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.
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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.
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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
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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,
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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
&Baha'u'llah 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
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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!
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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.
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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
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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.
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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
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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
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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,
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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
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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 &Baha'u'llah 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
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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.
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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 &Baha'u'llah 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
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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
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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
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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
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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+F1 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
+F1 The congregation of Eighth Street Temple, Washington, D.C.
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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
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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
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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.
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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
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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.
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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
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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+F1 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.
+F1 Theosophical Society.
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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
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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,
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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.
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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
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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
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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
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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
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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
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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.